rO)

"CO

THE

^!2

W^ VPANISHADS
(I,

l^cna

&

iJluu&alifl<

FIRST VOLUME.

-^>

SESHACHAKtii,

^^^^^P

tJ.A.,

b.L,

M.R

A.S.

THB

UPANISHADS
AND

SRI

SANKARAS COMMENTARY
TRANSLATED BY
S.

SITARAMA SASTRI.

B.

PUBLISHED BY
V. C.

SESHACHARRI,

Vakil,

lliyh

B. A., B. L.,

Madron.

('(nirt,

FIRST VOLUME.
{He- Print:.

^'\aaii>is
G. A.

KATESAN & CO

PRINTERS

&

oo.

PUBLISHERS. ESPLANADE-

PREFACE.
The

increasino- interest

world in the

Pliilo.soj)hy

by

evinced

and Religion

thinking

the

the Hindus

of

has led nie to undertake the publication of the translation of the principal Upanishads.

The

special feature of this jtublication

is

the

trans-

of the coniinentary of Sri Sankaracharya,

lation

the-

oreatest exponent of the Advaita system of philosoi)hy.

The work has been undertaken

to bring within

easy

})ublic the j)riceless

reach

of

chiefly with a

the

teachings of the

view

?]nglish-reading
l'])anishads,

in

the light of the interpretation of Sri Sankaracharya.

The

spirit of

the text and of the

has,

interjn-etation

throughout been faithfully adhered to and, perhaps,

in

some

in

instances,

even to the detriment

of elegance

diction.
If

the earnest student finds any the least

help

from

this work, the publication will be ami)ly justified.

My

hearty thanks are due to ^Ir.

V.

Swaminatha

Iyer, District Munsiff, for the care with

which he went

through the translation

many

and

for his

valuable

suggestions.

Madras,

ApHl

1905.

V. C.

SESHACHARRI,
Publisher.

Digitized by the Internet Archive

in

2009 with funding from

Ontario Council of University Libraries

http://www.archive.org/details/upanishadssrisanOOsita

3eaDaeijoponiellrti^
Sri

Sankaras Introduction.
OM TAT

Adoration to
with

tht^

SAT.

Brdhitmn.

I8nv<i8y<iiiii, etc.,

The laardras beginning

have not been utilized in

ritnals,

because they serve the puriK).se of enlightening us on

the true nature of the
i. e.,

Atman who

not connected with. Karma.

is

not an (uu/d of

Tlie true nature of

the Atrtian consists, as will be described, in

being untouched by

no body, oiiini|aesence,

Kdrma, it

is

its jiurity

oneness, being eternal, having

sin,

etc.,

and as that

conflicts with

only reasonable that these mantni8 should

not be utilized in rituals

nor

is

the true nature of

the Atnian thus deiined, a }>roduct, a nxxlification, a

thing to be attained or a thing to be refined

it

of the nature of a doer or enjoyer so that

connected with

Karma.

it

nor

iss

njay be

All the I'panishads exhaust

themselves in describing the true nature of the AtTTUin;

and the Gita and the Mokshadfuo'rua aie bent on the

ISAVASYOPANISHAD.

same end.

Therefore

Karma

all

has been enjoined

in accordance with worldly understanding, which at-

Atmati

tributes to the

impurity, sinfulness,

comi)etent

jjerform

to

(Adhikaravidah)
Kai^Tna

visible

Brahmin and
'*

am

diversitj-,

tell

who

and

Karrtia

are

us that he who seeks the

not,

fruits of

such as the inherent splendour of

invisilile

such as Heaven, etc.,

and thinks

a twice-liorn free from any defect such as being

one-eyed or hunch-backed,
for

enjoyment,

agency,

Those that know who are

etc.

which

*fec.,

the [)erformance of Karnia^^

form Karma.

So, these

is

disqualifies

entitled

to

mantras by enlightening

Atman remove

on the true nature of the

one
})er-

(us)

our natural

ignorance and produce in us the knowledge of the onethe

ness, etc., of
grief,

We

delusion,

shall-

now

Atman,

etc.,

the

the

means

of u})rooting

concomitants of Sfmisara,

briefly conniient

upon the mantras, the

persons competent to study which, the subject matter

of

wliicli,

fruits of

the relevancy of which (sainbandha) and the

which, have been thus declared.

The whole

{lir<ihutaii)

whole (Brahmiin)

is

all

is all

that

that
is

is

invisible.

visible.

The

The whole

WITH

commextaky.

SRI sankara'.s

(Hiranyagarbha) was born out of the

\s\io\t'

When

absorbed into

wliole

the whole (the Universe)

(Brdhitian).

(Brahman) the whole alone (Brahnuin)

cT^T

All tliis

^f r^T

3T%5T

whatsoever
by

covered

reniaina.

the

^^J:

ITT

^^ f^^^H

'1

II

luoveth on the earth

That

Lord.

II

renounced,

slionld

enjoy,

(^ovet not anybody's wealth.

Com.
(rules)

and means

7ne8vara,

beinu; the Atniait

Lord, by his

own

of

all.

self,

the

with the

idea, "

inner self of

In' his
[

all. "

of moisture, etc.,

of

eai-th.

unreal

self,

alone

all.

Atmau.

immovalde,

should be covered

from the

verli

The l/ml

He

is

"Ishte'

Para-

rules eveiything

Should be covered by the

whatsoever moveth on the

movable and

is

by the Lord.'

'

Paramatman

thi"

(1).

"ha'

word

Tlie

tlie

Peace: Peace!: Peace!::

Oiii.

he

is

What
All
in

All this,

this

universe,

absolute

truth,

the Lord, P<(ramatman,

am

all

this

as

Just as the bad cnlour

bein*;

the

the

result

jaoducetl by contact with water, in

sandal and ag(tru,etc.,

is

hidden

(lost) in their natiually

agreeable smell pnxluced by the }rocess of rubbin*;,

similarly

all this

on

this earth (the

lustratively used for the

word

e^rrth liein<j il-

whole Cosmos) differentiated

4
as

ISAVASYOPANISHAO.

name,

and action,

forin,

this

bundle of modifications,

superimijosed ni)on the Atrtuin by ignorance, and consistintj in this seemin<;'

duality witli

doer, enjoyer, etc., will be

Atman. One who thus contemplates

plation of the true

on the

self as the ParanifUmffn is

three-fold desire of son, etc.,

'

Tena tyaldeiuC means

well-known

that

havino-

or dead,

'

tiierefore

is

means

or

'

do not

wealth

a meaningless

Or,
*

it

Whose

tion

may
is

for

'

all desires,

do

Anybody^ stvealtJt

either yours or another's.

Svit

])article.

be thus interpreted.

w<^alth ?

'

is

Do

not covet.

Why

used in the sense of an objec-

nobody has any wealth which could be coveted.

The meaning

is

"all this has been reuouiiced

contemplation of Jsvara, that the Atman.

this, therefore,
is all.

abandoned
connect i(m,

Bhitnjithah

tyakte)ia.

desire for wealth.

for

It is

Kenunciation', therefore,

not cherish any

is

of

Having thus renounced

piloted.

lon<i;

servant,

bond

no

word

of this

renounce the

to

and not ])erform Karma.

son

one's

bound

by such leiumciation.'

does not i)rotect that one.

the meanino

distinctions of

its

abandoned by the contem-

Do

l)y

is all.

the
All

belongs to the Atriian and the Attnati,

not, therefore, covet

what

is

unreal."

WITH

SHI

SANKAKA's COMMENTARY.

Should one wish to

live

hundred years on

While

earth, he should live doin^ Kdrtita.

man, you
which

Karma

Ooiu.

there

live,

will not

Thus

the

thus, (as)

no way other than

is

t'lin>;

(2).

Vedio

the

of

text

is

who knows the Atniaii should renounce

that he

three-fold desire of son, etc.,

and save

hein^ centred in the knowledge of the

The

nishtha).

inAiutras

Atman and

is

his

the

Atman by

^4 <//t<f7i((r ii/t>i/fc-

now pnx'eed

folU)win^' for the benefit of

by

this

to you.

drift

this

to

inculcate the

him who does not know the

not com))etent to

co>;ni/e

the Atnui n as

above indicated.

means

Kurvaniieva

KariiKdii uu^iius

<loin<;.'

means

should like to

'

hundred
man's

certainly

years,'

It

lony;est

life.

'

Af/uihotara,

live.'

one

not otherwise.
31

man, there

is

Thus

ccmtinually
If

only by

Jijivishet

has been declared that that

declarin<;
li\e a

a<;reeably

is

a
to

hundred yeais,
respect of

how

])erformin<; Karriia

and

down the injunction

shoidd live

i^tej*

'

Satariisamah means

natural inclination the desire to

the text lays

doinjif, i.e.,

you would thus

no other mo<le of

in

live,

life

content to be

than the one of

ISAVASYOPANISHAI).

Karma may

[>erfornimw Agnihotra, etc., by whicli bad

not

c'linij

doino;

to yon.

Karma

arrived at

this drift

is

prexious mantra, Gnananishtha, has

By

the sanyasin.

this.

hi'i'n

Karnutnistha

was pointed out that

it

between Knowledge and

like a

mountain

who would

Here

like tolive

Karma is
also

it

By the

incwlc-Aied to

enjoined on

is

those wlio are not able to beconfe sanyasins.

not remember

live

enjoined by the Sastras such as Agni-

But how

hotra, etc.

one should like to

Therefore,

fact

Do you
antithesis

tlie

unsliakable

has l>een said that he

must i)erform

Karma and that this

universe must be abandoned as unreal, in the contem])lation of

his

the Jjord as

Atman

is

it is

settled that

and should

There

The

wiys

The

" In

the injunction by

thence

thus

distinction in the results of the

the

(The Xarayana

beoinnin>"

two

these

road throuyli K<irma and

the latter consists in

Of

also

returnin*"'

be pointed out.

will also

roads were laid.

fold desire.

is

interdicted from

ordainin*^ sanyasa.

Ui)anishad)

and not coveting any-

for either life or deatli

leave for tlie forest.

two courses

by one who would protect

Accordinp; to the Srutia

liodys wealth.

one should not lon^

which one

all,

havino- renounced all

sa)iy((S(i

the renunciati(m of the thn'c-

these, the road

through sanyasa

is

the

WITH

SKI

The Tdittiriya Upanishad

preferable one."

" Kenunciation (Xyasd) certainly

Bhugavan Vyasd,
much discussion told

is

says,

also

to be preferred."

the pi-eceptor of the Vedas, after

his son his firm conviction

in the

" These then are the two roads on which

following- text.

the Vedas are based.

leads to

sankaka's*commentaky.

Karma

Both

the courses

one

which

and the other which draws away from

Kariua have been explained,

etc."

This division

will

be explained.

<\j

^^

SRTmiF^sr^fT

Those births

^]^^%^J

jttt:

ii

})artake of the nature of the

and are enveloped

the body they

who

in
kill

blind darkness.
their

This

Atman

Aaaras

After leavincj

attain them. (3).

mantra
for the
j)uri)Ose
who have no knowledufe of the
Atnmn. Asuryah: even Devas, etc., are ^.suras, relativeCom.

is

Ix^^un

of condemninj^ those

ly to becomint>'

one with Wn^ P<iraiinttman.

because they beloni^ to them {Aauras).

meanini^less word. Those

Asuryah
Xanut

is

lokaa (bii-ths) so called be-

cause the fruits of

Karma

joyed (lokyante).

Andhena tamasa, i^orance which

are there |)erceived or en-

consists in inability to see one's

covered.

'

self.'

Avintah means

These births down to the immovable.

Pretya

ISAVASYOPANISHAD.

means
'

Meavinji-

the

body.'

'

Abhigachhmdi' means

Karma

accordance w ith their

attain in

and Know-

who kill the ^4/A tmahanah^ inenna

Who are they? Those who do not know the
TtKin.^
How do they kill the eternal A tmaii't By
Attnaii.
^

ledge.'

''

drawintr the veil

Those who

exists.

Atman

that

do not, under the influence of their

Atmahanah'

over the

of ignorance

know the Atnuin

tendencies (PrakHti),

natural
called

tlxoi^e

(slayers of the

Atmau)

are

because

in their case the result of the existence of the Atnian,

i.

the knowledge of

e..

natme

is

veiled, as if the

motionless,

is

were

'?rr^5^^tr^ri-

one,

faster

Sittino;, it <;oes faster

it.

By

it,

than mind

Com.
whirl

As

in

Atmau

all

it

the

i<;norant

l\v

II

and the

nm

after

(4)
killino-

contrariwise, those

attain MMan<-i)ati(tn

(Sutratnum) supi^rts

living bein's.

Samsara,

II

which ran be-

than those who

the all-pervadino- air

the activity of

this

fcT^r^f^iTW RTcTfT^I ^^TTrf

Devas (the senses) could not overtake

fore.

By

killed.

they oet into S<(7nsara.

3TW %^5^

iHHT

rTi?T^cfTS7?TT^^TcT

It

Atman

Atman,

fault of slayino; the

w^i^

undecayino and immortal

its

their

Atman

who know the

and they are not slayers

WITH SHI sankaka's commentakv.

Atman. What then

now be exjilaine^l.

the

of

Atrnan

Anejat

is

to

from

How

It is, besides,

this

is

conditioned.

well-known to

within the

doubt

does,

it

tiie

in all

that,

i. e.,

Bkutas.

It is

made

statement

its bein<:;
It

no

fault.

thouf^ht

i. e.,

of,

This

is iM)ssible

as unconditioned

c(mstant and motionless in

is

That the mind travels

state.
all,

is

seeing:;

the mind

that

characterised by

Brahmaloka

etc.;

and

perceives on landin*^; (at

Atman

therefore, the

mind.

This

body and

tiie intelliociit
it

ejH

devia-

fastest

encased

volition

and

able at one volition to travel to such distant

is

places as
it

root

i.e..

from

Free
(me

inconsistent

than the mind

nnc<mditioned

its

The

ejat.

motion,

is

a fixed jMisition.

with refeience to

is

Shakin<r

c(mstant and motionless and at the same time

it is

fleeter

and

tht>

than the mind, whose charaeteristics are volition,

fleeter

that

and

a conij)ounfl of n/f

shike.

ever constant.

etc.

of

will

means
tion,

nature

the

is

has, as

AtuKin

is

it

travellinfj; so fast as

its

destination) thsit

were, jfone there before

said to he fleeter than the

Devas, from the root which means

signifies the senses such as the eye. etc.

entity of the

Atman

which

is

These senses could not overtake

now
it.

'

enli;hten,'

Etat means the

liein*,'

Tiie

treated

mind

is

of.

faster

ISAVASYOPAMSHAD.

10

than these, because these are distanced by the activity of

Not even the semblance of

the mind.
within

tlie perce})tion

of the senses

even befoiv the mind whicli

is

all-pervadino', like the^4/:rts.

all-])ervadini^.

undergo

posed u})on
iojnorant

it.

fleeter tlian they,

The

is

had oone

it

beins:^

entity of the ^fmr^n.

devoid of any attributes of samsara. and

in its unconditioned state

aj>pears to

Atmnn

tlie

for,

all

subject

no modification.

to

the changes of samsara super-

and thouoh one.

api)ears. in the eyes of

men, diverse and enclosed

in e\ery

body.

seems to travel beyond the reach of otheis' mind,

It

sjteech,

the senses, &c., which are dissimilar to the Atmaii,

thou<i;h

they run

The

fast.

sense of

!fested

by the mantra usin^ tishthat

means

'bein^- itself inactive.'

the entity of the

'

air,'

so

called,

Atman

because^

and

effects

which
all
'

is

depend, and

the worlds

through
all

living thinis.

Karma

Sittinf/,
'

tlu-

wliile

MaUtHsva' means

on

which

which

'

suo-

is

'

'

(svai/att)

Air i'maiarisva)

life,

in

(sitting).

mo\es

it

called sidra (thread, as

Ajmh' means

all

all

see/us

Tasmin' means

endures.'

sjmee (riiataH antarikshe).

whose activity sustains

'

'

it

it

which
all

is

causes

all

these

inhere,

were) sup])ortino'
runs.

The word

manifested acti\

(This air) allots to

in

that

tire,

ity

of

sun, clouds.

WITH

SHI sankaha's commi;ntary.

vtc, their several functions

Or,

in*4, raininj;', iSiv.

tliese,

from the

wind hhnvs,

l>e

said that

"From

such as

The meaning-

vtc."

hurninj;.

of flaming-,

may

it

Si'tctis,

is

11
sliin-

su])ports

it

fear of this, the

that

these mmli-

all

and causes take place only while the

fications of ef!ects

eternally intellinjent entity of the Atriuin, th*^ sourceof

all,

endures.

moves,

It

within

It is

Com.

it is

motionless.

all, it is

Showing'

mrt><^rrts,the

without

It is

foWowin^ nutntra, declares

means

'

Atnmn which

mows.'

Xaijati

itself.'

The meaninii

self, it

seems to move.

seems to be

far

is

'

is

near.
(5)

n)

is

exjnessed hy the jirevious maiitrn.

entity of the

it

all this.

there

that

distant,

is heini-

means

suinMHuity
Hj^ain

'It'

tieated
"

what was

means 'the
of.*

does not

'

EjaW

move of

that thouj^h motionless in

Besides,

it

removed, because

is

it is

of

distant,

/.

it-

e., it

not attainable by

the ignorant, even in the course of hundreds of millions

of a^es.

Tadvantilce

is

split into

It is

very near to the knowinj;

It is

not nierely distant and near

thint"-

accordini"- to

the Srtifi

hid,

for, it is
;

it

"The

is

and untike.

their Atrnan.

within every-

Afindii which is

ISAVASYOrAXISHAD.

the world of names

within even'thino/' All means

'all

and fonns and

withont

extremely subtle.

the Si'uti "

Who
Com.

by that he

^^mancipation.

his

i. e,.

own

means 'seeing

as he finds his

he finds

his

to the

Atman the

of

i.

is

only

(6).

who wishes

'

Seeing them

for

all in

Atman in them
Atman oi' i\U.' Just
all his

perceptions,

and unconditioned, the

a bundle of effects and causes,

the same unconditioned state,

the universe, from the Avijakta

immoveable.

He who

thus views does not

tuni witli revulsion by reason of such view.

ment

Atman

from the Avt/akt(i

e.,

witness of

])ure
is

iu
all

his

'Seeing his

self.'

])rincip1e.

life ])riuciple

II

no revulsion.

his Atru((ii as the

Atman

seeing that they are not dis-

'

soul of his body, which

II

Atm<vn and

feels

the sdni/asin,

own Atman^ means

down

^ f^^lj^^

to the innnoveable creation.

the thinking

the

everything,

indivisible aeeordinji; to

Bhntas.

All

tinct from his

"air

=^RJTT^ rT^T

Who.

bein^

It is

sees everything in his

in everything,

this,

all

dense with knowledge,"

It is

H^^5

down

It is

Akas and within

the

like

all-})ervadinfihein<i-

activity.'

a declaration of a

All re\ nisiou arises oulv

This state-

truth already kuown.

wheu one

sees

anytliiug

bad

WITH

SKI sankaua's

distinct from one's Atniftn.

which could excite the

he does not

When
own

To one

continuous, tliere

alone

Atrrtan

commkntahy.

tui"n

is
pure

wlio sees his

is

no

other object

Therefore

feeliny' of revulsion.

with ie\ ulsion.

to tlie knowei-. all /^/^/i^/s heconie

Atrtuui, what per))lexity. what ^rief,

one with his

is

there

when

the

same

he sees this oneness.

This

Com.

(7)

other

]ur])ort.

The word

"in which

Atiwm.^

text
'

also

ex}resses

YHsmin^ means either

WImmi

all

when' or

the BhitUift have become

one with the Atnutny owing to the knowledge of

Afr)if(n,
In^

of

perplexity or
all

Perplexity and ^rief. the

i;iief ?

desire and Karnta, affect

him who

beino-

and

cated.

the

j^rief

shown by the form

u]>rootino' of all s(tni8ara

the ignorant,

liut

pure and like the sky.

sees the oneness,

ne;ation of i)erplexity

ance

the^

then or in the case of the Atriudt. how can there

with

effvct

see<l

not

The

of i*jnor-

of a (juestion, the total

its

seed has been indi-

ISAVASYOrAMSHAH.

14

He

pervaded

])ure.

scatheless,

bodiless,

resj)lendent.

all.

no muscles,

Imvinjjj

untouched by

f*in

far-seeino.

omniscient, transcendent, self-spruno-, (he) duly allotted

to the various eternal creators their respective functions.
(S)

Com.

This

text descril)es the

Atmaiij spoken
*

of.

the AtriKin jn-eviously spoken

The

went roimd.'

real

nature of the
Salt

means

Pavi/ar/at

means

in the previous texts.

meaning;-

'

of.'
*

is

he

is

all-pervadin;- like

Sukram means })ure, hence bright, resplenAkdyam, means bcxliless,' i.e.. having- no Untja
Avrammi means 'scatheless.'
or subtle, boy.

the Ak((sJ

'

dent.
SfO'ird

'^Asmtvirarn'

means

'

havino-

Avramwi and Asnavirani

no

sliow that the

sthtdd sainra or ^ross liody,

])ure or free

that

it

l^y the

from the taint of i;norance,

Sidcrarii'

'

untouched by Kdrnin,

and the following ejathets are

masculine, liecause of the be^inninii'

in the

i. .. all-seein<i'

for,

no seer other than the Atitian,

it

j)romptin<; the miud.' hence

'

i-t^od

to

sliown

is
*

lie

Ajxipaov

liad.'

read as

Kuvlk means

says the
etc."

has

"ii<l ^''*^ <^iifl bein>"

masculine, as sah, hivih etc.

far-seeinjx,
i

Abnan

word siuldha,

has no hir<(iu( sicnrn or causal IkkIv.

viddhani' means
^

no muscles.' The adjuncts

Sndi

*'

There

Maniski means
'

omniscient, omnipotent.'

WITH

Pdrihkuh means

bein<f

'

liimself hein<4

free,

allotted their

resjiectiw

and

the various

lM)i)ularly as

'

above

years,' as

15

Svayarnhhah means

all.'

above and

all

He, the ever

created to

COMMENTARY.

SHI SANKAHA's

all

below becomes

all.'

()mnij)otent, beini; omniscient,

functions,

i.

olyects to be

e.,

and eternal Prajajjfdis, known

to the

aids

enjoyment of the

fruits of Kaimt/i.

cTm

They who
ness

5j'7

\^

*(T

worsliip

^^\^ ?

Amdya

alone

fall

ii

into blind dark-

and they who woiship VUlipi alone

H^ir^rr tj^v. w

into even

fall

greater darkness.

Com.
tion

The

(9)

first jturjtort

of knowledge

tion of

all

the

Brahitmu by

desires has l>een ex2)Iained in the

IsdVdSjjani, etc.

in^ of

of

of the Vedas, the accjuisi-

life in

The second

alternati\e.

i.e.,

continually }>erforminfi Kni'Ttia

explained, for the benefit of the i<>;norant

ca})able of GiKiminishtlm , in the second
nin4
i.e.,

with

'

renuncia-

liy

lias

who

in

been

are not

bifurcation.

]K)inted out

texts has also been clearly indicated

ranya Ui)anishad,

the s]>end-

imintra be<,an-

Kurvanneveha Karmani.^ The

Knowledge and Kurnui here

mtintra

first

by these

the Brihuda-

the text "he wished,

let

me

have

ISAVASYOPANISHAI).

16

And from the texts 'Karma for the

and men havin<; desires and tlie mind

a wife, etc."

rant

Atman and

speech, his wife,

rance and desires are

in

Karma.

is

his

clear tliat i*;nc-

of one ent;at;ed

Thus,

result of

tlie

the creation of the seven kinds of food and of

is

an indentification of

Atman.

It

self

with them considered, as the

has also hetjn shown that concentration in

the Atman (as op^K^sed to the performKarma) hy the renunciation of the three-fold

self, i.e.,

ance of

desire of wife, etc.,

is

the only necessary condition for

who know the Atman.

tiiose
inii

etc.,' it is

tlie cliaracteristics

])erformance of

tlie

Karma

the

'

'

ipio-

Indirectly hy

the ii;norant. the true nature of the

been disclosed to those sanyasins

hi^uf

condenm-

Atman

on the

has

accpiisi-

tion of knowledge by the text beoiunins' witli 'Asurya-

iiania^

and ending with

'

saparyagat,^

i'tc, o as

show that they alone and not those who have

To the

are (pialified to acquire knowledye.

says the Svetasvatara Upanishad.

crowd of
truth

seers,

How

sauie

he tauyht the oivatest and the holiest

^'Andhantamah"

etc.,

is

order of

iuferred that this text

is

life.'"'

addressed to those

desire to live here coutinually performin>i

is it

effect

In the midst of a

to tliose u)ho belou'/ed to the hi(jhest

This text

who

*'

to

desires

Karma.

addressed to such

WITH
only

iiiid

not

SRI saxkaka's

who has no

Because, he

alike?

to all

17

commentakv.

(lesiies has oot o\er the false distinction between nieang

and ends, accordint^ to

hhitiani, etc"; for.
is

not a

it is

like

will

fool

unity of the

tiie

nuintra

''

to

associate the

tjiiau VtitU lutr iiui, or

Hut here,

piece of knowled<^e.

Yasinin sarvani

easy to perceive that none

in

who

knowled*;e

of

with any other

view to combining'

That whicli

two elements, the i;norant are ridiculetl.

can possibly combine with another, either from logic or

from the Sastras, is here pointed out.
of the deities that

with Karnui,

nuin\^o\ a

is

i\\e

Devalohi

re'dlt/ to

\^

is

attained.'

comlemn

hid in
;

fit

to

combine

predicatetl of the

by the text-

'

is

cdew

know-

by such knowledge^

knowledge

Either of such

se[)arately j)ursued

their coriihiiuition

the knowledge

knowledge of the P(ir<iiaat-

distinct result

ledge of the deities

and Karnttt

here represented as

the

not

It is

here denounced, not

to

the

deiraHlity of

for distinct fruits are said to result

from either individually, by the texts " by such know-

up to it, " " by such knowledge is

Dev(dok(( attained, "' there they do not go who go

ledge, they climb

south" and
attained." Jt

the

>Sf^8^^v^s

**

is

by Kariuai>i the alxxle of the itianes

also

well-known that nothing ordained by

can ever become unworthy of performance.

2

18

ISAVASYOPAMSHAD.

They enter

Here.

They who

follow

into

blind

Avidya

Avidya.

than Vidya or knowledge, hence

The

opposed to knowledi>e.

darkness.
is

for

Karma

Who

ness.

is

who

that those

are continually performing Agnihotra etc., alone,

into darkness.

soniethino- othei-

Karma

drift is

Wlio

fall

And they fall even into j^reater darkThose who havino- oiven n\) Karma are

jdways bent u]>on acqnirino- the knowledoe of the deities.

Reason

Kaimui each
[f

is

given for combininjs^ Knowledoe and

of which separately bears diiFerent fruits.

one of the two alone bore

and the other not,

fruit

then by a well-recoonised law that which bore no fruit

by

would become a mere appendage to the other.

itself

One

We

Avidya.
lis

have so heard from wise

another of

men who tauoht

both Vidya and Avidya.

C(yin.

'

Anyat

They say that

]rodu('ed

by

it."

Vidya,

according to

Avidya

They say

(10).

niejins

'

Devaloka attained " and

to

and

result is ])re(iicated of Vidya,

\]\e
*"

'

something

some

Srntis,

distinct

distinct.'

result

" by knowledge

is
is

by knowledge they climb up

that other results are ],roduce;i by

(/Trtrma) according to

tlie

text " by Kai'Tiia

is

WITH
the aliode of

SHI SAXKAHA'S COMMKNTAin'.

men,

stated to us by wise

i.e.,

that this

is

those preceptors wlio

purjwrt

down from

lianded

is

]reoej)tor

disc*ij)le.

He who
Ijii

their view as

heard this

Iiave

Kamu(. The

tauoht us both Knowledge and

to

We

attained. "

manes

tlie

19

simultaneously knows both Vidya waA Avid-

^ets o\er

Death by Avidyn and attains irnnunialiti/

by Vidya.

Com.
Vidya

(11).

This

beiny-

the

knowled<;e

is

Who

Karma.

the

so,

followinji;

of the

knows that both

deities

tliese

results.

Avidya

is

should simulta-

neously be followed by the same person, he alone, so

gntdiuUly secures the one desirable

combinin*;' the two,

end.

By Vidya means
'

'

etc'

'

over.

b}'

Karma

such as Afjnihotra,

Death' means 'action and knowlwl<,'e induced

by Prakriti (nature).
'
'

deities.'

'

'

'

'

Tirtva^ means

By Avidya^ means
Amiide

tlie deities is

'

what

means
is

having got

by the knowledge of the

attains.'

To become one with

called immortality (Ami'itam.)

^ 'F ^ ^
'^

'

'

^ ^

^^T

\T<\\: W

'W

II

20

ISA\ ASYOPANISHAI).

They

fall

into blind darkness

born PrakHti. They

fall

who

un-

worshij) the

who

into greater darkness

are

upon the Karya Brahnian Hiranyagarbhd. (12).

Now, in view to the combining of the
Corn.

l^ent

worship of the Avyakritd

Brahman, each
is

what

is

in itself

is

(Prakriti) and manifested

denounced. " Asfonbhutih "

not Savibhutih or that which

is

other; hence unborn PrakHti. T\n>i aoain

cause of

all,

known

this Praki'iti,

the cause of

as AvyalcHta.

known

all.

mere blindness

as

AvyakHta,

the seed of

all

is

born of ani<;n()rance,

Those who worshi]^

ignoi-ance

desire

which

in its nature, fall into corresp<mdin<> or

answerinjj; darkness

which

is

blindness in

nature

its

and they who worshi]) the Karya Brahman

Hiraoiyarjarbha

Thev say one

fall

We have

results

fioui

the

woishi]!

anothei- from the worship of

thus Inward

who tauoht us that.

Com. Now, the

named

into even oivater daikness.

thinj;'

Hiranyagarbha and
hnti.

is

and Karma, and

it

of

Pra-

stated by wise preceptors

(I'V)-

(listinctioii

the two individual worships

is

in

the

pointed out.

fruits

of

ieu

to

in

WITH
tlieir

commentaky.

SKI saxkaha's

They have

combination.

woiKhip of Sftmbhutih

from

that

said

Karya Brahm/tn

or-

21

or

the attainment oi Aiiiifiui and other Sid-

i/arhh/t results

Poara-

dhis. Similarly, they have said that aecordinp; to

iiikds

the absor})ti(m

fruits

into Prdkrlti results from the

unborn

worship of the

by

thus stated

the

Hiranya-

We

PralcHti.
preceptors

wise

of the worship of

liave

heard

who taught

us

it

the

PrakAti and Hiranyafjarbhi

individually.

f^T^
Those who

gc5

cTTcfr

W()rsliij>

^^^T^rfiTT^^

Hirawywjdvhhi, (Destruction)
throuoh the

V<

II

II

the unmanifested Prnhnii and

topjether, jjet over

worsJii]> of Hirnnyiujitrhlui

death

and attain im-

mortality thr()u<;h the worship of Prakrlti.

Coin.

As

this

is

<lesirability of combiuinj;
lfir(()iy((;/((rbh((

as

this

so,

they

tiie

is

'

means that

'

*;ets

"'isivti'^^tyu

active object

Destructicm, the abstmct

concrete.

by the worshij) oiHiTdnynijarbhi.''

means

the

combine to secure the one

w hose characteristic attribute

here used for

(14).

declares

the worship of Praki-iti and

aim of the individual. 'ViiKtsa

beinj'

iiuuitr<i

By

miutsa/'

means

'Gets over death'

over the defects of vice, desires and an-

(limited powers) and attains

unima and other

22

ISAVASYOPAMSHAD.

siddhis whicli are the result of the

i. e..

the

Himnyd-

Having- thus oxercome aiuiisvm'yam, death,

rfarhlui.
etc.. he,

wor.sliip o{

by the

\\ovA\\\) oi Prahriti, attains inimortality,

absorbtion into Prakmii.

word Sdinhhidih

aofreeably

to

an

is

It

should be noted that

Asambhutih

a],)heresis for

the results predicated,

i.

absor})tion

e.,

into PraJo'iti.

cT^ ^vCTTf ^

The entrance
vessel.

of the True

Remove.

been worshippino-

Cam.
ed,

The
is

II

'J.

II

covered as

if

by a oolden

sun. the coxeiino- that

"The True" may

highest

result

behold

that

who ha\e

(15).

it.

could

be achiev-

by wealth of men and

absorption into Prakriti.

rotation in S((,msara.

tlie

is

aceordino- to the Sdstvds,

the deities
is

^?T^m> ^i^

Beyond

this

is

V\) to

this

the result of

pursuit of knowledi^e preceded by a renunciation of

all desire,

i.e.,

the

seein<>;

as indicated in verse 7.

of the

Atman

in everything;

Thus the two-fold

j)urport of

the Vedas. one stimulatinji' to activity and the other

drawing to renunciation

has

BrahrtKiiviH uj to Prav((rfj}/((
for the elucidation of the

been

explained.

BrahmaiKt were

Tiie

utilized

former purport of the Vedas

WITH
which

The Brikmlaranyalcct

injunctions.

with the ehicidation of the latter

renunciation.
performing;

and

^rave

Brahman

hereafter

Now, by what road

Karma

as enjoined fiom

alonj^

with

be ex[)lained.

he,

who has been

conception to the

11. attains

He who has

been

is

and

in*i;

also has lieen

in the left eye; both

of death

'

hence resplendent.

in

'

Pairemi

the orb of the Sun.'

'covered.'

means

'Mukhatu^ means

'open.'

'

'

Satya,

means
thou

'for

art.'

i.e.,

Satyadharmaya,'

virtue

reali/in*;

betjinninj;

as

means
'of

seemin*;

as if

by a

the Brahman

Apihitani" means

'openin*;.'

worshi})ping Satya or the True or

ini;

the way lead-

Hiranmaya^ means

forming a cover. 'Satyasya,^ means

sittinfv

as enjoined, en-

is arrivetl,

the True, by the text

with 'Hirawniayena, etc'

lid

jiassatje

these are true"

Karma

})erformin^

when the hour

to the Atnuoii

tijolden

immor-

the True, the Aditya, the Purttsha in this orb

and the Purusha

treats,

lowei-

worshij)j>in<i"

the manifested Brahiaan referred to in the

''That

Vedas

worship of the

the

it

to deal

is

purix)i-t of tlie

in accordance with \erse

tality, will

2'^

mandatory and prohibitory

by

indicated

is

COMMKNTARV.

SHI SANKAHA'S

to

Apamnnu

me who have been

who have been

enjoined.

'

'

practis-

Dris/daye

'

the S(dya or the Tru' which

ISAVASYOPANISHAD.

:>4

Sim, sole traveller of the Heavens, controller of

all,

Surya, son of Prajapati remove thy rays and gather

up thy bmning

am

CoTii.

The

Sun

is

'

Pushan,'

behold thy

olorious form

called

(16).

vocative case

nieaninj^

8un.'

'

Pushan because he feeds the

means one who travels alone. The

called

is

^Elairahi

world.

Sun

lijiht.

he, the Puriisha within tliee.

'

'

'

Yama, because he

controls

all.

He

is

<*alled

Surya because he imbibes Praiui,

<iuids.

'Prdjapatya^ means 'son of Prajapati.' 'Vyuha'

means 'remove

to a distance thy rays.'

means

up,

'

burning-

gather
lii^ht.'

i.e.,

'

TejaJt

and

li-

Sawiuha.''
'

means.

wish to behold by thy jrace thy

Moreover

most glorious form.

like a servant.

contract.'

rays

am

do not entreat thee

he the Puraaha within the

orb. comjKJsed oiVyahritia as limbs

because he has the

fioure

of a

t)r

solai-

parts. 'Puriisha'

man or because he
Prana and intelli-

l)ervades the whole in the form of

y;ence or becjuise

body.

lie

ocou]>ies the city (of the Soul)

i.e.,

WITH

SANKAHa'S COMMENTARY.

SHI

25

^T IFcT K ^^T %^J ^^T ^cT x^m l|=lll

(l^et my) Prmm melt into the all-pervading Air, the
to ashes

Om.

Now,

as

confinement

'

reach

'

The

tence.

am

dyin^^

within

should be
idea

liody ])urifie(l l)y knowled<(e

he suj)plied

in

if. ^..

my

()

i.e.,

being

as Iir<(hiiu(u.

time has come

Kemenjber

lemember
which

that

all-

The

'

must

of the sjieaker en-

fact

Om,

j/ndihi

'

Krato,^

mind whose characteristic

all

leave

and join the

to complete the sen-

nature of the True and called Afjni

my
(17).

Let this body given as an oblation

tieatino- a passage.

same

fire

remember

my deeds.
my Praiut

and Karma ascend

virtue of the

woishi})

burnt by

Liivja Sfirira or subtle

to the fire be reduced to ashes.

foiins of

l)e

the Satratman.

su])])lied

Let

'

let

IxmIv

this

form of Air.

]ervadin<>' f^xxUy

word

remember,

mind,

()

body

let this

mind, lemembei-. remember

Corn.
its

%^J

Sutratman; and

eternal

<leeds

for
1

me

have

mentioned as the

volition.'

now
i.e..

&.c..

should.

thoiujht of *()

remember

have done from childhoixl.

the same words 'KHto Sui(ir(C

meaning

Kemember'

remendier what

to

of the

(substitute)
is

vocative case,
is

till

wliat I have done^

according to the

The

all

Agni,

K<(rma

re])etition

of

exjaesses solicitude.

26

ISAVASYOPAMSHAI).

A(jni, lead us by tlie oood patli to

of

many

sin of deceit

from within

He

requests

The

good path.'

'lead.'

deeds.

pliant seems to

saj*

"

and returning."

means
said.

means

'deeds

'Knowing.'
destroy.'

means

'

by going

which one goes

there
'

is

take

wealth

to

me

no going-

our Kdrmd.'

'

i.e..

As-niait

possessed of the fruits of tbe virtue afore-

us,'

or

Besides
'

which

fruits of

T'mvoji' means

iiy

Raye' means

enjoyment of the

The sup-

aflflieted

entreat you to

therefore

'

used for the

is

southern route.

ha\e been

by the good road through

another

b}'

Supat/ui^ means by

by the southern route

for,

only to return.

to the

'

thee

offer

(18).

ajjain

Supatha

attribute in

of avoidino; the

piiri)Ose

and

passa<>e

Xaya means

mdiitra.

all oi;r

We

us.

prostrations by word of moutli.

Com.

to

God,

of our deeds, knowino-

tlie fruits

Remove the

enjoyment

tlie

AsiiKit''

knowledge.'

do

is

means

Thus

'

this:
'

consisting in deceit.'

The meaning

(rod.

'all.'

'

from
'

Vnyunani'

Vidvan'

means

Yiiyodk}/

means

'

us.'

Enah

puiified

'

'

they

J^ihnramvm'
means

'

sin."

could attain

WITH

SHI

what they wish

for.

SANKAHAS COMMENTAHV.
" Hut

We

}'oa ac'tise service.

you many

offerino'

Now

a doulit

tion of

is

we are now

have to

raised by

shall therefore enter into a

ourselves by

some

construc-

the

al)Out

and

ludnti'ds 11

discussion

biief

We

14.

to

sohe

What the question is due to shall first

why not understand the term Vidya

the doubt.
be stated.

It is,

in those passat>es in its })rimary

the

PdrafUdtiudn,"

They aroue thus

i^ranted that

Para7nat'inmi and

antagonism

and antagonism

is

sense

and

of

so

tlie

the know-

'

AiiiriUdvmu

Karma

of

and cannot therefore

not

])ercei\able

alike

rest

on

the

knowh^fje of the

the performance

iriutually anta<>()nistic

this

do

iinal)le to

content

})rostrations."

the latter halves of

ledge of

2i

for

are

co-exist,

agreement

authority of the

Just as the performance of Kartn,a and the

S((8tra8.

accpiisition of

Knowled<;e are matters exclusively based

on the Siistras, so also must be the (question of their

agreement

or

op})osition.

[>rohibitory injunction
is

Do

Thus
not

kill

we

find

any

overridden by another Sastraic injunction

sheep

in

sacrifice.'

and Knowledge.

and

If

travel different

that tlu^

livin*;'

The same may apply

to

thinn
Kill

Kariud

from the text " They are opposed

roads.

Knowledge

and Kdi'ma,"^

28

ISAVASYOPAMSHAI).

it is

nioed that
"

from the text

KariiKi, etc," th<M-e

We

if it

eu'h

to

If it

unsound

is

it

no antagonism

is

Karma

cannot exist

ledge adheres.
tire

in

that fire

may

known

grief or perplexity

is

to

said

that where

Karma,

also

ceases.

'

(in

tire is

his

the

whom Know-

when one knows

or hot

knower

all

own Atnian, where

who

sees this

(piestion.

inutwrfaliti/ in

the i>assage

or even

bright

to the

ignorance ceases,

The

arises,

cannot at the same

When

one

out of

silready

inunortality

"

become one with

grief or ]>er|)h'xity

that

neither hot nor bright

according to the text

living things
is

grow to co-

gradually

bright, he

is

them,

impossible.

is

when Knowledge

for

entertain a doubt as to whether

for,

between

the individual to

It is well

hot and

is

time think

injunction to

for their co-existence

and not

beino- o})])Osed

Iu(rrn((

untenable

is

nature and

causes,

their

to

be argued that they

exist,

that

they are opposed to

other and from the

<'ombine them there

that

for.

be ur^ed that from the im])Ossibility

Knowledoe and

'Op])Osed

both Knowledge and

no antaoonisni between them.

is

regard

in

Hut

results.

we say that

co-exist,

follows

answer that cannot be

each other

of

cannot

tliey

He who

unity,''

We

have

its

result,

'

attains

under contem]>lation)

WITH

means

word

knowledge of the
the Sun for
jriate.

We

COMMKNTAHV.

then

a passaije would

tlierefore

conchule

i.e.,

that

the

with

meant the

tlie

entreaty to

heeome inapproohservin<;

comhination

of KariiKi with the worshijt of the

maidvds

of the

as

iiiinioita-

texts

commented upon by

is

that

desired

and not

deities

with the Knowled;e of the Parmimtnuin,

]ort

21)

al>solntp

those

in

7^^nY(7VMrtrtm/i,

alIo\\in;'

our inteijnetation.
is

Vi<iy<(

.S

and not

ivlatixe" iniiiioitality

If the

]ity.

SANKAKA

SKI

the pur-

us.

Here ends the Conimentary of Sankara hJuKjucidjiadii

on the

Vn^'i<imue>fa SdiiihitojMiiiishml or Isanitii/o-

jKi nishiul.

Om

IVaee

IVaee W iVaee

\\\

{lenopaiiishai^.

Sankaras Introduction.

Sri

ADORATION TO THE HKAHMAX.

OM TAT
This ninth fha])ter
lishinj;

etc.,

])lained

all

soiuce of

all

the

Karma

tlie lie^in-

has been ex-

and

disei])les

i'lijoined,

tend

(of

have been laid down

(sono;s)

and the oenealooieal

lias

been oiven.

list

All this

and
the

Saimm
of

]>re-

Karma

the deities) properly observed, as

to purify tlie

from desires,

])reliniinary to

Next the Gayatra

ha\e been ^iNen.

and Kno\vled*>e

free

activity,

Sartians

been explained

<'e]tors

all

Before

and the different forms of worshippino- Prana,

about

rituals

has

nintli elia])ter,

Keaeshitanh

^vith

liei>innino;-

Brahman.

treatinj^ of tlie

ning of the

the

lieoun for the purpose of pub-

is

the Upanisliad

and,

SAT.

lon<;s

foi-

mind

of one

eiiian(i])ation.

who

beino-

In the ease

WITH
of one

who

Juirma by

as laid
for

Samsavd.

and repugnant

ses

31

and has no knowledge,

cherishes desires
itself"

Smritis secures
return to

commkntaky.

SKI sa.nkaka's

down by the Srutis and the

southeni

the

liini

and

route

Activity following natural impulto the S(t8iiyi8 entails

into low birtlis from beasts

down

degi'adation

The

to innnovable.s.

Travelling by

neither of

these

paths, these small creatures are

constantly

returning,

and

This

of

'*

says

Sriiti

whom

it

may

be said

"
:

He

Another

the third course."

l)orn

die/

Si'uti says

kinds of living beings (going by neither

reach

paths)

know the Brahman

mind

is })ure.

who

sjirings

from deeds done in this

etc.,

Upanishad

and who,

or

j)revious ones,

the

in

beginning

with

Katdka

''

The

self-existent

external in their activity

outward, not at the

self

and

is

self.

dej)ict-

Kenesliitam,
answers.

has

made the

senses

man

therefore

looks

within."

having turned his eyes inward

immortality saw the inner

free

ephemeral

external,

This Brahrudn

appearing in the form of cpiestions and

says

to

birth

medley of ends and means.

ed in the

desire

only in the person whose

desires

with

disgusted

liecomes

three

from

free

is

Tlie

is

of these two

The

miserable state."

this

''

two

and

Some

wise

man

being desirous of

" Having

examined

32

KENOrAMSMAI).

the worlds reached by Karmti,

disgusted (and

not

learn to think

made can be reached

know

that,

Veclas

and who

a preceptor,

man

Karma.

well read

is

By the knowledge

of the inner

the

for

removed.

realisation

Tlie

knows the
is

say

Srutis

or delusion to one

Atman

who

sees

is

cause

of

of

Theie

**

and

all

whicli.

entirely

is
is

no grief

" lie

When

seen, the knot

i-esol\ed

self.

Kantia per-

unity."

grief."

hear,

to

inner

tlie

desires,
*'

this

o\ercomes

both high and low,

cut, all doubts are

in tiie

ignorance,

self,

the seed of bondage, and the

formed

Thus

(jualified

contemplate and acquire knowledge of

is

the

in

In this way. and not otherwise.

from desires becomes

free

sticks) in

(sacrificial

who

is

order to

In

centred in Brahriiaa."

is

Atkarvanopaniskad.

^row

that) nothin*>- which

by

Samidk

him,

let

hand, approach

the Brahiriin

let

who

lie. that

of the heart
Jud'tiid

is

is

con-

sumed."
If it

with

be urged

Karma

that

this result

even
is

knowledge

by

the Vajasaneyaka shows that that

duces

different

go

on

should this world be gained, not

to
I)\

c<)Ui)le(l

no

say

combination

Beginning

results.

have a wife." the texts

we

attained,

with

say.

'

" h\

for

pro-

L(>t

me

son

anv other means

COMMENTARY.

SKI SANKARA'S

WITH

33

by Karriia, the abode of the manes (Pitris)

Knowledge, the world of the

how the

three worlds
In the

reached.

whom

witli

the

are

following:

"

What

not the Atrnan^ do

is

is this
What shall
Karma, and Knowledge combined

The meaning

offspring.

Karma,

world

this

with offs})ring ?"

we do with

find

becoming a Sanyaain

reason urged for one

shall we, to

Atnum

from the

same place we

by-

thus showing

deities ;"

different

and

which

are the

means

secure the

to

world of the mortals, the world of the manes, and the

world

the (iods

of

and which do

securing the world of the ^irtWMi

of the three worlds, transitory

means,

is

natural, unborn,

neither
eternal,

To

desirable.

is

covetable

Therefore,

ig-norance.

alone which

immortal,

being

by any other means than

be secured

preceded

and that

world

diminished by

nor

of

and

Karma, and

eternal cannot

the renunciation of

all

desires

by the knowledge of the Brahrnan who

other reason

is

antagonistic

exist with

fearless

it.

tlie Self,

by

us.

is

An-

the knowledge of the inner Self

that
to

is

the removal of

the inner Self should alone be ])ractised

is

in

none

to us

and attainable by these

us that

undecaying,

augmented

not help us
For,

Km'Ttut and cannot

It is well

the one

known

Atman

of

that
all,

therefore co-

the

knowledge

whicli

abhors
3

all

34

KENOPANISHAD.

perception of difference, cannot

Karma

basis

wliose

ference

of

ao-ent,

relatin<Tj

to

the

Brahman
fore,

possibly co-exist with

results,

As

etc.

independent of Iniuum

is

the desire of a person, wlio

and

visible

invisible

Self,

with Keneshitam,

etc.

The

the disciple

theme,

considering' the

is,

Srati

It will

cussion.*'

lays

discussion.

He knows who

under

down

a ])iece])tor does

also "

Learn That by

is v:ot

also

to be

The Sridis say

looical dis-

studied under a pre-

lias

"Such knowledoe only

ceptor."
studyinj"'

loj'ical

mind cannot be obtained by

*'This state of

"

by

Brahman

subtle nature of the

be clearly pointed out that this kuowledi;e

solely

be^innint;-

preceptor and

tiie

for the easy imderstandintj^ thereof.

attained

with

by external

elucidation of the

in the form of a dialogue between

Theie-

connected with

is

the

liy

the

of

disousted

achievable

frnits

indicated

is

efforts,

is

means, to know the Brahnudi wliich

the inner

knowledge

knowledoe

the

reality,

the dif-

])erception of

tlie

is

as

is

o<)ocl.*'

ac(juired

by

The Smriti

])rostrati()n." It

shoulu

be inferred that some one duly ajjpioached a jueceptor

centred in Brahnutn and findin^^ no refuse except in

inner Self and lon^inp; for that wliich
nal,

is

fearless,

liis

eter-

calm and unshakable, (piestioucd the precejitor as

ex])ressed in

'

Keneshitam, etc'

WITH

commentahy,

Sin saxkaha's

ArJ.-KAIL TO
Oiii

'^"t

^tT'cT:

THE HKAHMAN.
Tdt Sdt.

:^TP^:

^n^rT:

.May (Brahindit) j.iotect us

<nijoy us both.

35

.May (Brahttian)

!)()tli.

.May we work

Ma}' the

tof^etlMn-.

laiiiinous HraltiiKta be studied

by

us.

May we

self-

not hate

eaeli othei-.

Om

May
n\]

Peace

I^aee

!!

Peaee

I!!

and

Miy liuibs, sjteeeh, pi'an(i, eye, ear. strei:L;lh

uiy senses j^row

Brahman

of the

Brahman.

vigorous.

l'])anishads.

May

tiie

the

(everythiu*;)

May

Brahman.

Brahma ii.

Let

all

is

the

never deny the

Brahnuin never spurn

there be no denial of the

s])urnin<4' liy

All

)ne.

May

]May there be no
the virtues iceited

KEXOPANISHAI).

36

by the Upanishads repose

Atman

may

me

they in

in

rei)ose

()m Peace! Peace

By whom
its

move

What

Peace!!!

! I

mind

light on

By whom commanded does jyt^imi, the

By whose will do men speak this speech ?

'

Kena,^

sired

or

wards

its objects.'

in the

'

by what agent

directed.'

sense

of

'

Patati,'

'

in Ishitam

is

it

(1).

Ishitam,

'

goes,'

i.e.,

'

repeat

or

'

'

go,' it

'

'

goes

'

deto-

must be under-

wish.'

'

a case of Vedic license.

8hita7)i is deri\e(l

when

;'

As the root Ish cannot be here taken

stood to be used in the sense of

it,

tlie

Intelligence directs the eye and the ear

Com.

the

in

delighting-

and directed does

willed

subjects ?

first,

me

'

The

It suffix

The word Pre-

from the same root, with pra before

means

'direct.'

If

the word Preshitmn

were alone used without the word lahitdm, cpiestions as

to the nature of the director and directicm might arise,

such

as,

by what

direction.

two
"

sort of

a director and

what

But the use of the word Ishitam

(|uestions at rest, for then the

By whose

liy

niere wish

objected, that

if this

is it

meaning

directed, etc."

sort of

sets these

clearly
It

may

is

ht^

meaning were what was intended

WITH
to be conveyed,

SHI saxkara's

tlie

use of the word Preshitarti

dered 8Ui)erfluons, as the nieanino' intended

by Ishitam alone.
use of

more words

37

commentauy.

may

It

slionld

is

is

be also objected that as the

convey more meaninij,

only reasonable to interjnet the text' as meanin*;-

what

directed,

is it

by mere

will,

From

Both these objections are unsound.

is

asked by one who

it is
*

By

by act or by word

fact of the question havin*>' b'^en asked,

the (juestion

ren-

conveyed

it is

?'

the mere

a]>])arent that

dis^^usted with tlie

is

ei)hemeral conglomeration of causes and effects, such as

the body,

than that
it

etc.,

and who seeks

somethin<>;

otherwise, the (juestion

in the world

of

is

will, act or

to

know something other

unchangeable and eternal. Were

itself,

seeinji;

word, would

is

means

If it

nothintj;

gained

to the sense

when we

think that a (juestioner really entertains a doubt.

show that the question

is

the

mind,

mere

collection of causes

etc., or

To

jn'ompted by a doubt in the

questioner's mind, as to whether, as

body

1^

by the use of the word Preshitam, we say

The word Preshitam adds

no.

i)y

be meaningless.

objected that even on this view there

in the sense,

how notorious

the fact that the body directs

and

whether the mind,

will of anytliing otlier

is

notorious,

effects

etc., is

tlie

directs the

directed by the

than these ct^iibinations of

38

KENOrAMSHAD.

causes ;nid effects and acting' iiidei)endeiit]y.

botli
If.

the words Ishitami

however,

it

and Preshitam

be ur<>ed that

body knows, indej)endently

and that
is

pursuit of

If

its

mind

li^lits

tlie cjuestion is itself

untenable.

it is

tlie

on

is

own

object,

inelevant, the argument

the 7nind were independt^nt

the

in

objects or in desisting- from piirsuit, then

not ])Ossible for any one to contemi)]ate

man, conscious of
though dissuaded,
st^uences.

every

as

itself,
its

use of

tlie

jnstifialile.

atttMiipts

Therefore

evil

deeds of serious

tlie (|uesti(>n

but

and the mind

evil results, wills evil,

evil

Keneshitam,

con-

etc., is

certainly appropriate.

By whom
own business
Prdna,

PrathaniH

it.

in the

By whom ))rompte(l
make use of?

its

sensory ori;ans pres])eech

is th(^

which

And what

Intelli-

and the ear towards their

res])ect-

world

ijence directs the eye

about

i.e.,

an appropriate adjecti\ e of

is

as the activity of all th.e

supposes

men

directed does Praiia ^o,

ive olijects ?

^fcT^^
It

is

the

v^Vr:

"JT^T^qi^T^TTgrn ^r\

ear of the ear.

gue of the tongue, and

also

mind

life

II

^s

II

of tlie miml.

of the

life

ton-

and eye of

WITH

SHI sankaha's

Beiii^- (lisfil)usH(l of

the eye.

havin*^- h^ft this b(xiy,

Co7ii.

To

tlie

become

the false notion, the wise,

questioned him, the piecejjtor in

what

you

ask

for

what

(2).

iiiiniortal.

(disciple)

wortliy

39

commkntauy.

who

had
:

" Hear

Beino-

directs

rejjly says

intellijent

thus

the mind and the otlier senses towards their resi)ective

objects,

and how

by which one

it

liears, i.e.,

directs

that

is

the sense whose function

hear sounds and distinuuisli them.

is

Ear

tliem."

f(n\

the ear of that.

May

it

not be objected that while the reply

()U;ht

run in the form. 'So-and-so. with such-and-such

butes, directs the ear,
is

to

is

He, you asked

the ear of the ear,

objection

for

etc..' is inaj)i)roi)riate ?

If

the dinn-tor of ^the

activity of his own.

activity of the ear, etc., as a ]eison

to <;ive, then, indeed,

inappropriate. But

would

The

director

from the activity

ear. etc..

independent

who

is

He
no

this i'ovin of

is

can be
of the

directs another

answer become

we do not here undei-stand a

or of the ear, etc., havin;

a mower.

This

'

he (the directoi) cannot otherwise be

partic-ulari/ed.

known by any

the reply in the form

etc.,'

to

attri-

any activity of

his

direct-

own. like

infernni by logical necessity

manifested by

the

ear and

others

coMd)ined, such as deliberation, volition, determination

40

KENOPANISHAD.

enuring

for tlie benefit of sometliin^ distinct

from

tlieni

(the ear, etc). As things combined necessarily exist

all

for the use

some

of

argue that there

from the
ear, etc.,

for

is

ear, etc.,

otlier

a director of the ear,

and

Again
sion

it is
is

as a liouse

Hence the reply

asked wliat

is

etc., distinct

tlie wliole lot

same manner

certainly approjni

etc.,' is

" It

whose use

for

exists in the

somebody's use.

the ear,

thing not so combined, we

It is

the
exists

the ear of

ite.

the meaning of the exjnes-

And

the ear of the ear, etc."

it

said

is

that one ear does not want another, just as one light

needs not another.

meaning here

The

This objection has no force.

is tliis.

The ear has been found

ble of perceiving objects

and

this

ca])a-

of the ear

capability

depends ui)on the intelligence of the Atrtian, bright,

eternal, intact,

all-i)ervading.

sion

ear of the ear.

same

'

It is

tlie

effect also,

"

brightness. "

mined."

"

shine, etc.,"

By

Therefore

etc.,' is coirect.

the SriUis say, "

By

his light

tiiat

and so on.

ligiit

tlie

He

is all

ex})res-

To the

shines by his

own

this Universe illu-

illumined,

The Bhdgavad

does

the

sun

GiUi says " As

the light in the sun ilhunines the whole world, so does

the Atniaii (K8hetri)(.) Bkavdta
(Kshetrum).''

The Katha

ilhuuine

also says,

"He

all

is

the body

the eternal

WITH
niiion^'

the

the

HANKAKA'S COMMENTARY.

SHI

and the intelligence among'

non-eternal

The

intelligent, "

founded with

tlie

The

dispelled.

'

41

have been by

ear, etc.,'

Atnum and

all

con-

is

here

this falHe notion

there

reply of the ])recepter:

some-

is

thing indescribable, cognisable only by the intelligence

of the wise, occupying the deepest

of

interior

nn-

all.

oliangeable, nndecaying, immortal, fearless, unboni and

'

the ear of the ear, etc'

tional capacity,

Similarly
tliat

the mind,

gence

if

witliin, will

tions of volition,

aid that

illumined

not

'

mind

'

in

intelli-

its

func-

therefore,

Hoth the condi-

are together contemi)late<l

the text.

Yadvdchohdvachaoti' means

It is,

also.

evident

is

be inca])able of ))erforming

mind

func-

their

It

determination, etc.

tioned intelligence and

by the word

all

by the bright

the mind of the mind.

it is

of

and the meaning

the mind of the mind.

is

it

the source

ajtprojn-iate

is

'

The word

Ix^cause'

t/<it

in

and should be

read along with the words Srotra (ear), nianak (nund),

because

the ear of the

<^tc.,

thus

it is

the mind of the mind,' etc.

(vacham)

'

in

'

it is

pression

It
'

'

because

objective

case

Yachohivachain^ should he converted in-

to the nominative case, for

praiiak.^

The

ear,'

may

lie

we next read

'

Pronasya-

said that conformably to the ex-

Vachohavacharri' the following

'

Pranaaya-

KENOPAMSHAn.

42

pranah' may
It

as well be read as

cannot he, for conformity to

So

able.

mity to

Pi'anasyaprariam^

"

tlie

majority

'

vnchfcni, should be read as

'

Sah

and

'

-pranah,' because

Franuh

'

'

in

w^'j

'

'

desir-

is

in confor-

u imuiasya-

S<i

then conforms with two words and

it

conformity to the majority

Besides,

preferred.

is

the

substance asked about can be best denoted by a noun in

tlie
is

nominative case. The substance asked about by you

ihe prdiKi of prami.

endows prami, with

tions,

i.e.,

nous Bi'dhman
" say tlie

Upanishad, "

context

Truly so

Prana.
breath

is

meant

^''^
l)e

is

be

Who

"

be said

also

It

f'^i' i'l^*^

more

this

in

Brd/iman which

may be

said that, in a

other senses, the

a])])i()piiate

men-

than that of

but in the use of the word Praiia.

to be included.

lirahrnan

the senses exerts

func-

Prana up and Apana

that to be the

The SriUi thinks thus

that that

will

Prana."

would

its

j)Ossil>ly

does not preside.

leads

It

You know

s])eakinii" ^^^

tion of Breath

He

Srn.tis.

infuses activity into

can

there were not the self-lumi-

if

and "

;"

for there

Atmau

could live and breathe

that substance which

capacity to dischai'^c

tlie

to infuse activity

no activity where the

down

i.e., it is

its

for

the

oist

of this j)ortion

whose use the

combiued

activitv.

is

ai^orei^ation of

Siiuilarlv

it

is

WITH

the eye of the eye.

eei\e foiin

Atman

is

The eapaeity

Sic.

of the eye to ptM-

found only where the intelli<;enee of the

directs

Therefoiv

it.

the eye of the eye.

is

it

After this expression in the text,

ing-

expression

tlie

undeistood the liriiltinmi as ahove defined,

the ear of the ear,

must he

vte..'

snjiplied

know

become immortal

result 'they

is

(It is

sensory organs with

by

\\\e

i^iven
for,

up the

false

Sec.

away,

'

AtiiKdi.

Asnidllohit''

always of

talk

is

The

drift is

'

'

my

only by knowled,i,'e

Noving

(jiveii

tip

(ill

is

the

is

U)rn subject

/^)Y//t?>irt?i

hinhest

Pretyd'

means
son,'

&.v.. is

'

'

'

liav-

defined as
*

the

having;

Atmnn;

intelligence,

un'nu>i

the

the ear and other

up the notion that the

;Liive
'

only by wisdom

it is

is

notion that the ear.

impossible for one to

t\u'

it

Athnachy<i nwnwi^

ifcc'

as

anxious to

and thus rotates) means

without the aid of the

is

for

confoiuiriino-

Atniau

the ear of thecal',

i.e.,

the enunciation of the

Atinan that man

to these conditions, dies

leaint that the

is
;"

attained and

one can attain emancii)ation.

sensory ortjans

hav-

Another reason why the

wiiat he asked about.

expression should be su])plied

that iuunortality

'

by the reader,

as th<^ r|Uestionei- slioiiUl he sujiposed to he

ini;-

43

SHI sankaha's c'om.mentaky.

it

is

ear.

having- turned

from this world, where the

my wife,' my kith and

'

havinir renounced all desires.'

kin.'

Become

44

KENOPANISHAD.

iinniortal

means

'

'

enjoy ininumity from death.'

Tlie

Srutis also say " Not by deeds, not by offspring', not

liy

wealth, but by renunciation did some attain immortality "

" The senses were

nal objects

made

desire of immortality"

When all desires

Brahman" &c.

"

they attain the

forth, here

to perceive only exter-

" Havin^ turned his senses inwards for

;"

Atimuchya

that the word

are driven

Or, seeinji

necessarily im])lies

'

renun-

ciation of all desires,' the expression ^ Asmallolcat in^etya"

may

be interpreted as

'

having

left this

?J%cT^f^ X.^^T^^^^ (TT^fecTT^T

^ W^^

^^i"

'^

^^cT^T=^^n^>

The eye does not oo

We

tliere,

We

do not know That.

struct one about

alx)ve the

prece])tors

Com.
of the

It.

unknown.

who

the Brhrtutn

sj)oken

nor mind.

from the known and

have lieard

it

so

stated by

for

it is

(3).

the

tliat

the Atnian of

Brakmau

<>;o

ijjo

there.

is

the ear

eye cannot

all. tlie

not iK>ssible to

Similarly speech does not

it,

II

S})eeclu

tauolit us that,

For the reason

ear, i.e.,

do not know liow to in-

It is distinct

We

'?n^f^^T^fvq-

II

nor

mortal body.'

to one's

When

i^o

own

self.

a word

by the montli enlightens the object denoted

then the word

is

said to

i;()

to that object.

to

In'

Hut the

Atnmn of that
fire

word

orpni that utters

iuid oftlie

So the word does not

Brahman.

45

SHI SANKAKA'S CO.MMEN'IAUY,

WITH

the-

it is

Just as

there.

i;o

that burns and enlightens things doen not either

enlighten or l)urn

itself,

mind, which

so the

wills

and

determines in respect of external objects, cannot will

or determine in res})ect of
also the

We

and the mind.

man, because
these

man

is

Brahman.

do

thing

because

like, so as to

denoting

is

cognised by the senses-

is

know the Brah-

not, therefore,

allow us to enlighten the disciple

Whatever can

it is

possilile to

ciple believe in the

lie

not

'

etc.

The

instruction.

It,

j)or-

Xavidniah'' (we do not

know) shows the necessity of putiiug

forth

tion in the matter of giving instruct ini

respect of the

class,

to n>ake the dis-

possil)l('

Brahman by

tion of the text beginning with

in

by

and modes of activity

has no attributes of
it is

])erceived

explain to others by epithets

attributes

its class, its

Brahman

therefore, follows that

it,

AimKin

and we do not, therefore, know what the Brah-

the senses,

ing

its

cannot be an object of perception to

it

about the Brahman.

but the

its self,

Brahman.

great exer-

and iniderstand-

Cbnsideiing that

the previous jjortion of the text leads to the conclusion

that

the

it is

imi)Ossible

Atman, the

by any means to instruct one about

following exceptional

mode

is

pointed

KKNOPAMSHAI).

46

Indeed

out.

true tlmt one cannot be ])ersuaded to

it is

believe in the Brahiivin by the evidence of the senses

and other modes of proof;

Init it is

possible to

believe by the aid of A(j((i>ias (Scriptures).

make

liim

Therefore

the preceptor recites Af/fiinas for the purpose of teacliini!,'

about

tliinii;

Brahinroi and says

the

'

known and

distinct fr,^m tlte

the unknown, etc'

"

'the j)resent theme;'

7Vi.'

defined to

lie

the ear of the

knowledi;e

can be known

somewliere. to

somethin;^-

beyond

that which has been

etc.,

is

distinct';

ani beyond their

certainly distinct from

means 'whatever

'The known,'

object of special

some-

It

somethiui;-

i.e..
(^ar,

That

(ear. eye, etc..) reach.

the known.

.-ly^ycff.'

is

'

;'

and as

all

the

is

such objects

some extent and by some

one and so foith, the whole (manifested universe^)

meant bv

the teiin

Brahma

is

)i

'

Hie

known

distinct from this,

;'

the drift

l^ut lest the

is

that the

is.

Bra I nan
j

should be confounded with the unknown, the text siys

'

It is

beyond the Unknown.'

to

thin<i' op]>os(nl

known

the

(avidya) the seed of

illusion
literally

means

tive sense of

known

'

'

"

but

;'

all
is

hence,

tiling"

'

Adhi

here used in the deriva;"

for, it is

placed aboNc another

from that other.

's .nie-

unmanil'i-sted

manifestation.

somethino- different from

that one

thin^' distinct

aliove

Aviditat^ means

is

well

some-

WITH
Wliatever

known

is

iuul, therefore,
it is

is

Brahman

said that

dear that

is

said to

is

in effect said that

taken.
cause.

l)e

distinct

henefit.

the Brah'rnan

is

Thus, hy saying- that

Known and

not

from

is

the L'nknown and

distinct

thus distaken, the

the disciple to know anythin;^ distinct fiom

Self (Abiian)

checked.

is

For,

other than one's

Atman

Known and

Tuknown

tliat

for a

with any

for,

he ahandoned or to he

he

to

fit

distinct

BrahtnaQi

t]\i'

it

when

one seeks

that

etitect

Therefore there can he nothing'

])rovin^' its fitness to

ilesire of

Known,

from the Unknown

the knower, which the knower could seek

fioni hotli the

of misery

full

Therefore when

distinct from the

is

to j)roduc<^ an

It is

mortal and

not to he ahandoned. Similarly,

it is

the Braltiitau
it

is little,

he ahandoned.

to

fit

47

SANKAKA's COMMf:NTAKY.

SKI

the

the Atrttan

"This AtnKin
touched hy

is

sin."'

is

the

Brahiuau
"This

is

that

clear

]>urj)ort

is

of the

The Sndis

Hraliiuan.

" this Atnuin

;"

the

" This .4f7/<^fH

Brahman f

it

none

can he distinct from lx)th the

is

text

also say

who

is

is
:

un-

known and the iniknown

within all;"

etc.

The

preceptor next says how this meanin<; of the text, that

tlie

Atman

of

all.

marked hy no

hutes, liri^ht

and

traditionally

handed down from

intelligent,

is

distinouishin*; attri-

the

Brahmaiu

jirecejjtor

has been

to discii)le.

48

KENOPAXISHAI).

And Brahman can

be

known only by

instruction from

preceptors and not by logical disquisitions, nor by expositions, intellioence, orent learning,
fices, etc.

who

We

sacii-

have heard this saying of the preceptors

Brahman.

clearly taught us the

Wliat

penance or

speech

does

lightens speech,

know

not

enlighten,

what

but

that alone to be the

en-

Brahman,

not this which (people) here worshij).

Com.

When by the

text

'*

It is

(4).

something distinct

from both the known and the unknown,

" the preceptor

Atman is Brahman, the disciple

Atman could be Brahman. The Atknown, being entitled to perform Karma

conveyed that the

doubted how the

inan, as

is

well

and worship

(of the gods)

and re-births seeks

and being subject

to births

to attain Brahrtia or other Devas, or

heaven, by means of Karvia or worship.

somebody other than the Atnum, such

Therefore^

as Vishnu,

vara, hulra or Prana, entitled to be worshii)ped,

well be
it is

Brahman

but the Atman, can never be

contrary to poi)ular belief.

tend that

tiie

Atman

is

'

distinct

7s-

may
;

for

Just as logicians con-

from Isvara, so

votaries of Karma worshi]) Devas, other than the

tiie

Atman,

WITH
saying

SHI SAN'KAHA'S

Propitiate this

'

Deva by

pitiate tiiat

reasonable that what

v^

Brahman and

The

mind

Do

'
:

sacrifice

'

and

Therefore

'

known and

it

Pro-

is

only

entitled to worshi}

tlie worsliii)i)er is

other than that.

doubt running in the dis-

prece])tor inferred this

ciple's

said

Deva by

sacrifice.
is

that

49

COMMENTARY.

either from his looks or from his words

not doubt thus.

Vak

intelligence itself?

Yat means

'

'

that

and

which

is

the organ presided over by

is

Aijni (Fire) occui)yingeiglit localities in the lx)dy, such

as the root of the tongue, &c.

The

letters are

intend-

ed to express the meaning to be conveyed and are

ject to laws as to their

which

number and

produced by them

is

is

Vak

called

sul)-

The

order.

woixi

(speech.)

The

Sriiti says "

The

produced

the use of letters, divided into sparsa, an-

liy

tastha and

nakma

letter

is

all

many
false-

hood are

its

is

being-

and truth and

Tlie Uik, Yajur, Santia

Tiian

which

liecomes diverse and assumes

fornis."

in words

speech,

modifications.

By such

speech, enclosed

and conditioned by the organ of speech, Brahnot illumined or explained.

'

Yena,^ *by the

Brahman.^ Brahman by its brightness illumines speech,

and

its

organ.

(Brahman)
snys

'

is

It

has

been said here that. That

the speech of speech.

Brahma)!

is

within

The Vajasaneyaka

the s])eech

and directs
4

it.

50

k?:nopamshai).

Having
letters

said

and

'

man is tlie same as that in tlie

some Brahmin knows it,' the l'])ani-

Speech in

tliat

shad, in answer to a question

hy which one speaks in dreams.

is si)eecli,

power of speech

er's

is

and

eternal,

same essence as Intelligence.

the speaker knows no decay.

says " Tlat

anticipated,

is

"

The

s]eak-

hy natme of the

The power

of s])ceel! of

So says the Sruti.

Know

be the Brahman, unsurj)assable, known

Bhwma. Brahman, because it is big, all-pervading;
know this through its conditions of speech, etc. The
this AtTtian to

as

following expressions 'speech of speech,'

eye,' 'ear of the ear,'
'

knower,'

ledge and

'

'mind of the mind,'

controller,'

governor,'

*doer,' 'enjoyer,'

Brahman is know-

Brahman, devoid

of attributes, highest of

unchangeable. Disregarding these, kuow

all,

itself to

be the unconditioned i^jWtmau.

Brahman

meaning.

such as Isvara, which

is

l^een said

aid

what

'

know That

i\\i.^Atiiian

This

is

the

not what people here worshi]),

is

to

Atman, and wliich is

this.
Though it had

not the

conditioned and referred to as

lay

'

are used inpoj)ular language of the

bliss,' etc.,

uns])eakable

'

eye of the

'

lie

'

'

Brahman,^

still it is

again

" and not this, etc.," thus repeating the idea that
is

not

Atman

is

down a Niyanui

not

Brahman.

This

(a rule restricting the

is

either to

choice to a

WITH

SHI SANKARA's

when

stated alternative

several

COMMENTARY.
others are

51

(])Ossible) or

Pdi-isaiMiyaiui (exclusion).

for

What one

think with the mind, but by

cannot

which they say the mind

is

made

to think,

alone to be the Brahnian. not this which

know That

(}teoj)le)

worshi]).

Com.

(5)

Mdtiah,^ 'mind.'

'

here, both

mind and

connected with

all

thinks.'

Maunh*

'

'

The mindis

the sensory organs, because

external objects.

all

By the wonl

intelligence are meant.

means 'that by which one

includes

here

Mdiuih^
etjually

its

sphere

Th^^ Srnti says: 'Desire,

volition, deliberati(m, faith, Me<iii<>ence, boldness, timi<lity,

shame,

modes

intelli;ence, fear, all these are inind.'

of activity of tlie

mind, none

wills or

enlightens the mind,

mind, that

is

mind

By that

intellij2;ence

ca})acity of the

which

because as enliohtener of the

the mind's controller, the Atmaii

in the interior of everything,

The

are desire, etc.

determines that

mind

beinjjj

the mind cannot ^o there.

to think exists, because

enliohtened by the intelligence shinins> within, and

ly

that, that the

mind

The

is

cajiable of activity.

it

is

it is

Those who

o2

KENOPAMSHAI).

know the Brahman

say that the

the Brahman. Therefore know

which

'

Nedam,

pervaded by

has already been explained in

etc.,'

the commentary on the

cf^ ^m

What

c^ T^ik

last verse.

^t ^^^^m^

Brahman

'

'-^

II

cannot be seen by the eye.

the eyes are able to see, That alone

Com.

iis

be the Brahmxtn

the Atrnan, the interior intellioence of the

is

mind.

mind

tliat to

II

bnt by which

know thon

to

lie

not this which (people) here worship.

See'

means

'

perceive as an

the
(6)

By the

o1)ject.'

light of the Atm,an, connected with the activities of the

mind,

man

perceives the activity of the eye. vaiyinj;

with the activity of the mind.

?rE^'t^^

ST

cT^^ sT^ c^

What cannot

^JTUtfrT

T>R

^^ ^^iT^?|<TH

M 2lte5^Hcr

GoTYi.

II

be hea rd with the ear, bnt by

the ears are able to hear.

the Brah^nan

II

That alone know thon

not this which

'What cannot be

(])eo])le)

v\

Inch

ti)

be

here worshi]).(7)

lieard with the ear'

iiu'ans

'which the world does not perceive as an object with the

oroan of
in

hearinjTj,

Akax and

presided o\y^Y hy Diifdevata.

]>r()(hu'e(l

coniKM-ted with tlie activity of the mind.'

WITH

By which
that

it is

COMMENTARY.

SKI SANKAHA'S

the ears are able to hear,'

well

it is

known

perceived as an object by the intelligence

The

the AtiiKtn.

What none
which breath

breathes
is

with

the

II

==

II

breath,

in-breathed, That alone

be the Brah'inan

not

which

this

but

by

know thou

('])eo])le)

here

woiship.

Com.

of"

been already explained.

rest has

cTf^ sT^ c^ f^VS "^t ^ft^rg^TfTcT

to

53

(8)
'

What none

breathes w

itii

the breath' means

'what none j)erceives, like odour, with the earthly breath

fillin<i,

of the

the

nostrils

mind and

and connected with the

life.'

'

But by which,

etc.,'

activity

means

the enlinhtenino intellip^ence of the Atnuin, breath

made

to

etc,' has

move towards

its objects.'

first

is

All the rest Hadeva,^

already been explained.

Here ends the

by

]tart.

Kcnopani^hob,

SECOND

PART.

"cT

If
little

thou thinkest

the

also the

'

know

fit

tainly

to be

am

ir

kno^^^l, as

think that

to be ascertained.! 9)

is \\\i^

Atman.i.e., the Brahman

abandoned or acquired, mifyht think

the

Brahman,

know myself

etc.

(Brahman)

Then,

is

well' desirable ?

(Brahman)

well.'

If

is

Certainly

cer-

disci])le

not an accurate conviction

But an accurate conviction

'I

well,' says for

the puipose of dispelling' that notion of the

Yadi,

certainly but

is

Therefore

is still

II

Th*^ ])reeeptor, fearing that, the disciple per-

suaded to believe that he

not

it

f^f^cTH

Brcihman thou hast

foiin of the

form in the Devas.

what thou thinkest known

Com.

well'

it

is

not of the form

'

know

desirable'

know

what should be known becomes

an object of sense-] >erce] >tion then

it is

possible to

know

Wini
it

well, just

a.s

an

cannot

Vedanta
the

is

But the essence of

fire.

The

be so consumed.

itself

knower

substance can be con-

inflaiiiiiiahle

sumed by the consumingdrift of all

55

SHI SANKARA'S rOMMp:XTAHY.

is

that the Self

Brahman.

fire

well-ascertained

(Atman)

of every

The same has been here ex-

plained in the form of question and answer by the text

'

the ear of the ear, etc'

It is

The same has been

more clearly determined by the text

"

What

still

is

not

The traditional theory of

who know the Brahiiian has also been declared by

enlijuhtened by speech, etc."

those

the text

"'

It is

somethin>;

known and the unknown."

conclude by saying; "

It

different

from both the

This Ui)anishad

unknown

is

to

will

also

those

who

know, and known to those who do not know."

It is,

tlierefore,certainly pro])er that the notion of the discii)le,

'

Brahman

know

well

should be dispelled.

'

evident that the knower ciinnot be

er, just as fire

no knower

man

cannot be consumed by

otlier tlian i\w

Brahman,

"There

is

'

is

fire.

whom

There

is

the Brah-

himself.

By

no knower other than that," the

existence of another knower

fore,

to

can be a knowable, distinct from

the Sruti

It

known by the know-

know Brahman

is

denied.

well' is

well did the ]rece]tor say

'

an

The

belief, there-

illusion.

Vadi. etc'

Therefore

''Yadr

means

56
^

if

KENOPANISHAD.
perchance.' ''Suved(C

means

'

know Brahman

well.'

Because some one whose sins have been pureed and

who
is

is

really intelligent

may

properly understand what

tauoht and others not, the

doubt

8uch

Yadi, etc'

'

When

to occur.

and the

self,'

lord of the

is

begins with

cases have also been found

he was informed

is seen in the eye, this

mortal, fearless

i)rece])tor

the

'

This purusha

Atman

this is the

who
im-

Virochana, the son of Prajapati

Asaras,

thouoh

intellipjent.

mis-

interpreted this instruction, on account of his natural

defects

and understood that the body was the AtTnan.

Similarly, Indra, the lord of the Devas, not beinc able to

com})rehend the Brahman, at the

second and third

first,

instructions, did, at the fourth, his natural faults having-

been removed, com])rehend the very

was

first

taught.

It

Brahman

lie

from the same

that, of disciples receiving instruction

preceptor,

that

has been found in the world also,

some understand him

interpret his teaching,

j)roperly,

some interpret

it

some mis-

into the exact

contrary of the teacher's view and some do not under-

stand

it

at all.

What more need we

ledge of the Atm,an which

senses.

On

is

say of the know-

beyond the reach of the

this jKunt, all logicians, with their theories

of Sat and Asitt, are in conflict.

The doubt,

therefoie,

WITH
<x|)ressed in
<;e})tor

SHI

SANKAKA'S COMMENTARY.

Yadi mnanyase,^ etc,

'

begins his discourse

is

57

which the pie-

witli

certainly a))proi)riate, con-

sidering that the discijiles, in spite of

tlie

that the Brahnian

haw

stood him.
*

knowest'

DiihariC means

'

that

said

it is

'

little'

Brahnuin

name and

as the Sritti says,

foiin,

<^ither of

be said to be

one or

its

'

and

all

of

Hence

intelligence.

Brahman

By

nature,

is

eteraal.

Thus

it

may

be said

defined,

is its

rupaor

Brahman by which
form.

We

them

to<;ether.

like

is

;'

'

it is

Brahman

existence,

it is

thus answer

or

etc.,

under any

cannot be the quality

it

the

ear, etc, or of

Brahniano rdpam,'' Brahman

ledge and bliss

*

its

Siuiilarly,

the sensory organs,

mind.

many,

by condi-

cannot be the quality of the earth,

modifications.
<if

Quite so

But

denied.

is

by which a thino

may

Intellijijence

without sound, touch, form, des-

it is

the jieculiar attribute of

defined,

Means

oi Brahman'

j)ro<hiced

truction; likewise, tasteless, odourless,

that, as that

misunder-

forms, jjreat and

form, but none in reality.

with sound, etc, foruj

instruction

Vettha

little

many

daharain, etc'

indeed, are the forms of

tions of

inij^ht

thou knowest surely

i.e.,

unknowable,

Has Brahinan then

form.
little,

'

is

said
is

"

is

the

defined by

Brahman is know-

dense with knowledge'

knowledge and

infinity

'

thus

58

KENOPANISHAD.
form of

the

Brahman

'

knowledoe,

etc.,'

of mind, body

defined by

is

only with reference to

and

Truly so

has been defined.

but even there, the Brahinan

tlie

because of

senses,

words

tlie

limitations

apparent

its

adaptations to the exapansion, contraction, extinction,

etc.,

and not on account of

of tlie body, etc.,

essence.

According- to

its

essence

it

unknown

to those

who know, and known

The

ex})ression

to those

Yadasya

'

when thou knowest

it,

when thou knowest

it

think.

little

P^ven the form of

is little,

because

gist

that the

Brahman

is

it is

Brahman
limited

limited

liy

as

it

Devas

so,

think that you

quiry.'

haw

so^

The

by no conditions or

known

yet to

Not

exists in the

condition.

attributes, ])assive, infinite, one without a second,

as Bha'nia, eternal, cannot be

it.

man, but also

as conditioned in the

Devas

who

Brahman.

of the form of

as conditioned in

it is

bo^aJirtiana

rupami' shoidd be read alonsj with w hat precedes

only dost thou know

own

be concluded

will

Upanishad that

in the subsecjuent pcn-tion of this

do not know.

its

well.

known

This beino-

know Brahman by en-

^Atha nu,'^ therefore.' ^Mimamsyamj' 'worthy of

en(piiry.'

Thus addressed by the

sat in solitu<le all

preceptor, the disci] )le

composed, discussed within himself

the meaning of the At/ama as pointed out by his (Juru

WITH

reasoning',,

liis

^^

l^trT

^T

He

do not know.

what

is

know

=^

^^fcT

well

'

l>y

=^

II

'<o

II

know too

who knows

of us

meant

%^frT

ST

^t ^?(T|^ cf5T ^I

do not think

and ex-

now know Brahman"

1 tliink 1

JTTt

as also

59'

in himself, apijroached the preceptor

it

claimed "

by

eonclusioii

(preceptoi), arrived at a
realised

COMMKNTAKY.

SKI sankaka's

that

not

Com. On
is

V)eino

the Brahruan not

know

word

Hrahiiiau well

If

how,

the

known by thee?"
'1

know

If

means

too'
'

think

dost thou think

is

not

ledge being

down

left

Then
know

do not

know not

thou dost not think thou know-

knowest,

also ?

then

thou knowest not well? To say

known

well by the

a contradiction, the eases of

to lay

how then dost thou think thou knowest

that a thing
it is

'I
I

cpiestion-

do not know,

not contradictory:

etc. ?'

Thus

again thou thinkest thou certainly

how

do

says

disciple

know lirahinan well." "

" Not that

ioo in

is it

too.'

est w^ell,

asked

do not think

ed, the disciple says

too;" the

(1<J)

not know.'

" Listen.

knows that

that,

know too

not that

man who knows

doubt and

out of consideration.

Nor

a restrictive rule that the

false
is it

know-

possible

knowledge of

^0

KENOPANISHAD.

Brahman
known

should be doubtful

that under any

knowledge works oivat

to be shaken in
disciple

his

From

had ex})lained to him,

the

own

strength of his

Qoudly

exclaimed,

thus stated.

He

rectly understands

what

man).

T\w words he

know.

sion 'that

know
is

too.'

i.e.,

the

and

of

have

said,

knows That (Brah-

What was

'

not that

do not

defined by the expres-

disci})le

discussed and decided

;

and

in order to

wliether the ])receptor"s views agreed with his

to

which

counteract any false conclusion,

may ha\e
'
:

arrived at. he expressed the

not that

do not know

confident exclamation of the disciple

etc.,' is

his

something other than both the known

different words

The

from

How lie exclaimed is

my co-disciple, who cor-

from inference and from expeiience

|)ersons

is

disciple

firmness

referred to are

and the unknown', the

see

the

ex})erience,

showing

of us,'

that the Self

i.e.,

known and the unknown,

knowledge of the Brahman.

"

the tradition which

of the doctrine and

reasonableness

the

well

is

conviction by the prece])tor the

somethinti other than both the

from

It

Thouiih thus attempted

evil.

was not shaken.

his master

or false.

eircunistances. doubtful or false

accordingly appro])riate.

'

own
dull

same

know

He

in

too.'

of us,

WITH

^mwf

to those

^m ^ %t

him

to

to

whom

not to

it

Ql

sankaka\s commextaky.

cT^ Tct ^<^

Known

It is

he knows

known

SKI

b:

whom
is

it

is

it

known.

Unknown
(It

is)

to those

who do

the cononrrin^ views

of the

who know, and Known

not know.

Com.

(11)

Turnin; from

preceptor and

tlie disciple,

the Sruti speaking for

itself

conveys in this text the view abont whicii there

disafjjreenient.

the

The

Brahmaii

Bralmian
Bnt

he,

pnr}K)rt

whose

half of

To

emj)hatically.

certainly (a thinij)

not see well,

i.e.,

sensory oro;ans,

well known..

Brahman
those

only states

the text

those

the

that

is

no

that the

is

is

is

knower of

is

knows not the Brahman.

distinct conclusions of the wise

is

to the

conviction

firm

whose conviction

latter

that

is

unknowable, the Brahraan

is

known by him. certainly

The

;.

Un-

two

and ionorant man more

who know

unknown

well, the

Brahman

but to those

who do

who confound the Atrnan with the

the mind and the conditioned intelli-

gence l^Biiddhi],

Brahman

but not to those who

the case of these,

tlie

is

thought

'

known,,

certainly not

are extremely

itjjnorant

Brahnuin

is

for, in

known by

KENOPAMSHAI).

62

us' never arises.

In

case of those

tlie

Atriian in the conditioned organs

the

intellioence,

quite

is

between

false

notion

because

])OSsil)le,

Brahman and

know

'I

tlie}'

show

discriminate

these conditions and because

such knowledoe of

tliat

known

the latter half

'

to tliem.

Brahman

tlie

fallacious that the latter half of the text

Or,

mind and

Brahman'

cannot

"the conditions of intelli<^ent'e, etc.. are

It is to

wlio find the

sense,

of"

is

may

Avijnatani. etc'

strued as furnishino- a reason for the view

is

introduced.

be con-

propounded

in the former.

^^^^^^

jncT^Tv:rf^T^

(The BrahTnan)
:a8

is

ff

known

f%^^

when

well,

it

is

known

the witness of e\ery state of consciousness; for (by

such

knowledoe) one attains inunortality.

Jie attains streni^tii

Com.
those
will

It

has been settled that

who know.

If

then come to

By

his Self

and by knowledye. inunortality. (12j

Brahman

this,

it

be not

that there

is

unknown

known
is

to

at all, it

no difference

between the worldly-minded and those who know the

Brahman. To
know is also a

say that

It is

contradiction.

unknown

How

to those

who

then could that

WITH sm kankaha's commkntaky.

Brahman
text,

be well-known

This

Pratibodfuividitam

'

is

meant

mental

explained in this

is

means

'

'

By

of every state of consciousness.'

known

knows and

in iesi)ect

the word

That by which

peicei)tion.'

of consciousness are jierceived like objects

Ife

G3

'

Atman.

sees all states of consciousness, being

nature nothini;- but intelligence and

is

'

all states

the

is

bodha

by

indicated by

these states of consciousness, as blended with every one

There

of them.

Atman

could

man

is

known

ness,

then

is

])e

no other way by which the inner

it is

known

states of consciousness,

gence in

its

Therefore when the Brah-

known.

as the witness of all states of conscious-

Being the witness of

well.
it

will

be clear that

unconditioned, and one in

ciiuse there is

no difference

in

its

ditions]

is

drift of

that the

be described

Another Sruti says

hearer of the

things,

l3e-

mountain cave,

the })assage from the Af/anuis [tra-

Brahman

known and the unknown.

will

all

essence, just as in

the essence of the Ahis, in a vessel or

The

intelli-

essence, subject to neither birth nor death,

+ternal, |)vue,

etc.

it is

all

ear,

at
'*

the

He

is

other than both the

It is this j^ure

close
is

of

the

Atman

that

UpanisJtad.

the seer of the eye, the

the thinker of thought, and the

knower of knowledge." But some explain the

ex])vession

KENOPAMSHAD.

64
^

Pratibodhaviditam/ iw

by

its

text

t])^^

attribute

defining

'known

as ineaiiiiio-

on

knowledge,'

of

the

Brahman is tlie autlior of the act of knowand that Brahman as such autlior is known by its

view that
ing

wind

activity in knowing,' just as the

which

known

is

sliakes the branches of the trees.

the Atnian

is

an unintelligent

power to know and not intelligence

and

])roduced

ness

is

produced, then the Atinan

but when

it

is

having the
Conscious-

itself.

When

destroyed.

is

is

In this view

substance

ness

is

as that

conscious-

associated with

it ;

destroyed, the At7)ian, dissociated from

mere

consciousness, becomes a

Such being the

case,

objection that the

it is

Atnum

luiintelligent substance.

not possible to get over

the-

rendered changeable in

is

its

nature. com])Osed of parts, transient, impure, etc. Again

according to the followers of

Kanada

consciousness

said to be produced by the combination of the

and the mind and to adliere to

the Atnian
is

not

possesses the

subject to

Brahman

is

])i)t

made

bliss,

etc.,'

would

simply

red.

becomes

Even on

this

reduced to an unintelligent sub-

stance and therefore, the Sridis

and

It

Therefore,

knowledge but

attribute of

modifications.

substance just like

theory the

Atnian.

i\\^

is

Atnian

bje

set

^Brahman

is

at naught.

knowledge

Moreover

WITH
the

Abmin

and,

SHI SANKAKA'S

ha\in^'

no parts

COMMENTARY.

and being omnipresent

therefore, ever connected (with the

impossibility of laying

of recollection

is

down

65

mind), the

a law regulating the origin

an insurmountable objection.

Again that the Atrnan can be connected with any

thing

is
'

logic.

else;

'

itself

repugnant to the Srutis, Smritis and

The At7aan

is

not conriectetl with anything

The Atnuin unconnected with anything supjiorts

so say both the S)'uti

e\erything;

According

to logic, too, a

and the SviHti.

thing having attributes

be connected with another

having attributes and

To

with one dissimilar in class.

may
not

say, therefore, that a

thing having no attribute, undifferentiated and having

notliing in
anotlier

common

with anything

unequal in class

is

Atman

is,

meaning that the

light, eternal

it

to be.

itself.

only

if

states of consciousness,

iwitaiti'

is

just

what we

Some, however, explain that the

drift of this portion of tlie text is that th*^

knowable by

at,

Hence the meaning of the expres-

Fratibodhaviditaiii

explained

Therefore, the

and undecaying, can beamved

and not otherwise.

'

condiines with

by nature, knowledge and

the Atinan be the witness of all

sion

else,

illogical.

There the Atnuia

is

Atman

is

thought of as

conditioned and people talk of knowing the

5

Atman by

KENOPANISHAD.

"66

the

ed

were, the uiieoiiditioii-

Atni((,ii, distin>uisliiiii;- as it

Atnum

from the Atnidii conditioned by intelligence,

Thus

<^tc.

it

has lieen

sai

" lie sees the

men

the Atnian" and "() Best of

by the Atmari,

thyself."

ditioned Atnian,

known

It

one,

beinjij

know the

not capable of

is

either by itself or by others.

it

knowin<>- principle

just as

quire another liyht.

one

lii>ht

So here.

On

cannot

the theory of

Buddha that the Abnan

knowledj^e

becomes momentary and no Atwtnt

ledge

is

possible.

of the

indestructible.
f^ternal,

the

])()ssibly re-

followers of

knower

beinjij

itself

Beini>-

cannot stand in need of another

knowin<; princi]le,
;

At)n,<(n

that the uncon-

clear

is

Atniau by

known

It is well

knower knows no
Ajiain

the

omniinvsent and

is

known by

as its

that the know-

destruction,

Srti.t'is

tlie

itself,

'

Him

all-])er\a(hn<;-,'

heinii;

who

"I'his

is

is

lie,

^reat, unborn, Atrnan, undecayino, deathless, immortal

and

fearless,'

would be

etc.,

however, construe the word

*

causeless

])erce]>tion'

as

knowledge of the moment.'

it
is

has or has not

oft<'n

a cause,

repeated,

it

is

at

to

mean

who

slee]>s.

means

one

(We

whether
still

'

Pratihodha^

of
"

Some,

naught.

Pratihodlui

that

word

Others yet say that the

*

set
'

it

answer) whether
occurs

PratibmUut,

once or
itself

or

WITH
knowledi'e
as the

itself.

witness

The
of

drift is tliat

The

])ation.

of

i.e., bein<i'

centred in one's

self, i.e.,

knowled;;e that the Atnimii

is

the

The

Atnum,

causeless; thus the mortality of the AttiKdi consists

is

in

the mistaken belief of no

rance.

How

iinmortality
ex[)lained

means
'

fact of
itself.

consistinj;' in \t*^h^if

^4f//(i/</?,

ini-

enianci-

the reason for inunortal-

Athytit ))ecomin^- souiethin;;' other than

immortality of the

well-

the witness

is

liniuortality carniot possibly be the

ity.

known
is

one attains

knowle(l<;e,

states of consciousness

all

the BrnhiiKdi

of consciousness

states

all

known, because by such

inortality,

67

SHI SANKAH.VS COM.ME.NTAUY.

attains

'

;'

l)v

it

may

Atitutit''

induced bv

i<;no-

be asked, does one attain

the knowledi^i^ of the AtiiKin as already

It is,

by
*

ai^ain.

therefore, said as follows

one's

Virydiit'

own

natine

means

;'

'

'
:

Abtmna

Viuddte"

'

means

strenth or capacity."

The

strength j^ained by wealth, letinue. iiuintrtts. me<licinal

and

herbs, devotion

because that

The

is

cannot overcome

other means.

by

tlie

knt)wled^e of the AtiiKin

Atriuin

alone and not by any

Because the strength produced

knowledge of the
that

nioi-tality,

produced by' things themselves mortal.

stren<;th gained iiy the

can be ac(juired

aid,

(/0(/a

Aiiiidii does

strenj>tli

])y

the

not require any other

alone can overcome

death.

And

68

KENOPAXISHAD.

'

because one ae(juires by bis

Atman

alone tbe strenotli

produced by tbe knowledoe of tbe Atman, tberefore

Tbe

Atnum.

Atman

If

by tbe

immortality

he attains

Atharvamt

kno\vled<;e

Upaniskad

"Tbis

says

cannot be attained by one devoid of strenotb.'*

one knows (Tbat) bere, tben

wise, seeing tbe

tliere is trutli.

be great

bere, tbere will

knows not (Tbat)

one Atrtutn in

all

If

It

one

Tbe

loss.

created tilings, baving

turned away from tbis world, become immortal.

Coin:

tbe

of

(13)

indeed, bard to suffer birtb, old age,

is,

deatb. sickness, etc., owing to ignorance, being one of

tbe crowd of living beings, sucb as Devas, men, beasts.

(j/i^etas), etc., full

fore if a

of tbe miseries

man, even

coin])etent,

in tbis

knows the

of

Samsara. Tbere-

world being autborised jnul

Atnum

defined,

as

manner already explained, tben tbere

tliere is in tbis birtb as

But

real existence.
(\oe not

great

for

truth

the
i.e..

a mortal, innnortality, usefulness,

if

one living here and authorised

know the Brahman, tben

misery

is

in

bim,

i. e.,

there

rotation

in

is

long and

S((insara

one cDiitinuous stream of biiths and deaths.

Therefore

'

WITH
the Braliniins

SRI SANKARA'S

COMMENTARY.

69

who know the advantages and the

dis-

advantaf;es as above pointed out, perceive in all things

in the iiniveise,

immoveable and moveable, the one

sence of the Atnutn,

flisoust

i.e.,

the Brah^aan, turn away with

from this world, the creature of ignorance con-

sisting in the false notion of 'I'

realised the

:At7)Uin in
itself

es-

for,

and

principle of unity,

all,

become innnoiial,

the Sruti says "

the
i.e.,

mine' and having

oneness
l>ecome

He who knows

Brahiiian becoines Brahiiian

itself."

Here ends the Second Part.

of

the

Brahman

that highest

l\cnopauiel)ab

THIRD PART.

The Brahnmn won a

that victory of the

They

victory

tlie

passafve

that

know,' some fools

may

is

ours alone.'
Corn.

is,

of a

hare,

is

is

all

introduced

Det'dfi,

to

that whatever

ai<>iie

beiny;

may

is

not cannot

for.

unknown, does not

not

fall

all in

Lord over

into that error

the subsecjuent

folly of tliinkin<' that

controller of

known

therefore, non-existent, as the horns

and Brahman,

clearly show the

who

is,

In order that they

this ])arable

to

not

'It is

can be known by proofs, and whatever

be so known and

exist.

is

(14)

From

who

those

in

attained ftlory.

ours and this <;lory

tlie

'

tlioufijht

Devas and

Aictoiy for the

Brahman tlie Devas

that

])assa!:;es

lira/niKdi

every way, Deva, even sujxM-ior

lords,

not easily known, the

WITH
cause of

the

siu sankaha's

victory of the JJevafi

tlie

As ar(i8 does

not exist.

was, indeed,

l)v

71

and of the defeat of

rehited) for euk)ois-

)r (it is

Brahman.

uv^ the knowU'd^e of

tliat it

commextaky.

How

showin*^

J{y

the knowh^l^e of the lirahvuin

that Fire, etc., att'iiiied |)re-eniinenceanion;' the Devas

and Indva

how

more than the

sjxH'ially

difficult it

Devas knew the Bvahiaau only with consi-

deralile difficulty.

to follow

is

shows

and even ludva,

Fire, etc, with all their ;reat powers,

lord of the

it

know Brahntan, because even

to

is

Or,

rest.

It

^nay be that the whole Upanisfuni

down an

intended to lay

know the Brahman)

or the story

injunction (to

may have been

in-

tended to show the fallacious nature of the notion of

doer, etc., found in

all livino- bein;s.

with the knowledge of the

tlie

notion of the l)ev((s that

The Brahman aheady

benefit of the

y>i9v<,s

defined

;/..,

by contrasting

Brahman

the

fallacious

it

like

the victory was theirs.

won

victory

Brahman

for

the

a battle

in

between the Devas and the A suras defeated the Asaras,

the enemies of the world and the violaters of the limitations injposed by the Lord

the victory to the

world.
etc.,

Devas

In this victory of

i'ov

and

fi^ave

the

benefit of

the preservation

i^r^/t/Hr/ji

of the

the Devas, Fire,

attained <,dory. and not knowini; that the

victory

KEXOPAMSHAD.

72
and glory

belontred to the Pao'araatman, seated in their

own Atman,

the witness of

perceptions, TiOrd of the

all

universe, omniscient, the dispenser of the fruits of

Karma, omnipotent, and

of the world, looked

upon the victory and the

achieved by themselves

the

Atman

their being Fire, Air,

ing from the victory

was

etc.

Indra and the

theirs

and

the At'inan within them.

that the

like, result-

neither

that

the victory nor the glory belonged to the

all

glory, as

enclosed within

the limitations of their own forms. Fire.

glory

all

desirous of securin<Tj the safety

over

TiOrd,

So they cheiislied

this

false notion.

<T^

r^irlT 'Ir^l ^

5[T^^

cT^

??T3TTiT(T

T%fq^

?T^m%
II

He knew

this notion of tlieirs

them. What that

Com.

(freat Spirit

tion of theirs.

Brahman
all

II

and ai)peared before

was they did not know. (15)

The Brakman evidently knew

or of the senses of

'^y,

this false

no-

being onmiscient and direct-

living beings

knew

of the false

idea of the Devas and in order that the Bevas might

not be disgraced like the Asuras by this false notion,

out of pity

fin-

them and intending

pelling their false notion,

to bless

api)eared

them by

before

them

disfor

WITH
tlieir benefit in

power
in^'

SKI SANKARA's

COMMENTARY.

a form assnniefl at will, in virtue of

a form nnprecedentedly

and capable of

Devas did not at

by the

know the Brahnian

this Ydhshirti,

is

its

and astonish-

f^loriouts

bein^- perceived

all

Who

before them.

73

The

senses.

that appeared

i.e.,

this venera-

ble (freat Spirit.

^^^J(H in

fqtrT

II

'1

^11

^\^^ v^^in f% ^nfftf^fi^

^^

<gt

nf^

II

They addressed the

out what this (ireat

Fire thus

Sjtirit is."

'*

()

He

Jataveda

said

'*

Find
(IG)

yes."

He ran to That. That said to him " who art thou ?"
He replied " I am A;/iil or I am Jataveda."
(17)
That

He

said

That
this.

'

i)laced

He

in thee so

to the Devas

all this,

named,

is

it.

and

Great Spirit

IFe

all

haste

Burn

but was not

immediately returned from thence

said
is."

with

lodged.'

(m the earth." Cl8)

a straw before him and said

a])pro}vche(l it

able to burn

this

"what power,

replied "I can burn even

'*

was not able to learn what

(19)

KEXOPAMSHAI).

,74

Com.

The Devas not knowing what

being afraid of

and

it,

(lesiions

was

little

what

well

liefore
*'

than omniscient.

less

now

this Grreat S[)irit

are the hri<vlitest of ns

and ran towards the

thou

? "

its

our \iew

"Be

all.*'

Seeing-

Spirit.

it,

so" said A(/ni

it

but o\erawed into

him

"

known

also as

self-complaisance at beino- so well

Jataveda"

ficant

ashes

is

in thee

for,

He

The word

even what

is

The brahman

replied

and

universe

all this

this earth."

all

earth

in the air

is

'"

" what

immoveables,
is

on

etc.,

illustratively

used

burnt by A<ini [Fire].

who was

" Burn but this straw in

vain-glorious,

and

thou art not able to burn

signi-

could reduce to

placed a straw before Aijni

said

if in

known by two names,

presence.

If

as

who ownest such well-known and

? "

names.

art

replied
;

Bralttnaa said to A(jni who had thus replied

power

who

Thus (juestioned by Brahman, Ar/ni

well

You

is.

him a])proach near,

presence, the Spirit asked

"I am Affni

was,

it

and wlio

tliein

J(tta,veda, learn

()

in

with a desire to ask questions of

silence in

know what

to

thus addressed A<pii wlio went

was,

tlint Spirit

thy vanity as the consumer of

all. "

Ar/ni approached the straw with

all

weening confidence but was not able

this, give

so

my
up

Thus addressed,

the

sj)ee<l

to burn

it.

of over-

So he.

WITH
JaUiveda,

and

SKI

sankaha's commkxtaky.

l)eiii^' uri}tl)U*

to

not

covered with shame

silence

?i^mrlT

cT?%

[\\\\\

*<x

II

Sj)irit

*"
I

am

is

that

is

That

''
:

He

"

''
:

said

said

]'ayii ov

That said " what power

replied

Vaya

That

ran to That.

l[e replied

sen f^^'^r^^TT^^'^fcT

said to

this (Ireat Spirit

He

and told the Dev((8

was

"

(T^^^rme^-

who

Mdtarlsva.
in thee

is

can hlow away

all

Vaya

()

" yes."
"

J^ani

}>laced

art

thou "

"

He

hefore

appioached

not able to blow

it.

He

there and told the Devas "

this (xreat Spirit

is.

"

(21)

so well

known

the universe and

""

all

(22)

straw

(20)

on the earth."

away. "

fVoni

II

The Devas then

what

'*

more, conccrniniH this Spirit.

al)le to learn

ifw-mfm^

it

it,

haliied in his resohition, retiunied in

the presence of the

He

hum

75

it

him and

w ith

all

said

'*

Blow

speed hut was

returned innnediately from

I

was not able to leani who

(23)

76

KENOPANISHAD.

Tliey next addressed

Com.
etc.

'

Tlie vest bears tlie

Vayu

passage.

means

'

to go 'or

Hsva^ because
*

[^Aii'] is

Adadiya7)i

'

it

'

Fa-i/if'tlius

same

nieanino- as in

named from

so

Vayu

to smell.'

know

'
:

is

also called

travels \_svayati^ in space

ineans

'

can take.

The

'

tlie last

root

tlie

tliis.

'

which

Mata-

[jinatart].

rest is explained

as in the i)revious i)assage.

^RTgm

^.flT^

Then they

cTT

said to

^fl^r^ T%JTcT^^iTTrr

Indrd

this (freat Spirit is."

That vanished from

He

He

'*
:

Maglunan

said " yes "

and

said to her "

Com.

of

learn

and ran

etc.,

has

them)

what

to That.

(24)
a

woman, Utna, very

is this (rreat Spirit ?"

Iiidra^ lord of the Devaa,

^)Owerfi]l of

II

golden hue. daughter of Himavat.

What

Atha,

"<%

his view.

beheld in that very spot

beautiful

II

already

been

He
(25)

explained.

Mwjhavan, (being the most

said yes,

and lan to That.

But That

vanished from his sight, when he was near the Br<ih-

7Mvn and did not even talk

to him, because

to crush altogether his j)ride at being Indra.

very spot where the Spirit showed

itself

it

wished
In the

and from wiiich

WITH

SKI

SANKAKA

.S

COMMKNTAKV.

vanished and near the place where ladra was at

it

tlie-

nioment the Bi'nhnn<m vanished, hulra stood diseussin;-

within himself what that Sjurit was, and did not

return like A(/ni and

Vayu.

Seeinj^; his

attachment

to that Spirit, knowIed<>e in the form of a

woman and

of

Uriui a})})eared before him.

ledge, fairest of the fair,

])riate in

may mean

beino- ever

'

Iitdra beheld know-

this ejuthet

the particular context

Himavatifit^

and

as

if

is

very

adonied

associated witli

this Spiiit that

showed

in yold.

the dau<;hter of HiinaUiya,^

the

T^ord (Sivc) the

omniscient, and havin<;- approached her, asked

is

a]])ro-

itself

'"
:

and vanished ?"

Here ends the Third

Pai-t,

Who

Kciiopaiu^ha^.
FOURTH PART.

f^%\^TJr

She

said " It

the victory of
learned that

Com.

Brahtiudt indeed.

is

From

Br<ikiti<in. "

particle

in the victory of the

'

H<i,

'

(26)

means

omnipotent

Vonr notion that the

that

is

was

it

From

false.

Iiidva did not

verily.'

(xlory

TiOrd (for the

Asnvds

5IT^T^ T^?!^^
These

much

modifies the

Et(ft

and the

victory

i;lorv

The

force of

'

only

is

that

of himself.

5I^c!T?Tm f^T^-Tir s^KiT^

A(/iii.

Jk'V'is

'

her words alone /n(/)v< h'arned

Br<ihm((n.

know

II

words only, he

her

were defeated only by BrdhitKin).

are yours

\\

II

ijloiy in

was Brdhinan.

it

The

predicate.

sTflfcT

Attain

Vayit

and

\\

/iidra

^.vs

II

thei(>fore

excel others, because they touched the lirtdtiudH

nearest.

They

Brdknidu.

it

was who

tiist

knew

the

Sjiirit to

he

("27)

WITH
Goni.

Because these Devds,

jq)[)roac*lied

and
in

seeing-

the

of

'

and

power, (juality

Because these J)ev8,

The

affluence.

either has no nieaninj;- or

certainly.'

Iiiili'd

and Indnv

That, they surpass the otiiers considerably

Iva

'

A<jni, Vayit

79

the BvdhiMin nearest by conversinfj with

uiattei- of

particle

commkntaky.

.sankara's

SKI

has the force

Aijiii,

Fcfif/Jt

and

apjtroached nearest the most desirable Bi'dhmau,

by such means as the conversation aforesaid, and because they were the

fiist

who

knew

the Bralmian^

they are foremost.

Therefore also does liidrn considerably

DevdS because he apjtroached Brahtimii

b.'cause he

Coia.

first

kn<w the

Because even

Sj>irit

At/iii

to be

and

excel other

nearest atid

Brdhiimn.

Voi/it.

(28)

knew Brnh-

nian from the words of Iiulva and lxcause Iiuira

heard of the Brahinaa from the words of
fore

does

liidvd

so

excel

the

other

Uma,
Devas.

approached Brnhiivin nearest because he was

knew the Brahinan.

first

there-

first

He
who

KKNOPAMSHAD.

80

Tims

is

That inculcatwl

flashed like liohtnino-

Brahman
Com.
is

the eye winketh.

as

Adesa

The

This

is

the illustration of the

is It ?

'

is

explained

That which

mean
'

'

We

The

the flash of liohtnino'.

The meaning

like.'

find

flashed.'

It

sayino-

To add

'

ning and vanished from their view

[bright] should be supplied after

The meaning then

ment

like a

dazzling

shows that

iti

is

'

it is

eye winks.
ing from

of

it.

The

is

flasli

an

As

What

"iiich

the meaning

if

or the

krita-

'

'

liohtnino-

like lioht-

word

Tejas'

'

'

that It shone

is it

suftix

to

'A means

else
?

lias

of the root.

'

The word

'.

This

is

winked

It

no

distinct

The

mo-

for a

The word

of lightning.

or

it

'

Vidyutah [of lioht-

'

illustration.

of and

used in the sense

illustration

jjarticle

just showed itself to the Devas

ning].

to-

the flash of liohtnino-.'

like

'

is

Smti

another

said

is

well-known

is

Therefoie we understand

inconsistent.

is

of illus-

which the Brahman,

liy

in the world as the flash of liohtnino-.

vat

means

instruction by

is

illustration

What

Adesa.

(29)
discussed, this^

subject

the like of which does not exist,

its

it

appeared and vanislied

used in respect to the Devas.

the Adesa.

be

that

it

Of the Brahman the

trations.

illustration

liy

that

'

ith

another
as

the

mean-

particle

'

WITH

means

'

like

The meaning

'.

eye opening and

to see

closing-

that

is

and

This illustration of the

objects.

from

COMMENTARY.

SRI SANKAKA'S

81

was like the

it

turn from

to

Brahman

of the deities.

tlie activity

^T:
Next

as

from the

illustration,

as speedily as the

mind goes

Atvum

within

Brahinan

to

one thinks of Bralmiati by the

mind

speedily as the
CoTti.

'

AtJm

means

'

'

means
an

perceives as

'

'.

those illustrations
taneously, so

'

this

is

Goes to

as near.

Wills',

an

taken from within the

and winking from the

as

illustra-

As speedily

Brahinan
'

offer

activity of

as
'

one

Ahhik-

about

i. e.,

the volition, recollection

Therefore

Brahman

as speedily

mind, and

We

the Brahm,an as bounded by the mind

an object.

II

tiie Ixxly

the liody.

object'.

very much'.

'

^o

(30)

next

'

within

(worshipper) thinks of the

shnam means
Brahman. By

II

wills.

Atnwn

tions from the

its

taken

is

the

of the mind^

is

jierceived

illustration

as

of the

body, as

lightning

the j)owers.

And

show that Brahimin

as

flashes instan-

these illustmtions show that

Brahman^a

appearance and disai)pearance aiv as quick as the perceptions

of

the

mind.

These

illustrations

of

the

82

KENOPANISHAD.

Brahrtuin are oiven

because

dull persons only if so illustrated.

the unconditioned

of inferior

Brahman

well-known that

It is

can be known by persons

intellect.

The Brahrtuin should be

hence called Tadvana.

is

understood by

can be

it

Who

worshipped.

worshipped by

As Tadvana,

thus knows

all

It

must be

is

loved by

Brahman,

alljiving beings.

Com.
is

'

(31)

Brahman\
Ha^ means as
Tadvanam is a compound of tat and

TaV means

well-known'.

'

It

as the one

Atman

means

well-known as

'

'

which deserves to be worshipped

of all

Worshi])j)ed'

Tadvanam and

means

'

the

Brahman
him

virtue,
l)ray to

Thus

tJie

word

should, therefore, be
(hMiotint--

contemplated.'

declares the fruit attained

the Brahiiuin by this

The Brahman

livin<>- thinfjs'.

worslnpped as Tadvana,
*

'

'

vamim.

is

and

virtue.

The Smii next

by one who contemplates

name.

already

its

defined

He who
as

contemplates

possessed

of this

(this worshipper) all living things love, i.e.,

him as they would to Brahman.

instructed, the disci]>le addressed the preceptor

following manner.

WITH

SKI sankaka's

commextaky.

83

^rT
(The

disciple).

(()

Preceptor

Upanishid". (The preceptor).

Upanishml."

We

liave

"

"Teach

1)

\'<

II

the

ine

We liave told thee the

certainly

told

the

thee

Upanishad about Brdhnyin.''

Cmn.

me

When the

(32)

disciple said "

( )

the secret that should be tliout>ht

holy one
of,"

that

UpduifihadT

Updnislmd treating
been
half

the preceptor

ledi^e

''What

jjreceptor replied

" Tiie

of BrnJmian, the sui)reine Self, has

who

The

latter

intrtxiuced for decisively assertin^j that the

know-

tau<;;ht
is

The

Teach

replied " the Upanisfuul has l>een tauo;]it thee."

is

II

thee

excel in knowledge".

the su])renie

of

already explained,

is

Praniatttian,

the Upauishad.

the

Brdhiiinn

Now what

is

the

real significance of the disciple, wlio has already' heard,

explained to him, the knowledge of the 5)vf/tmrni, asking the preceptor to

(juestion

the question
like

tell

him the Upanishdd

If the

was about what was already explained,

itself

beconies redundant and meaningless

Pishtapeahdna.

been only

})artially

reciting its fruits

then

If,

however, the Upanishad had

explained, then the concluding

'*

Having turned away from

it

by

this

KENOPANISHAD.

84

become

they

world

immortal,"

Therefore, the question,

Upanishad

portion of the

was no

}>ortion yet to

nieanin^i^ of

disciple

the

meant

is

reasonable.

unsound, because there

also

What then

be explained.

We

questioner.

to say

not

is

asked about the unexplained

if

answer thus

" Does the Upanishad

the

is

The

already

explained stand in need of anythinjT else which should

combine with

it

to secure the

desired end, or does

not stand in need of any such thing

me

the Upanishad aliout what

does not,

words

assert

There

is

is

it

does, teach

required.

If it

emphatically like Pippalada in the

nothinj? beyond this

tor's emphatical assertion, "

told thee"

If

so

is

but proper.

."

The precep-

The Upanishad has been

It

may

be

said

that

cannot be construed as an emphatic assertion,

ready
the
'

explained, for

preceptor.

Tasyi

',

etc.,

somethin<T yet had to be

It is true

but that

biniufj with the

complishinj:; the

it

is

that

the

this

as

al-

said by

adds

j)recei)tor

not added as a portion com-

Upanishad, already exi)lained, in acdesired end, nor as a

achieving the end with the Upanishad,

distinct aid

but as

for

some-

thing intended as a means to the acquisition of the

knowledge

of

the

Brahman

for,

tapas,

etc.,

are

apparently of the same importance with the Vedas and

WITH

SKI SANKAKA'S

their supplements,

known

It is well

85

mentioned alon^ with them.

beinj^

that

COMMENTARY.

neither

tlie

Vedfis nor the

suj)-

plements are the direct complements of the knowledge

Brahman

of the

urged that
offices

it

is

or

concomitant helps to

only reasonable

according to merit, even to

the same

the gods, where more than

many mentioned

one

is

named, are used

j)erform the function of different deities

the god to be invoked

is

this or that

to be inferred that tapas,

jjeace,

knowledge

Brahman^ and

the knowledge of
this distribution

Karma
only

urged

karma,

and Atma.

it

truth,
heljis to

that the Vedas

sup])lements, elucidating meanings, are

ableness

according

it is

complements or concomitant
of

is

different
in

Just as the 'uuintras for invoking

breath.

are either

It

it.

to assign

and

to
as
is

etc.,

the
tlieir

only helps to

They urge that

reasonable from the

reason-

of the applicability of their puri)ort

to this

This cannot be, for

distribution.

distinction

is

is

im})Ossible

to

it is

bring aliout.

sonable to think that the knowledge of

before which
fruit, etc.,

all

illogical.

tlie

It is

This
unrea-

Brahraan^

notions of distinctions of deed,

doer,

vanish, can i>ossibly require any extraneous

thing as

its

]ilishing

it.

comj)lement or concomitant aid in accom-

Xor can

its

fruit,

emancipation, require

86

KENOPANISHAD.

any such.

It is said

"

One

desirous of emancipation

kmmia and

should always renounce

only by one that so renounces

all its

the

tliat

aids.

It

is

place

hij^hest

(can be reached).
Therefore, knowledge cannot consistently witli itself
require JairTiUt as

ment.

its

concomitant

invocation in Suktavaha

intended only to

was explained
require

is

make
all

anything else

cTtr

comple-

its

certainly unsound.

is

There-

''

is

ensuring emancipation."

for

^WT^

^^:
and

H?^n?TcRq:H

Karitia are

its

Vedas and their sui)plements.

XX

pedes-

Truth

abode.
Goni.

what

the Upanishad, which does not

self-control

tal, as also the

The meaning

sure.

^: ^%]qf%5T

Devotion,

its

or

soimd to say that the question and answer were

fore, it is

cT^

heli)

Therefore, the distribution on the analogy of the

is

(33)

Of the Upanishad about Brahman which has

been already taught, devotion,

acquisition.

'

etc.,

the

are helps to

Tapas^ means, 'control of the body, the

sensory organs and the mind.'

from passions.'

'

Karma

'

is

seen that knowledge of the

'

'

A(jnihotra, etc.

Brahiuaa

tlirougli the purification of tlie

has l^en retiiied by these.

Dania means

mind

'

freedom

It has been

arises indirectly

in the perscni,

who

Encu when Brahman

is

WITH

who have not been

explained, those

him who

as inculcated arises only in

performed either

souled

man whose

whose devotion to

says

it

will

arises in

etc., is

'

iii

legs.'

'

men

"

To

that high-

is

great

and

bj^

The

annihilation

used to show that

is

only by way of illustration;

acijuisition of

For,

when they

knowledge, as freedom

etc.

exist,

Pratishta

'

knowledge

j ust as a person goes about

with

four Vedaa, all the six sujiplements,

The

show that there are other aids than those

from pride, hatred of })omp,

seated

says

tapas,

previous

explained become illuminated."

The word

mentioned to the

'

the

his preceptor is as great as that to the

the mention of tapas,

for

The Snit!

"Knowledge

of sinful deeds."

many

devotion to the Ix>rd

liOrd, these secrets

SmHti

as in

has, i>y

in this birth or in

ones, purified his mind.

it,

Therefore, knowledge

cases of Itulra, Virochiiia, etc.

etc.,

purtijed of their

misbelieve in

faults, either disbelieve or

87

COMMENTARY.

SHI SANKAKA's

i.e.,

Veclas being the enlighteners of the

karma and

is

'

means
firmly

legs,

the

SikaJui,

etc.

his

knowledge of

the supplementary scriptures being intended

for their protection are called

of BrahnKtn.

construed as

'

legs

'

of the knowledge

Or the word ^Pratishta' having been

/ej/8,

the Veclas nuist be understood as

all

other parts of the body than the legs, such as the head,

S8

KENOPANISHAD.
In this case

tc.

should be understood that in

it

mention of Vedas, the Angas, siksha,

\Mien the trunk

mentioned.

limbs \_angas] are included

The

in the trunk.

Truth.

is

who

and not men

;

for,

for

knowledge
deceit

of the nature of the Asuras and the deceit-

the Sruti says

falsehood or deceit.'

Truth

rests

freedom from

'

are good-natured and free from

Not

'

in

Therefore,

whom

there

fraud,

is

Truth

is

The mention again

of

it

the resting place of knowledge.

its

Upanishad

and fraud in speech, mind or deed';

deceit

seeks those

ful

mentioned, the

is

(Truth) means

'

tlie

are in effect

because the limbs live

place where the

Satyam

'

[cingt]

etc.,

said that

is

as the resting i)lace of knowledge, notwithstanding

im})lied

stands

'

mention as

along with devotion,

Truth excels others

Smriti says

" If a thousand

will outweigli

that

etc., is to indicate

as a help to

Truth were weighed

^I

the leg on which knowledge

'

for,

the

sacrifices

and

knowledge

Asvamedha

in the balance,

one Truth s])oken

the thousand sacrifices."

^m^^ ^<N^^

fcTSm

He who knows
sin, lives firmly

this

thus,

seated in

highest Brdlmian.

^t%

TT'^JTIR?^ ^if

He

the

^1

STfcTfcT^fcT

having
endless,

shaken

VfJ^-

\^

II

off all

blissful

li\es firmly seated.

II

and
(.34)

Com.

the

the knowledge of

Brahman

This'

means

text

source of

89

SRI s Ankara's

as exj)lained in
in

commentary.

WITH

all

'

kene8hita7)i\ etc.,

Although

knowledge.

is
'

Sin

'

wlio

and the

etc.,

has been already

fore the Sruti

is

Brahman,

'

used in

is

adds

that he
i.e.,

Svan/e

bliss'

'

is

again

and karma.''
loke

and not

boundless.'

'

is

state<^l

the seed o{ Samaara whose

'

desire
*

is all

boundless

purjjort

means

ignorance,

of the adjunct
'

'

boundless.'

Brahman
word

it

Brahman

the fruit of the knowledge of

at the end.

nature

higlily eulogised

by such knowledge one attains immortality,

said that

means

and

Brahmaha Devehhyo"

'

Jyeye,'

in

may

It

its

means

'

Anant^
'

the

heaven because

be said that the

secondary sense.
'

in

highest

of

all.'

There-

The

firmly seated in the imconditioned

does

not again

revert to

Samsara

{worldly existence].

Thus ends the Commentary of

Thus ends

tlie

Sri

Sankara Charya.

Upanishad.

illunOakopauislia^,
Sri

Sankara's Introduction.

OM TAT
Adoration to the

with

^'

SAT.

Brahman. The mantra

Brafwia Devana7n"

ment

sajvS

transmitted from i)receptor to

for

the purj)ose of praising

t\u^

Atharvana

at its ^ery

commence-

one of

is

The Upanishad
how tlie knowledge

Upanishads.

beginnings

therein contained was

disciple

and

does this

By showing how and

it.

with what great labom* this knowledge was acquired

great sages as a means to secure the highest

mation,
in

it

extols

knowledge to

the minds of the hearers

taste

for

knowledge

would eagerly seek

is

is

create
for,

with

'

e.x})laine(l in

Bliidyate,' etc.

a
is

consum-

taste for

only

created by jnaising

to ac(juire

Having

Kow

it.

related to emancipation, as a

be subse(juently

it

means

this

first

knowledge, denoted by the word "

it,

when a
it,

they

knowledge

to its

the passages

b)'

end, will

commencing

stated here that the

Apara

Vidya'" such

WITH

91

siu sankaha's commp:ntahy.

as Rif) Veda, etc.,

and

merely of luandatory

coiisistint;

and prohibitory injunctions, cannot remove

ignorance,

faults like

which are the cause of Sdraaara,

etc.,

i.e.,

embodied existence and having, by the passages bejjinning with

"

Avidyayam

shown a (marked)

Apara,
'

it

division of

explains

Parikshya lokan,*

the

in

(Brahinavidya) which

is

etc.^

Vidya into Para and

knowledj;e of

means

Brahman

attainment

the

to

with

befjinnin*:;

i)assat'es

the

etc.,

vartamami",

aiitar

of the hiohest (Para) and which can be attained

by the

the preceptor, after a

j^race of

the desire for

all

objects whether as

also declares often the fruits of this

only

renunciation of

means or ends.

It

knowledge in the

He who knows Brahruan \w'Couws Brahman

and
Havin^ become Brahman while yet

passajies "
itself "

''

alive, all are freed."

to all in

any order of

Brahman

in a

emancii)ation

karmn.
the

life

This

known

life, it

not

is

the

between
be

the

is

permitted

knowledge

knowledt;e

of

combined with

shown by such passages

of a mendicant "

to

is

Sanuyasiii that becomes the means of

the Sttnnyas'ln"

gonism

Although knowledi;e

etc.

and " Being

" living

as

in the ortler of

This also follows from the anta-

knowledge and kaiina

impossible that

it

is

well-

the knowledge of the

MUNDAKOPAMSHAD.

92

identity of self with

even

in a

bein<;

Brahman can

dream with kavnui

(i.e.,

be made to co-exist,
action).

Knowledge

independent of time and not being the

effect of

by time.

definite causes cannot be limited

be suggested that knowledge and karma can

If it

possibly co-exist as indicated by the fact that sages in

the house-holder's order have lianded down knowledge,

we say
ride

that this

mere indication (linga) cannot over-

an obvious fact

for the co-existence of

Hght and

darkness cannot be brought about even by a hundred

rules,

mucli

short

by mere indications (linga)

less

commentary

is

now commenced

like these.

of the

Upani-

shad, whose relation to the end desired and wliose result

have been thus pointed out. This

it

may

be either because

it

is

lessens the

of conception, birth, old age, disease,

take kindly to this knowledge of

it

with faith and devotion

reach

Brahman

or,

named Upanishad;

because

or,
it

numerous

etc., in })ersons

evils

who

Brahman and a]proach

because

it

makes them

totally destroys the cause

of Samsara, such as ignorance, etc.; thus from the several

meanings of the root shad preceded by upani.

'St

^5iT

^^Ht

5mT:

^^^

f^^?E[^T

-^^m

mm

Brdhnia was

commextaky.

SKI saxkaka's

WITH

anion<^ the Devas, the creator of

tlie first

the universe, the protector of

Tlie

word '^BrdhiiKi

" ^reat", as excelling;

Iiidr<i

and

' enlightenment."

(1)

means " much

"

jjrown,"

others in virtue, knowledge,

all

freedom from desires and

means

taught

knowledn;e

all

son Atluirva.

rests, to his eldest

He

world.

tlie

the knowled;e of Brdhnian, on which

Com.

93

The word Devaaam

powei-.

others,

those iKJssessinjr

literally,

The word 'Pratharna' means "pre-

eminent by attributes

"

'*

or

means " became manifest

Sdrabdhhuva

at first."

well,"

i.e.,

of free

choice

not like mortals wiio are born in Sftmaara, in conse-

quence of their "ood and bad deeds;

says

'*

cannot

whole

He who

miiverse. "
'

matrnafi'

'

'

creator

gopta,

'

';

''

of the

Bhavanasya,

protector

';

is

tlius

'

of

the epithets

are for eulo<(isinp; the knowled<i;e. He,

Brahnui whose oreatness

Vidymn,

SmHH

the

Vhvdsya means

Juirta,

so created

Brahma

for,

beyond the reach of the senses and

^rasjw^d, etc."

lie

the world
for

is

i.e.,

Brahnui

celebrated.

knowledoe of the Brahnuin or the Parabecause

it

is

described as

knowledoe

'

by

which one knows the undecayinji; and the true Pnrasha*;

that knowledjre

vidya

is

may mean

of the

Paramatman

" knowledge

taught

or

by

Brahma
Brahma

MUNDAKOPANISHAD.

^4
the

Sarva

born."

first

"that on whicli
because
all

it

cause

the

is

other knowledge

or,

by

for

the

is

of; and what

is

not

expression " on which

He taught

eulogy.

means

pratishtam
rests

the

support";

for

manifestation of

the one

be, because

knowledge

all

Smti says

becomes heard what

of

may

it

entity to be cognized by
this

vidya

knowledge

all

is

" by which, what

only known
is

not heard

not thought of l^ecomes thought

known
all

this

The

becomes known."

knowledge depends"

is

also

knowledge to his eldest son

as Atharva was created at the beginning, in one of the

numerous creations made by Brahma, he

his eldest son.

^ -i^T^^n

To him.

^^^^^^^

his eldest son.

vm

is

said to be

he taught.

*rTrg[T^sff ?% q?-T^nqi

ii

ii

That knowledge oi Brahtiiaii which Brahnia taught

to

Atharva, Atharva taught to An/jira

days

and he taught

family by

to

it

name Satyavaha

ancient

in

one of the Bhtradvaja

and Satyavaha taught to

AiMjiras the knowledge so descended from the

to the

greater

less.

Com.

That knowledge

(2)
of Brahvtaii, which

Brahma

taught to Atharva, the same knowledge thus accpiired

fronj

Brahtua, Atharva

iu ancient <iavs tiught

to one

WITH

SANKARA'S COMMENTARY.

SKI

and
named Anr/ih
named Sfityavdha of

Bharadvaja taught
by

subject of

Praha,

saji^es

all knowled<>;e,

it

or,

^reat and

^;T5r ^^i^ f^^r^ ^kT^i mrrt

a

fjreat (jrihdsta,

beino-

Com.

known,

all this

salah means " the

g^reat

'

duly

Upasmi^uih means

means

'

questioned

mentioned just

and Am/iras,

';

is

last clause.

^'Rfrnr w \\\

that,

i.e.,

his

()

own

BlKU/avtui
(3)

Malui'

from

i.e.,

preceptor

accordin<; to the aastras

having; approache^l
';

term

the

house-holder"; Awjiras,

**

';

PapiHichha

the appt'cxtcliin/j

after the connection

it

small

issue of Stinaka.

the disciple of Bhdvadvdja and

Yidhivat means

from

permeates the

it

becomes known."

Sdunaka, the male

and

having duly approached

Awjiras, (juestioned him " What

which

or his

acquired

because

should be read into the

i. e., tdii/jld

S(vivna/c(i,

Bhanvdvaja

was

one

to

it

to Angiraa, his disciple

because

inferior

tau^^lit

of the

tlie line
it

Paravaram,

son.

sujierior

Angih

this

95

didy"

l^tween Siiunaka

should be inferred that

the manner of approaching, there was

in

res})ect of

no established

among

the ancients, before him.

The attribute
" duly" might have been intended either to fix a limit,
rule

or

to api)ly

to all

alike,

on the analogy of a lamp

MUNDAKOPANISHAD.

90

placed amidst a house

of approach in o"

is

What

us also.

'*

the

manner

intended in the case of persons like

he say

did

The

Bha/javan, etc."

the rule about

for

"

particle

What

nu

is

Oh

that ?

exjn-esses

doubt.

Bhagavan.' " All this" means

Bhfigavo means
" everything; knowable."
specially
Vijiuttam means
'

'

known
becomes
the

[Oh

understood.'

or

which

that

known

being

Saunaka

well-known].

sayino;

men

good

of

Bhagavan

doubt

'"

knowing that one

what

is

known by people

in the

all

cause being known,

said that

and the question

may

well

etc.);

is

similarly

be well-known ?" It

that, etc.,"

in the form "

then be ai)propriate
(question

though different

world by the knowledge of

existence of the thing

the question " what

in

*'

Is

the varieties in the world, which

all will

when the

asked

having seen merely from

the unity of the substance (gold,

there one cause of

is

There are in the world

varieties of pieces of gold, etc., which,

are

one

and being de-

in j)artieular,

that, etc."; or,

a pojiular view, questioned.

when

all,"

is

heard

havino-

"

that

known, he becomes the knower of

sirous of

what

knowable

everythinij

if

be

is

is

what

is

is

may be

not known,

not appropriate

there,

the existence
''

is

etc.,"

would

established, the

that, etc.," as in

the

WITH

SKI SANKAKA'S

ex])ression, "

With whom

objection

unsound

is

shall

the

it

form

question in this

he said " There are two

liim

The

be deposited."

appropriate from fear of troublinfj

To

97

COMMENTARY.

is

verbosity.

b}-

sorts of

knowledge to

So those who know the Brahiium say ;

Para and Apara, i.e., the hifrher and the

he ac(piired.

namely,
lower.
Co7)t.

say

Awjiraa
(He

led^^e to

(4)
said

Sauwika. What

to

said) that there

were two sorts

did he

of

import of the Vedds and who see the

absolute

say what these two sorts are

Para
Apara

knowledge of the

know-

So indeed, do those who know the

be known.

lie

says

Parcmudman and

truths
is

is

the

that

which deals with the means and the results of good

and bad

what

it

actions.

It

" What being

Aiigiras stated
passage
is

no

''

be asked how, having to say

known

one

in the question

becomes

what he was not asked

omniscient,''

about,

there are two sorts of knowledge,

fjivilt

ment.

may

was that Siiunaka asked aI)out

for the reply requires this order

Ayara vidya

is

ignorance and

tliat

by the

etc."

This

of state-

ought to

MUNDAKOPANISHAD.

98

When what

be dispelled.
i. e.,

as

is

known

is

Apara

the subject of ignorance, nothing can

The

it is.

rule

is

be

vidya,

known

that after thus refuting the faulty

theory, the true conclusion should be stated.

d^lMil ^5r>^ ?r5t^: HTJT%fTS^%?r:

Of

Apara

these, the

Veda, the

Sama

is

das and astrology.

the immortal

Com. Of

the Rig

Veda, and the

siksha, the code of rituals,

f?!^ %^^\

Veda, the

?TT^?!i

Yajur

Atharva Veda, the

grammar, niruJda, chhan-

Then the para,

is

that by which

known.

is

(5)

these,

what Apara vidya

explained.

is, is

Rig Veda, Yajur Veda, Samia Veda, and the Atharva

Veda, these four Vedas, the siksha, the code of rituals,

grammar,

angas

niriihta,

chhandas and

(of Vedas), all this

is

is

by which the " immortal

as

means

for,

the

reach.

is

explained.

is

is

that

hereafter described

with adhi before

is

generally

the attainment of the

highest,

different from the sense of knowledge.

of the highest

It

it,

root//rM/fc,

Nor

"

these six

knowledge called Apara

now, knowledge called Para

reached

astrology,

The attainment

merely the removal of ignorance. They

WITH

mean the same

could be called

COMMENTARY.

SHI SANKAHA'S

It

tliin;;-.

jj<tr(t

may

99

he asked how that Vidya

if such

and a help to emancipation,

Vidyahe excluded by the

Vedft,,

Rifj

etc

for,

the Sniriti

says " Tliose Sntritis whicli are excluded by the Vedas,

etc."

become

It will

wroni'ly and leads to no "oofl results

Upanishads
but

if

will

they are included

para

" Vidya"

The

is liere

by the term

"

and

become excluded by the

the

in

a<i^ain

the

Rif/ Veda,

etc.,

be

meant the knoidedije of a subject

Para vidya "

assemblage of woi'ds in

is

meant primarily

them

As the immortal

in this

which could
not the

mei^e

but by the term vidya

always understood the assembla<^e of words

cannot be

by

forming
a

mere

without

other

realised

mastery of the assemblaoe of words

efforts,

it

objection has no force; for by the tenn

be known throuo^h the Upanishads and

it.

etc.,

then can

context, that knowledge of the immortal

is

sees

it

Veda,

J{i(j

How

se])arate classification is useless.

called

because

unacce})table.

such as the approaching- a preceptor and spurn-

ino- all desires,

etc.,

the separate classification of the

knowledge of Brahitvui and

its

designation as

Para

vidya are proper.

fJT?t

ra^ ^^ct

51^'^ cT^e^^ q^rcT^fTfJT MUMV^Prl

WT:

\\\\\

MUNDAKOPANISHAD.

100

That which cannot be perceived, which cannot be

no origin, which has no properties,

seized, wliich has

which has neither ear nor eye, whicli

nor

feet,

which

neither hands

diversely

eternal,

is

lias

manifested,

all-pervading, extremely subtle, and undecaying. which

the intelligent cognized as the source of the Bhutas. (6)

Com.
there

is

As

the matter of an injunction (vidhA)

in

something

Agnihotra,

import, with

to

done,

he

of the nature

as

subsequent to the realization

etc.,

aid of

tlie

as the doer, etc., there

many

its

requisites (kavdka), such

nothing

is

of

of

matter of the knowledge of the

liere to be

Brahman

done in the
accom-

Jt is

plished simultaneously with the realization of the im])ort

of the text

centred in

for,

there

nothing

is

the knowledge

Therefore, the

here except being-

by mere words.

revealed

Para vidya

here

is

whicli cannot be perceived, etc.";

is

realized in the

already

known by

Adresya'ni means
i. e..

mind

'

and

expression

the

is

text " that

to be exjilained
to,

what

as

" that

which"

is

that cannot be perceived', invisible.

beyond the reach of

the

all

for, vision externally directed

working of the

what

referred

with

ex])laine(l

reference to Brahniaoi, as described in the

five senses.

is

intellectual

the

senses

medium

Agrahyain means

for
'

the
that

WITH
cannot be

SKI S ANKARA'S

COMMENTARY.

not an object for the

seized,' i.e.,

101
or<j^an.s

of

action, (rofrrw/imeans 'line or source'; therefore

Agotravi

means 'unconnected with anything,'

no source

with which

it

whicli are described,

i. e.,

for it has

Vamah meani^

can be connected.

"those

such as

projierties of objects

bi^iess, etc., whiteness, Ac.;(iV((r]min, 'that wliich has

no

properties'; the eye

found

and the ear are organs

in all animals perceiving

name and

be achaki^hn 8rotra7ii, becaiis

it

form. It

is

said

to

has not these organs.

From

the attribute of intelligence, as inferred from the

text "

who knows

thought that

it

all

and everything of each",

accomplishes

its lairjjose, like

it

may be

people in

samaara, with the aid of organs such as the eye, the

ear, etc.

sion

This supposition

here avoided by the expres-

"having neither eye nor ear"

found

moreover,

it

has neither

has no organs of action

nov grasps,
because

it is

things from
(jatmn,

it

i.e.,

for

is

thus as

nitya,

to the

gross

Vibhum,

the form of living

immovable.

all-pervading like the akas.

it

feet, i.e.,

immortal.

extremely subtle, because there

are

neither grasped

it is

i.e.,

for, it is

", etc.,

hands nor

diversely manifested in

Brdhma down

sound to make

the texts " he

and " hears without ears

sees without eyes"

i.e.,

is

is

Sarva-

Susukahtruim,

no

sound and

cause like
tlie rest

MUNDAKOPANISHAD.

102

that are the causes senatim

of"

the

ii,Teater

grossness of the rt/^s, wind and the rest

not exist here,

i.e.,

it is

very subtle

undecaying, because of

stated to be

decaying

it

for

does not

its

decay,

nor

is

'

is

it

is

'

the

was just
un-

it is

diminution of

not possible in what

decay' consisting in

has no attributes and

dimi-

tlie

king

of a

created things or elements, as earth

where the Atmdii of

intelligent,

i.e.,

called

is

source
of

Paripasyanti,

all, i.e.,

of

all

all

that

see

every-

is

the innnortal Dhirah, the

those possessed of discernment

knowledge by which
is

Yat, answering

itself all.

is

Bladayoniini, the

immovable and moxalile,

what

avyayam,

it

decay' in respect of attributes i)Ossible, because

to this description.

is

they do

as

therefore,

nution of treasure possible as in the case

nor

and greater

it is

being what

decay consisting in

limbs, as in the case of a body,

has no lindis

again,

this innnortal

Para vidya;

Brahman

this is

is

that

known

the drift of the

whole.

As the spider creates and absorbs, as medicinal

grow from the earth,

as hairs

grow from

j)lants

tlie living

son, so this universe proceeds from the innnortal.

per(7)

WITH

Com.
created

It

was said the immortal

How

thintifs.

it

from

creates,
its

vable, not

e.,

sends

itself or
i. e.,

same and

akshara above
;

well-known

in

the

threads not distinct

makes them part

itself, i. e.,

of itself; as

him

different

descrilied,

the statement of

proceed from the

earth,

person the hairs proceed

livinji;

in the cii-cle of

i. e.,

all

explained

from the corn plant to the immo-

different in nature from

cause

out

distinct from the

and as from the

of the

is

without requiring any other cause

i.

medicinal plants,

so here,

is

103

the source of

own body and a^ain absorbs them

draws them into

earth,

as

is

the source

is

by well-known analogies
world, the spider
itself

COMMENTARY.

SKI SANKARA'S

as in these illustrations,

samaara,

all

the universe

nature proceeds from the

without

many

recpiirino-

analoj^ies

easy understandino- of the ineanintif

is

any other

to facilitate

universe which

proceeds from the BrahnuLii proceeds in this order and

not

all at

once, like the throwini^ of a handful of apples.

cTT^T =Tqrr

^^

cTcTTSvTlTmiTT^

By tapas Brahman increases

is

produced

in size

from food the prana,

Bhiitas the worlds,

karma and

with

and from

it

food

the mind, the

it, its

fruits.

(8)

04

MUNDAKOPANISHAD.

GoTTi.

This

7)iantra

is

begun

created things

all

to create the world as

desirous of begetting a son dilates with joy

its

thus extended by

knowledge and

its

its

which

i.

eaten

is

the state

for

fit

i. e.,

tation.

Prana,

entity,

to all in

emancipation

the "

fested",

mic

enjoyed',

or

common

from

omniscience,

Annam"

Annam
e.,

means

'

by

that

the mimanifested
in

and from " the unmani-

in the state

fit

for

manifes-

Hiranyagarbha, the common

i. e.,

tlic

i. e.,

samsarais produced

endowed with the ])ower

activity of the

father

power of creation, preservation

and destruction of the universe

(avyakritani)

is

be-

i. e.,

'

a seed when sending out the sprout, or as

Brahman

by

tapas,'

increases,

'
;

comes distended, being desirous

By

'

Brahman which

knowledge of how to create the

the source of

the purpose of

for

stating the fixed order of creation.

cos-

knowledge and

of

Brahman, the sprouting

seed, as

it

were,

of the totality of cosmic ignorance, desire, harmia, and

creatures and

produced",
that
is

etc.,

which
volition,
is

essence

is

of

the

be supplied.

should

called "

mind"

deliberation,

produced
is

Atman

the

volition,

and
etc.,

From

what

that

"

Is

praaa

whose characteristic

doubt,

from

universe.

that
is

determination.

mind
called

whose
satyam,

WITH SKI sankaka's commextaky.

i. e.,

elements

the five

sucli

the

as

105
etc.,

((JcdS.

are

produeecl and from the five elements called satya, the

seven worlds, the earth,

of the olobes

man,

is

of

all

so long

the Brahnuiii

and whose

By

described

way

in the

nature of knowledge,

of

concluding what

(9)

was already
'

all,

i.

e.,

is

so

who knows

all

things

who knows everything

as

class.

in particular

only a modification of knowledge, consists

in omniscience

fested

is

and everything

all

whose tapas

From him

fftprts

who knows

mantra says as follows

Yah,^ above
and named akshara; Sarvajiui means he

who knows
Sarvavid,

destroyed.

name, form and food are produced.

this Brah7)ui,

stated tlie

As

hundreds of

not

fruit

is its

life, is

its fruits.

called Amritarii.

it is

Com.

the order of

not destroyed, even by

millions of kalpa,

From

are prodnced in the order

and with karmia as the canse,

long as karnyt

Hence

etc.,

in theiri karjtui, for the living beings,

according to caste and

etc.,

produced

and

and

not in the nature of modification.

is

described, omniscient,

Brahman by name

Again name, such as

'

this, i.

Hiranyagarblui,

This

is

is

.,

mani-

produced.

Devadatta and Yajiui-

MUNDAKOPANISHAD.

106
datta, etc'

and form such

as this

is

white, bhie,

etc,

and food such as corn, yava, etc, are produced

the Order

stated in the last text

thus there

consistency.

Here ends the commentary

on the

first

first

part of the

Mundaka.

is

in

no in-

itUiubakopauieihaO

PART.

fTTcTc^?t

^^% Wf^

"^^1 ^J'^iA^^f^

^J7^]^T7J( R?icT H?i^p:mr tt^

The

various

II

karma which

^^m:

W^JT

^^

^cfT^rt

^t%

ii

"i

way

etc.,

them always with true

wishes. Tliis

to the attainment of the fruits of

Goini.
all

By

is

karma.

age

your
(10)

the text the Rlij Veda, the Yajar Veda,

Vedas with their

arajas

been stated to be apara vidya

been specifically stated to
the akshara described

lie

in

(ai)pendaj>;es)

that knowledj^e by which

the text

beginning with

etc,."

with " Name, form and food are produced",

the

next

text

have

and para vidya has

" That which cannot be perceived,

Hereafter,

ii

seers found in the 'numtras

are true and were nuu-h practised in the Treta

practise

>

is

begun

to

and ending^
is

known.

distinguish

between the bondage of sanisara and emancipation, the

108

MUNDAKOrANISHAD.

subjects of these two sorts

Of

these, the subject of

of knowledtre respectively.

apara

viydoj

is

samsara which

consists in the variety of action, its ineans siich as doer,

etc.,

and

without beginniuii; or end, and

its results, is

being misery in

every embodied being

unbroken connection

and

in its entirety it

like the

subject of jjara vidya

is

by

should be discarded

nature,

its

stream of a

is

of an

The

river.

emancipation which consists in

the cessation oisamisara, which is beginningless, endless,

undecaying, immortal, deathless,

and

is

ent

bliss

without a second

first

self
it

elucidate the subject oi apara. vidya',

it is

seen that

cordingly

it is

it will

amination of what
it is.

treshu, in the

Kavayah,^

have seen.

means

'

is

attem])ted to

for, it is

only

possible to get disgusted with

'

is

when

it

ac-

and as there can be no ex-

not presented to the view, the text

Satyam.'' True."

What

is

that?

Man-

Vedaskiumn as Big, Yajur, etc. ^Karmami',

Agnihotra and the

*

and transcend-

be said later on " Having examined the

world attained by kai'^ia"

shows what

pure and clear

fearless,

nothing but being centred in

rest disclosed

seers like

This

is

by texts of the Vedas;

Vasishthaand

'others'.

Apasyan

true because they are the unfailing

of accom])lishingtlie objects of

man.

Tiiese en-

joined by the Vedas and seen by the Riahia were done

WITH

ways by the followers

in diverse
i. e.,

there

wiierein

Fl?rf<'fc8

SHI .SANKAKA'S

of the three

is

of"

modes

'

of the three

of rites performed

juhjata, or

that they were o;enerally performed

Therefore, you should do

109
Tretayani,

kariita.

the combination

adhvaryu and

aid of a hot(t,

rOMMKNTAKV.

in

them always;

wishing for those fruits which they can

tlie
*

with

the

may mean

it

Tretd

age.

Sati/dkaiiuih^

This

iiear.'

is

your route for the attainment of the fruits of Karnnd.

SukHUtsyd, performed by you; Lobi

or enjoyed

the word

''

tiiem, this

hence the

Lokd."
is

fruits of

The

for

what

is

found,

meaning

is

that,

to attain

the route. These Kdvina, Af/nihotra and

the rest enjoined in the Vedas form

means

is

Kdritia are denoted by

the road,

the attainment of the necessary

Wiien the flame of the

fire

i.e.,

the

fruits.

burning high

is

nioxing,

then one should j)erform the oblations in the space be-

tween the

on either

Com.
first

i)ortions,

where the ghee should

be poured

side.

(11)

Of the

exi)lained to

of all hiriaa.

vaiious kinds of

kdrnm,

show what

because

How

is

it is,

(iffiiikotra is
it is

that to be performed

the

first

^^llen

110

MUNDAKOPANISHAD.

the flame moves, the

in the

five beino-

fed

well

by

then

fuel,

flame so moving- lietvveen the portions where

quantities of ohee are poured on either side,

i.e.,

in the

place called avdpastkaim one should throw the

them

tions intending

to be done durino'
used.

This

offerinfif

many

hwma

days

the

obla-

As the same has

plural oblations

is

nuirga which consists in projjerly

the oblations,

of o;ood worlds

the devata.

for

etc., is

the road to the attainment

not

easy to do that }>roperly

liut it is

and the impediments are many.

He whose
luvTYiasa,

rignihotra

without

witbout Darsd, witllOutPa.^M'-

is

ChaturTtiasya,

without ((grayana,

W'ithout atithi (ouests) and without oblation

vaisvadeva, or
till

destroys his worlds

the seventh.

CoTTi.

How

out ritual
<?'

irref]fu1arly ])erformed,

without

is

(12)
is

that

named Daraa

'Without Darsa\ with-

so?
;

for,

one wlio j^erforms

(i/piiho-

should necessarily perform Darsa; tbouoh connected

with (ujnikotrd. (as a part of

an attribute of (((pdhotrd.
without Darsa performed.

it)

it

The
Tlie

becomes

as

drift

Agnihotra

is

ex])ressions

it

were

"without

WITH
paurna'mfisa,
be

siiiiilariy

noted

for,

'

are

all

e([ually tlie

'Without ChdtumiasyaJ' de-

Paitrna'masff, riUm],

ritual.

Without agrayana',

'

devoid of the agraymut ritual which

autumn,

angas

Without PaurTutniasa,^ devoid of

void of the Chatarinasya

in

Ill

attributes of (ujnihotra should

etc.. as

(parts) oi agnihotrdj.
tht^

COMMENTARY.

SHI SANKAHA'S

etc.; similarly

'

is

to be performed

without (Uithi%

the daily propitiation of guests

devoid of

ahutar)i\ oblation

'

not offered well by himself at the time for (ignihotra.

" Without vaisvadeva", like " without Darsa", me^ins

devoid of the vaisvadeva ritual.
formed,' oblation though offered,

manner.

propter

What

the seventh.

after.
'

His.'

not

all,

karma

is

ning with
result,

leads

Till

the

seventh',

of

the

doer.

seven worlds of the doer', seems to

only the trouble taken

is

the fruit

'

to, is

Destroys
;

of

the

because

only when

for, it is

worlds begin-

ending with satya are obtained as

according to the fruition of the kaiina.

worlds are not obtainable

^rtrmrt,

ill-

stated

inclusive

destroy

projjcrly performed, the seven

Bhu and

in the

offered

such karma, as mpiihotra

performed or not performed at

immediately

" irrejjjularly per-

Is

by

performed as just above

therefore said to be as

it

were

agnihotra
stated

and other

and

destroyed

These

they are
Imt

the

112

MUNDAKOPANISHAI).

Tuere trouble
to

mean

is

ever present

that the

three

or, it

may

ancestors

construed

be

(the

father,

grand-father and the great-grand-father) and

descendants (the son,

grandson

tlie

and

tlie

three

tlie

the great-

grandson) connected by the offer of oblations

do not

confer any benefit on Ids soul by virtue of the (((jnihotra

and the

rest,

Kali,

performed as above stated.

karali,

moving tongues
Com.

of

audhum-

Tnanojava, sulothia,

also

ravarnn, sphidingini, and visvarttchi are

the seven

fire.

The seven tongues

of

the

(flaming)

fire,

from k(di down to visvaruchi, are intended to swallow

the oblations thrown on

cf^^T^cTT:

Him who

it.

^^ ?^^T ^^\^W TfcH^SmTH:

])erformed

karnui

'^^

II

{(((jnihotra) in

II

the

bright flames at the prosier time, these oblations,

per-

formed by him, c(mdnct through the rays of the

sun

where the
Cm)i.

l^ord of the

Devas

Tlie ((gnihotH

agnihotra and the

rest,

is

who
in

sole sovereign.

performs
these

the

different

(14)

karma,
bright

WITH
tongues of the

SKI

SANKAKA'S COMMENTARY.
at

fire,

the time

113
the

fixed for

j)er-

forniance of the Icarni/i, these oblations (performed

liim)

by

becoming so many rays of the sun conduct him

Indm, Lord

to Heaven, where
rules over

all.

'

^[SlCTTrr fTm|cT?i:

the

of

Bevas, singly

Adadfiyan,^ taking (the

%^^: ^T

sacrificer).

n^M^^finTTJt ^?f'rT

These oblations shining bright carry the

sacrificer

through the rays of the sun bidding him welcome, prol>itiating liim

This

is

and greeting him with

the well-laid

})leasing words.

})ath of virtue leading

Brah-

to

maloka.

Com.

(15)

How

the sun's rays

these

now

is

carry

the

ex^jlained

come," these bright oblations

pleasant words,
pitiating him,

i. e.,

words, as " this

Brahmaloka,

Brahmalokd

i.e.,

is

tlie

sacrificer

through

calling

" come,

him

greeting

with words of

jjraise, etc.,

with

and pro-

addressing him with such pleasing

your virtuous and well-laid road to

fruits

by the

of your deeds."
force

of

the

The word

context means

" Svarga or Heaven. "

MUNDAKOrAMSHAD.

114

The eighteen persons necessary

of sacrifice are transitory

in

Those ignorant persons who

leading to

C(yiti.

bliss,

This

again

fruit

source of misery.

means

'

i. e.,

devoid

and

of

this, as

and death.

(10)

knowledge, bears

being

and action,
Therefore

ephemeral

permanent.

deliglit in

into decay

fall

karma,

mncli

this

ignorance, desire

not

the performance

nature inferior, has been stated as resting upon

its

these.

but

for

and not i)ernianent and karma

sapless and is the

condemned. " Plava"

is

it is

because these are adridha,

'

by

accomplished

Yajnarupa, the forms of

i.e.,

sacrifice,

necessary for the performance of the sacrifice.

Eighteen in number, consisting of the sixteen Ritviks,

Karma

the sacrificer and his wife.

depends on

these.

devoid of knowledge

which

is

Avaramkarma,
;

i. e.,

mere karma

and as the i)erformance of karma

inferior dei>ends

on

tliese

who

eighteen

The karnui done by them and

permanent.
ephemeral,

stated in the sastras

as,

when the pot

tion of milk, curd, etc., in

those ignorant persons

the means of

bliss, fall

is

it,

who

destroyed,
follows.

delight in

are not

its fruit

are

the destruc-

This being
tliis

karma

so,

as

again into decay and death, after

staying some time in Heaven.

WITH

l^^^^]^v.
BeiiJt;-

tlieir

Tfr^T^cT ijTT

'?n%%? sfrjrqHT

the midst of

ill

own minds

115

SANKAKA'S COMMENTARY.

SHI

tliat

?t^tt^t:

and

ionoraiu-e

ii

^s

ii

thinkino; in

they are intelligent and learned,

the ionorant wander, afflicted with troubles, like the

blind led by the blind.
Co7H.
i. e.,

own

minds

*'

we

alone

should

that

all

the midst of ionoranee,

in

liein;

ignorant and

utterly

bein^-

known
in<;'

Moreover,

(17)

thinking in

their

and

have

intellioeut

are

be

kn)wn."

much

themselves, the i^^norant wander

by old age, sickness and a

lot

devoid of vision as the blind

way pointed out by

of

in

Thus

Hatterafliic-ted

troubles, being

their

this world,

persons, themselves

going the

blind, fall into

ditch and brambles.

?7c^fR?nt

5T

q%^i^

The ignorant

nirmsTTgTT: ^tiiMt^rr^'E^T^

following the

ance, flatter themselves that

accomplished.
learn

the

niisei'able

sumed,

As

truth

and

fall

diverse

owing

to

ii

have

lieen

of htfTrui do not

their desire,

after the fruits of their

from Heaven.

^^^

ways of ignor-

their objects

these followers

ii

they grow

hirma

are con-

(18)

MUNDAKOPANISHAD.

116

Com.

The ignorant

acting diversely according to

ignorance, flatter themselves that they have

what they should.

This being

aehie\ed

the followers of

so,

karinui do not learn the truth as they are assailed with

the desire for the fruits of

able for that reason and
fruits of their karrtia are

^T^^

karma

from lieaven after the

fall

T^TcTt

These ignorant men regarding

able acts as most important, do
bliss

grow miser-

consumed.

^ ^ 1^S3^J^ ^t^ f

help to

tliey

^T

f^^RT

sacrificial

not

II

and charit-

know any

other

having enjoyed in the heights of Heaven

the abode of pleasures, they enter again into

^^

or

this

even inferior world.

Com.

II

(19)

Ishtam" karma, enjoined by the Srutis

sacrifices, etc.

as

" Purtavi" karma, enjoined by Smritis

such as the digging of pools, wells, tanks,

Re-

etc.

garding these alone as the most important aids to the

attainment of

human

olrjects,

infatuated with attachment

ralatives,

these ignorant men, being

to their sons, cattle

and

do not know the other called 'knowledge of

self which

is

top of liea\en

the help to

the

bliss.

Having enjoyed

place of pleasures

the

in the

fruits

of

WITH SRI SANKAKA's COMMENTARY.

their

karma, they enter again into

117

men

this world of

or even inferior world, such as the world of horizontal

beings, hell,

according to the

etc.,

residue of their

kavnia.
?fT:i%

^ ^^'%^'V^vi^ ^tt^t f^mr ^w^^[ ^tt^:

^W^

^ f^m:

Kut they
forest,

jpiTf^ ^T^rgcT:

wjio j)erforni tapas

5^

and sraddha

having a control over their senses,

living the life of a mendicant, go

9is?nn?m n

^<>

11

in the

and

learned

through the orb of

the sun, their good and bad deeds consumed, to where

the immortal and undecaying pnr^tsha

Com.

Hut those who

])ossess

(20)

is.

the knowledge con-

trary to that of j)ersons jaeviously mentioned,

'I.e.,

hermits of the foiest and the

Tapah,^

the

karma

Sftni/asins.

enjoined on one's order of

life.

'

'

the

Sr((<ldha,^

the worship of the Hirany<ujarbha and other deities.

*

Upavasanti,' follow
Santah,''

Miearned'

'

Aranye,^ living in the

having control
includes

also

chiefly knowledge, living

have nothing to

call

over

house-holders

by begging

their own.

forest.

the grou]) of senses.

'

who

})Ossess

because,

they

Living on alms'

is

living in the forest.'

'Through the

orb of the sun,' throuiih the northern

route indicated

connected with

118

MUNDAKOPANISHAD.

by the sun.
being
'

'

Virajah,''

consumed.

their

Frapmiti,'

'

^ood and bad

go

deeds

excellence.

witli

Where,' to Satyalohh wliere the immortal Paruska,

the

born,

first

undecaying Hiranyagarbha

decaying,' because he

With

this,

samsara

is

not

so,

is

'

'those

and enter into everything,

say

for,

in the course of treating

is

in.

only relative

and because

etc.,'

of emancipation being irrelevant in

The consumj)tion
;

all

by the difference of

of htiiiui sjioken

the result of the

acts,

partaking of duality

of the

no pertinency of emanci})ation

apard vidya

being in the nature of ends and means nnd

is

recpiisites

only

this

and

diversified

jJ/roiif

and

fruits

much, which ends

with reaching Hiranyagarbha. Accordingly also

been said by

it

intelligent persons

being brought
is

we

lie

it

All his desii-es are

apara vidya, there

of

If

concentrated reach the all-pervading, on

of the mention

context

Un-

sdoiisara.

the pale of

this as emancii)ation,

because of the Srutis,

whose mind

this

end of

end the movements within

even here absorbed' and

all sides

to the

attainable, through a/para vidya.

some regard

said that

lives

'

is.

it

has

s])eaking of the various stages with-

in aaiusara from the

immovable ui)wards

'
:

The wise

consider this a high and ])ure stage to nttnin the world

WITH

SKI sankaka's

of BraJmui, tlie Prajapatia

119

commextary.

(creators), ^irtue, Ttuihat

and avyalda.

Tvet

a Brahrnin having examined the worlds produc-

ed by kai^ifi be free froin desires, tliinkinfj,

nothing eternal jnodnced by kaniui^; and

knowledge of the eternal,

ac(juire the

(sacrificial fuel) in

who

is

versed in

is

him Samid

Vedaa and centered

in

the Brah-

man,

(21)

Com.
that

there

in order to

percei)tor alone,

hand, approacii a

tlie

let

'

Now,

only

the

aanisara which

this

said for the jjurjiose of

is

person
is

in the nature of ends

entitled to accjuire the

showing

thoroughly disgusted with

para vidya.

'

and means,

all
is

Parikahya' well

knowing that the subject of apara vidya consisting of

the

Rifj,

and other

tainted with

jierformable by a person

]'^eila8,

the defects of natural ignorance, desires

and karma has been intended

for a

person ]>ossessed of

such defects and after examining those worlds which

are the fruits of such kar^na ])erformed, attiiinable by
tlie

northern and southern routes and these others such

as Hell, the world of beasts

and the world of departed

120

MUNDAKOPANISHAD.

spirits,

which are the result of the vices of not perform-

ing the prescribed

karma

karma and

performino- the forbidden

having examined these worlds with the

after

aid of experience, inference, analogies and

determined the true nature of

all

agamas,

i.e.,

these worlds attain-

able by one, within the pale of sanisara, beginning from

the avyakta down to the immovable, manifested and

iinmanifested in their nature, pioductixe of each other
like the seed

and

thousand troubles,

womb

fragile like the

in kind

similar

tain,

to

by

agitated

sprout,

its

hundred

of the plan-

the waters of the

illusion,

mirage, the shape of cities formed by the clouds in the

sky,

dreams, water-bubbles and foam and destroyed

moment and

every

discarding

all

duced by good and bad deeds and

these as being proac(piired

by kariim

induced by the faults of ignorance and desire.

word

'

Brahmana

sjjecially
irtian

do

'

is

here used because

competent to

ac(juire the

examining these worlds

dam,^ the root vid with the

is

])refix

What

explained.
)iih

the sense of freedom from desires.

that he will

thus shown

get disgusted.
:

'

Here,' in

The

Brahndn

is

knowledge of Brah-

through wholesale renunciation.

after

tlie

samsara there

is

'

Xirve-

here used in

is

The

The mode

he should

nieiiiiing

is

of disgust

is

nothing which

WITH
is

made

not

transitory.

The

for all hartiui is

that

help to what

and that which

after that

ery

merely transitory.

is

modified

But
is

of trouble

beyond

am

and

eternal,

only

this

a seeker

immortal,

eternal,

but not

of what use therefore

is

and which leads to mis-

Thus disousted, the Brnhiniit should,

ing that abode which

All

reached, that which

inunovable and constant

is full

one of four kinds, that

is

one of a contrary nature

kariua which

are

nothino- eternal

is

consunmmtion which

fearless, chan<^eless,

is

is

can be done by Icarma.

nothing;'

after

there

produced, that which

is

refined

is

jnodueed by kaiTtia

is

which

nieanin<j' is

121

karma

worlds produced by

for, all

COMMENTARY.

SHI SANKARA's

is fearless, full of bliss,

a})proach a preceptor,

for

know-

not made,
jiossessing

attributes such as control of mind, control of the exter-

nal senses and iriercy, etc., (the force of the word

is

to

show that even one versed

in

the recital

'

alone'

of the

sastras should not independently by himself seek the

knowledge of the Brahnuvn) with a load

hand.

'

oi'

Sauml in

his

Srotriyam,'' versed in the recital of the Vedas

and the knowledge of

its injport.

Mke japanishtha and

tapoiiishtha, this

word means 'one

who

Brahrnan devoid

of attributes and

is

centred in the

'

without a second, after renouncing

Brahiiianisldliaiti

all

htriua

for,

';

one

MUNDAKOPANISHAD.

122

performing; Icarnui cannot

on account of

lie

knowledge of the Atitian.

the

gitrii, let

him about

the

tlie

tlius

subdued and who

him

truly teach that

immortal puruaha
'

^Satnyak,

santa
is

free

who

is

lias

control over his

is

senses, let

known.

(22)

who knows the

Upasaimaya,^ who has api)roached him.

'

i.e.,

well, accordinoi.e.,

control

to

i)ride, etc.

also over the

knowlediije,'

the sastras;

whose heart

from such faults as

By which

(piestion

Brahviavidya by which the true

who has turned away from

'

and

approaclied, wliose heart

He,' the learned precej^tor

chittaya,*

lias

duly approached

i)Yo\ntii\ie liini

true and immortal Fursha.

To him who has

Brahrtiaii',

Havint>'

Brahmin

well

Com.

Brahman
karma and the

centred in the

antaoonisni between

tlie

Pra-

is

subdued, who

'

Samanvitaya,^

external

everythino-

senses,
in

by ihepara, vidya,

'

i.

e.,

the world.

Aksharam'

that which has been descrilied as im])erceivable, eti

and denoted by the word Purttslta, because

all

pervading

body.

'

or,

because

it is

Satyam,'' the same,

it

is

seated in the city of the

because

it is

truth in

its

WITH SKI SANKARA'S COMMKNTAKY.

nature.

because

'

Akshara,''

destructioij.
is

it

'

let

him

because

Vecla^

teacli that

knows

because

means 'know.'

no

decay,

knows no

it

Tlie

meaning

knowledge of the Brahman, as

should be taught.

preceptor, that he

it

and

scatliless,

is

it

12S

This

should

is

the duty of also the

make the

go(xl

i>upil

approaching him, cross the sea of ignorance.

Here ends the commentary on

the second part of the
First

Mundaka.

Here ends the

First

Mundaka.

duly

SECOND
itlmii^akopttuishab
-o-

PA

rT^TT^fjmT: HT^
This

is

true

RT

I.

IT5TnT% cT^

TT^T:

%rnT

?T1%

II

II

as from tlie flamino; fire issue forth,

by

thousands, sparks of the same form, so from the immortal

proceed, oood youtli, diverse

way back

their

Com.

mdya

into

jivas

it.

Everythini-

(1)

made,

as

tlie

Ptiruaha from which samsara derives

its

aoain

it is

of the book

who

bein<r

iunuortal source,

absorbed
is

known,

the subject of

which
is

becjun for

is tlie

'

all

it

true

is

tlie

will

true

this

which

(Vpara
as

strength, from

and into which

the subsecjuent ])ortion

jmrpose of explaininj^' him,

of the

is

its

]roceeds

The

is

satyaiih or truth

apara vidya and which

in the nature of the fruits of kartiia

but

of

become known and who

Brahmavidya.^

subject

result

That entity known

has already l)een stated.

which, as

and they find

is

the subject of

only relatively
p<(r<i,

vidya

is

WITH

absolutely true, bein<^ defined as

This sat i/am

the other satyaiti

How

could

men

is false,

To

'As from the

cles of fire issue forth

form

so,

and

real

altogether beyond the reach

this end, the

fire well-fetl

Sruti gives an

sparks,

by tlicmsands like

i.e.,

parti-

in

their

fire

from the inunoital abode descrilied, diverse

yiwfcs, diverse
i.e.,

knowledge;

being the subject of ignorance.

it is

of direct })ercej)tion.
:

absolute existence.

subject of

directly cognize the immortal

Parushfi, seeiiig that

example

the

real, bein*;'

is

125

SKI SAXKAKA'S C'OMMENTAKV.

because of the

in their various bodies,

difference of conditions,

come

into existence.

as from ak<i8, the spaces enclosed as

it

As these spaces undergo

limits of a pot, etc'

Just

were within the

varieties

corresponding to the varieties of their conditions such

as pot, etc., so also the jivas according to the varieties

of their bodies created by

are

absorbed

into

names and

foruis.

the immortal pui^usha

'V\\^ jivas

when the

bodies conditioning tliem cease to exist, as the

cavities cease to exist, wlien
exist.

tlie

pot,

As the origin and destruction

cavities in the rt^fts are

due

pot, etc., so also the cause

jiva are due

bodies bearing

to the

etc.,

of the

to its being

various

cease

to

various

enclosed in a

and the absorption of the

akshara,

names and forms.

being conditioned by

MUNDAKOPAMSHAI).

126
f^^t

He

is

5IJJcT:

^T.

mw.

H^T5irPT^cTn

With

nkshara,

beyond what

is

is

known

krita (the unmanifested), the seed of

form and transcendini;

devoid of

varieties

all

its

brit>ht,

taJi,' liavin<i;

that

is

says

wordly.

no form of any

hhyaatarah^ means

'existin*;-

Unlwrn

iiorn

from

'

itself

'

nor

from which

not
frot II

of

thus.

kind.

of thinj;s, have

birth

JHvt/ak,'

of itself

because
'

or

aniur-

Pnr'aska,^ all-

anythin*;.'

'

Sabalit/a-

])()t,

neither

i.e.,

beini;'

As wind,

and as the

ease of the different cavities

is

all

both without and within."

could be born.

it

and

whicli

'

born

Hi',

any other, there

case of water bubbles,

avya-

and beieft of

pervading' or seated in the city of the body.

is

as

tliat

capable of hein^- only

is

the text

beino self-resplendent, or
all

all. (2)

naine

all

own modifications

of conditions

forms like the akas and which

neoatively defined,

distinct from

beyond

is

view to describe the nature of

which

i.e.,

without mind,

witlu)ntji>7'a>irfc,

pure and beyond tlie avyakrita, wliich

Cmn,

existhio- with-

bright, formless. all-})ervudin<;-,

out and within, unborn,

no

otiier.

etc,,

in

the

etc..

in

the

of akaa, so modifications

for their

source, and

all

these

WITH

when

modifications are denied

drift is

and

tliat

COMMENTARY.

SKI SANKAIU'S

he

constant and fearless.

is

Thouj^h

The

denied.

and within, unicorn

immortal,

undecayin<;,

tlierefore

hiitli

both without

is

127

ehanjifeless,

he aj)pears to be in

various bodies with proiia, with mind, with senses

tiie

and with

who

tiieir

objects owin<;' to the ignorance of tliose

perceive difference of conditions,

the

etc., as tiiey see in

surface

but

still

without jn'ami,

whom

tlie

to those
etc.

he

who
is

such as

the colour

(iJcaa

of the

the reality,

see

without pi'mui,

he

is

in

i. e.,

mind, whicii has various active powers and

whose characteristic

is

powers of knowledge and with

volti<m, etc., does not exist.

him

praiKiy the

He

motion, does not exist.

without mind because in him the mind with

that of

bodies,

etc.,

It

its

is

various

characteristics of

its

should be understood

are denied the varieties of winds such as

active

sensory organs, their

objects

and

accordingly intellioenoe, mind. theor<jans of knowledge

and their
'

It

Accordingly, ant)tlier Sruti says

objects.

seems to think and move,'

He

is

siihhra

or pure,

because both these conditions are thus denied of him.

The Akshdva
whose nature

name and

which
is

is

beyond

all,

indicated as the seed

form, as

it is

known

to

the

Avydkrita

condition of

be the seed of

all

all

MUNDAKOPAMSHAD.

128
effects

and causes;

known

as

avyahrita.

in

is

whom

In

conditions.

akas with

all

their

i.

e.,

beyond

is

all

e\en

not subject to any

known

akshara

the

is

above

condition

its

akshara

the

as

the objects of duality struno- tooether as

How

warp and woof.

2>*'^''Wfc,

because

Purusha

unmanifested akshara,

this

out

pa ram/'

The

modifications.

its

etc

own forms

then could

be said to be with-

it

If porvna, etc., existed

such in

as

before their creation like the purusha^

then the pttrusha can be said to be with pjYMwr because

of their then existence

but they, the pra/un,

not, like ih^purtisha, exist in their

creation.

their

prami,

gr^qTl^TTT:

orfljans,

Co'Di.

putr<C

highest

own

forms,

purusha

?mt

the akas, the wind, the

is

before

witliout

II

fire,

X
all

water and the

is

said to be
it is

'

aputra' when a

explained how

said in this connection that in tlu^ ^ine oi the

etc.,

the sen-

(,S)

not born to him, so

the pi'awty

II

all.

As Devadatta
is

T^^?T vTTWt

are born i\w pi'ana, thennnd,

earth which sui>i)orts

'

the

do

etc.

From him
sory

So

etc.,

do not

purusha alone viewed

exist

because

as conditioned

by

it

is

purusha

from

this

the seed of

WITH

SHI SANKAUA'S

name and form

is

born the prana, the modification of

the object of ignorance, a mere

a non-entity

for,

name and

another Simti says

in

an object of

is

man cannot

seen

in

dreams

mind,

organs and their objects are born of

that he

is

really v,'ithont

prana,

it

(pi'ana), as

by a son

the sensory

all

Therefore^

this.

etc., is

established.

should be known that just as these pi^ana,

etc.,

even after

really exist before the creation, so,

did not

absorp-

the mind and the senses,

tion as the organs,

is

by prana,

be said to have a son,

similarly the

name

and a falsehood, the

it>;norance

hjohest cannot be said to be jKjssessed of

a son less

'

nature

its

The

'

mere speech, a modification and a falsehood

which

12&

COMMENTARY.

so the

bhutas which are the causes of the bodies and objects.

'

Kftani,^

the

various kinds
'

A'pah',

all.

taste

akas, the air internal

such

water.

All these

'

as

avaha,

PHthivi,'

etc.

earth.

and external, o
Jotihi\

'

fire.

Visvasya,'

whose attributes are sound, touch, form,

and smell and which are

formed

res])ectively

bj'

the combination of the latter with the previous attributes are born of him.

Having

briefly

stated

the

immortal, unconditioned, eternal Purusha, the objec

oi

para vidya, by the

text

'

Bright, formless, etc' the

Sruti next proceeded to explain his

nature

in

detail

130

MUNDAKOPANISHAD.

and

length.

at

only when a thing

It is

and at length

briefly

easily understood as

becomes

it

if

explained

is

capable

being

of

explained by S^itras and by

their coninientaries.

^.^^ Tf^IT^

'TT^: STTOT

This

is

T^^\

he, the internal

whose head

?Wt
atnum

^ Hl^?cTncn
of all

created things

agni, whose eyes are the sun,

is

moon, whose

are

ears

the

four

and the

whose heart

whose

directions,

speeches are the emanated Vedas, whose breath

is all

is

This

(4)

text

is

intended to show that the

puruaha within the

globe,

bha the

is

this

first

born,

principle.

This loka verily

head
'

ycisya^ (of

'

is

virat

born of HiranyagaV'

The

text

also

or svarga,

Agni,

describes

from

Gautarmi.^

whose eyes are the sun and the moon.

The word
into

is

born only and a modification, of

^Agnihij the deva loka

*

who

purusha, though apparently distanced by an

mediate

vayu,

the universe and from whose feet the

earth proceeded.

Com.

U^ll

whom) should be

read

the
'

inter-

him.
Sruti

Murdha*
The word

in every clause.

^aayd' subse(]uently occurring being converted

yasya* whose si)eech are the opened,

i.e.,

celebrated

WITH

SRI SANKARA'S

'Hridayarn,''

Ve(l<i8.

heart.

The whole universe

universe.

the mind for

and because

it is

existence having for

atman

of

all

in all created things,

the knower and

er,

stated that

through the

its

feet

endless,

the earth was born

the

created things
is

who

first

the

is

he who,

for, it is

embodied

body the three lokds

the seer, the hearer, the thinkis

the cause of

who come

living beings

all

only a modification of

from the mind when waking, like

and from wliose

this deity, all-pervading,

interior

whole

the

Visvam,''

'

is

131

ahsorbed into the mind during sleep

issues

it

s])arks of fire

COMMENTARY.

It

all.

into

born of the

five fires are also

is

next

samsara
same pu-

ru8ha.

From him
sun

Agni {Dyu

the

from the moon

(clouds)

in

loka)

from these, the male

the semen on woman, thus gradually

such as BraliTnins, etc., are

Com.

(fire)

is

the

pat^anya
plant that

which sheds

many living beings

bom of the Futmsha.

'FroTn him,' fron\ the

a kind

fuel

loka,

from the clouds, the medicinal

grows on earth

Dyu lohi,

whose

the l}i/u

of abode for

Pvrusha.
man.

^Afjni,'

(5)

the

That Agni

is

MUXDAKOPANISHAD.

132

described, 'Samidhah,^ fuel

were, a fuel

for, it is

From

lighted.

the

moon

paijanya, the second

sun

for vvhit-h the

as

it

loka

is

is.

Dyu

by the sun that the

emeroino- out of the Dy\i loka

tire, is

produced

and from the

parjanya, the medicinal plants proceed, grow on earth

and from the medicinal plants offered

fire

serving as the material cause the

to the

man

purusha

(fire)

sheds

semen on the Moman

(fire).

parusha

many living beings such as Brahkarma and their fruits

are prodiiced

oiiius, etc.;

moreover, the helps to

also proceed

^m

<T^iTT?:=^:

Thus oradualh' from the

From him
sacrifices, all

from the Puimsha.

?rtf?

^^

?titt^

the Rig, the

^W ^cnt

^f^^

Sama, the Vajur. Diksha.

Kratus, Dakshina, the

and the worlds which the moon

j'ear,

the sacrificer

sanctifies

and the sun

(G)

illuminates.

Corn.

How

'

Tasmat,'' from the

Purasha

'

Rlchafi

the mantras whose letters, feet and endings are deter-

mined and which

like the gayatri.

are

marked

Sama

with

fold classification characteiized

(music).

'

Yajus,''

mantr(fs

in

liy

its

Ckhandas (metre)
fivefold aiid seven-

by stkoha and oWwr gita

the forin

of sentences.

WITH

SANKAKA'S COMMENTARY.

SKI

whose

letters, feet

rules.

Thus the

and endings are determined by no

threefold

nuintras.

Dikshxi',

'

trictions such as the wearino- of a rtioiinjee

cord), etc.,

sacrifices whicli
*

recjuire a

Agnihotra,

single

in

sacrifice

cow up to unbounded whole wealth.

stated time as a necessary adjunct of laiiina.

the ])erformer,

i.e.,

are the fruits of

the

sacrifice).

moon

liis

the sacrifices

'

})Ost).

from

'Year,'

VajariKiTuC

The worlds which

karnid are next described " whicVi

where

renders sacred and

these are

^Kratu'

etc.

y>tp(i (i.e., sacrificial

Dakshiiuih,^ rewards distributed

res-

kind of

(a

imposed upon the })erformer (of a

Yajiuia,^ all sacrifices such as

133

attainable

by

tlie

northern

the

routes and are tlie fruits of the kdriiia

sun shines'";

and

southern

i>erformed

by

the knowing' and the ignorant.

MIUIMl4V Jfl^^lt cfT< T

From him

also

the

sadhyas, the men, the

m^

SW=^^ avij^

devas are
cattle,

II

^ n

variously born, the

the bird, the pi'ana and

the ap(vna, the corn and yava, tapaa, devotion, truth

Brahinacharya and injunction.

Com.

T(i87nat,

'from him

also,

(7)

from the purusha.

'Variously.' in various groups such as vasiiS, etc.

Sdmyra-

MUNDAKOPANISHAD.

134
&utah, well

bom.

Sadhyas, a

karma

those that are entitled to perform

food of men,

and yava,

to

Tapas, both as

both

cattle,

The

birds.

The Prrtwt and the Apana; corn

etc..

be

Vayamsi,

of the village and the forest.

Men

oi Devas.

si)ecies

used for making- havis

(oblations).

an indispensable adjunct to karina

whose efficacy lies in the purification of the performer and

as an independent means of attaining the fruits oikarTna.

Devotion, that state of inind which })recedes the mental

calm and a belief in a future state necessary to the

complishment of

all

human

ends. Similarly, truth,

avoiding falsehood and speaking out

happened, without harm to others.

absence of sexual intercourse.

ment

wliat

has

aci.e.,

really

Brahmacharyani,

Injunction, the

state-

of what ought to be done.

m ^ ^^r "^ =^T^

From him are borne
their sevenfold fuel,

STRTT

5?T^T

Mf

cTT:

mm

II

II

the seven j/)YMirt8, the seven flames,

the sevenfold oblation and these

seven lokas where the pi'anaf! move, seven and seven

in each living being lying in the cave, there fixed.

Com.

Again the seven

po^anaa,

in the head are born of this

i.e.,

(8)

(organs of sense)

purusha

alone.

'

Their

WITH

COMMENTARY.

SKI SANKAKA'S

135

seven flames,' their light which enlightens their objects.

Similarly, the sevenfold fuel, their sevenfold objects
for,

it is

by these objects that the jjvawis,

of sense are fed.

'

The

sevenfold oblations

tions of the sevenfold objects

"

He

offers

The

Lying

The seven

the senses."

" where the pi^aiuis

says

lokas,

'

is

is

sleej) in

Fixed,' fixed by the creator.

that

all

propitiate

karma

"

rest.

the lx)dy or
'

Seven and

The meaning

of

hit^na performed by knowing

their

Atman and

as the

as well

rant and their

intended to

apctna and the

during

seven', in every living thing.

context

move

vital airs, i.e., pixtiut,

in the cave,' lying

the heart.

who

S^^titi

the seats of the senses where the j/i'muia move.

clause

exclude the
'

the percep-

',

another

for,

organs

the oblation which consists in the i)ercep-

tion of the objects b}'

i.e.,

i.e.,

the fruits

fruits

all

men

of such

by the igno-

kaiifna jjerformed

means and

the

these proceed only

from the highest and the onmiscient puruafut.

From him

proceed the oceans and

and the diverse

rivers

from him

all

the mountains

also, all

the medicinal

plants and taste, by wliich encircled by the Bhutas,

i.e..

MUNDAKOPANISHAD.

136

body

Atman,

the intermediate

gross elements,

subtle

i.e.,

seated.

is

Com.
oceans',

'

(9)

From
the

all,

from

him,'

purusha.

the

salt ocean, etc.

Himalayas and the

^

Syandante,^ flow.

'

Sarvarupah,' of

rest are
'

Mountains',

such

the

as

From

forms.

tliis

Granfifes.

purusha,

yava

also proceed, the medicinal plants, such as corn,

paddy,

'

etc.

seated.

'

'

'

Pariveshtitah%

The

5^T '^t f^^

Tapas.

encircled.

Atman,

<>ross liody

and the

cT^

^^

All

this

as

is

the immortal who knows

it

were, intermediate

universe

Brahman, the
this

good U)oking youth

Com.
fore, as

Thus, out

o(

the Sruti says

Kai'7)ia

highest and

as seated in tlie cavity

even

of the heart, unties the knot of ignorance

Oh

here.

(10)

purusha,
'*

is

this

all

five ^ross

Tishthate\

soul })roper.

TngrTJI

is

'

the subtle body, so

internal At7ruin\
it is

The purusha, alone

and

Bhutaih,^ by the

the

called, because

between the

'By

Taste,' sixfold such as sweetness, etc.

which', by which taste.

bhutas.

the

purusha.

from this

all

Rivers',

many

'

The

'

Th<>

all

name

this
is

is

born

mere

there-

speecli.

WITH

SANKARA's COMMENTARY.

SHI

137

modification and a falsehood and the purusfixi alone

true. "

Therefore

all this is

only puruaha.

verse has no separate existence apart from

Hence

knowing" whom,

Atmaii, the
all

first

Trt//rt8,

is

is

is

Brahmum.

who knows

this

it

becomes clear that

puriisha and nothintj else exists

then is this " all," it is thus explain-

of the nature of A<jidhotra and the rest.

meant.

And

fruit
all

due

this

Therefore everything
that he himself

is

and the immortal placed

this

to

is

it.

By

'all'

evolved out of

is

Brahman.

Brahman

He

the high-

in the hearts of all living

beings, destroys the dense tendencies of

Iha,

purn^ha.

Bh/igavan, by

purushi, the supreme

known,

knowledge and the

this nuich

is

uni-

becomes known," the answer

when

cause

What

Karriia

ed.

this

i.e.,

this universe is

excejjt him.

est

all

been gi\en,

has

propounded "

to the qu^^stion

The

ignorance.

even while living .and not merely after death.

Soumya,

go(xl looking.

Here ends the commentary

on the

first

part of the

Second Mundaka.

SECOND
ifluuiiakopanishnj),
:o:

PART.

II.

^TH
Bright, well-fixed, movino- in the heart,

the support of

all

in

him

this

is all

all

that has form and

be sought after by

all

all,

that

which

is

is

Com.
is

It is

now

formless, could be

which

which

is

beyond the reach

all.

is

to

of

(11)

how the akshara which

explained

known.

great and

this

formless,

man's knowledge, and the highest of

II

universe centred,

Know

what moves, breathes and winks.

IM ^

A'vihi,

briglit,

shining

as the percipient of sound, etc., according to the Sruti,

" It shines through

is

its

conditions of speech, etc."

seen in the heart of

all

living beings

It

a|)pearing

there with the attributes of seeing, hearing, thinking,

knowing,

etc.

This Brdhnutn shining

well seated in the heart.

It is

is

Sannihita,i.e.,

celebrated as guhacha-

WITH

ran because

Padam,

'

How

the Brahrrutn
are

moving,

Great', because

reached by

objects.

spokes

ino\es in the oa\ity in mcxles of

it

hearinpf, etc.

cattle, etc.,

is it

because

all,

universe

pvftiut,

that winks

all
;

this in

without

it, 8((t

and that which has not,

do not
objects

from,

it is

it

is

this

is

from

Brahman

the reach of

is

all

force of

both 8at and

because of

all

Pararit, distinct

connected with the expression

Varishtkam, the highest of

high, the

the

the gross and subtle

men" though remote

beyond

and' winks',

that which has form

the only eternal entity.

beyond

" knowledge of
that

(laat,

i.e.,

men,

centred, know,

all is

Varenyam, covetable

exist.

or,

from

own atitum

and

Ejat,

l)reatlies, i.e.,

iiot,

which

disciple, that that is j'our

for

Because in

centred as the various

is

Imving prana, aparyi, etc

the particle cha

the

is

all.

seat of all

the wheel-ring of the chariot.

birds, etc

that winks and

asat

it

seeinf:^,

than

greater

it is

said to be great, etc ?

all this

in

i.e.,

139

COMMENTARY.

SRI SANKAKA'S

all

meaning

the

is

wordly knowledge.

because of

all

that

iji

pre-eminently high, being free

all faults.

^?t

^TPI

II

"WW

140

MUNDAKOPANISHAD.

What

is

them
is

is

what

brioiit,

what are centred

this

all

immortal ^rr/Amfm.

speech and mind.

youth.

lookint>-

smaller than the small, in

is

the world and

That

those that live in

That

prana, that

trne and immortal

is

thy mind

Strike

ifi

upon

should be struck by the mind.

Com.
by the

Besides

ao^ain it

From

is

Brahman

subtler than

the particle chi,

than the

biojrest,

it is

etc.,

rest, inhabitants of those

to

depend ujjon

this immortal

speech,
internal

are fixed

pra'iui, senses, etc., is

that

'

It is

etc., is

the

upon the Brahman.

all

are

all
i. e..

tlie

well-

Brah7nan

depend

the whole

is

It

praoui,
is

their

combination of

t]\^^prana of prana, etc.

which

is

the internal

intelli-

true and, therefore, endless.

Veddhavyam, should be
is

for

the

dependent upon that intellioence,

Brahmau

gence of prana.

it is bip;i>er

whom all
and men and

the instruments.
for

accordino- to the Srati

meanin<j

that
Tn

Intellifyence",

all

intellii^ence

This immoital

etc.

Brahman on which

mind and

(i.e.,) >Tain, etc.

su<;gested

worlds

''

it is

that the sun, etc., shine

the subtlest

such as earth,

worlds such as earth,

known

(12)

archmiai, brioht, because

it is

lioht of the

ftood

that which

seized

by

mind should
This

beini>; so.

tlie

mind.

The

be concentrated
<;ood

lookiuij;

WITH
youth,

that.

strike

commentaky.

SHI sankaha's

i.e..

141

mind upon

coiicHntiate your

that Brahrtum.

HavinfT taken the bow furnished by the Upcnnskffds,

the oreat weapon

and

tixed

in

it

the arrow rendeied

pointed by constant meditation and

havinj^

with the mind fixed on the Brahnuin,

youtli

at tliat

Com.

bom
what

it

the immortal

tliat is hit is

GHhitva,

in, i.e.,

strarti,

ed

How

bow.

tlie

mark

now

ha\inif

i.e.,

(juality is stated.

the arrow

and drawino-

it, i.e.,

(13)

Dkanuh,

exphtined.

taken.

Upanishdthtnt

fix

Maha-

the arrow

of

Upaaanis'itam, rendered pointi.e., purifiefl

havintj;

after

fixing;

drawn the mind and the

from their external objects and bendin',

concentrating-

it

^ood lookinir

Brahman.

well-known in the Upaaishads.

oreat wea})on,

by constant meditation,

senses

hit,

(hawn

them on the mark,

not be bent as by the hand;

hit

for the

the

i.e.,

bow here can-

mark

the

im-

with thy mind,

Oh

good looking^ youth, engrossed by meditation upon

thi&

mortal livdhtnunHWyxi^ defined

Brahnum.

MUNDAKOPANISHAD.

142

^^

^s^Tm^ >^?i ^?^T!^^r

Prmmva is

The

the Brahonan

by one who is

the how, the At7nan

said to be its mark.

is

self-collected

is

What the bow and the

as the

bow

is

i.e..

supported by

Om"

bow.

The arrow

as the

Atnum

sciousness.

is

by the

Brahman

Pranava

ParatiuUman

itself

on a mark.

itself

bow

is

is

like a

conditioned

having entered the body here, as the sun

That, like an arrow,

said to

without

force of the

Therefore the
the

the immortal Brahman.

Atmun

only when

for it is

enters the water, as the witness of

is

(14)

the cause of the

is

becomes fixed in the

it

as the arrow

fixed in the mark.

nnan

becomes,

Brahman.

by the repetition of Pranava, that the AtTruin

obstruction,

itself

liits

he hit

rest above referred to are,

Brahman

enterinoj into the

purified,

the arrow and

It slioiild

the cause of the arrow entering- into

the mark, so the syllable "

Atvian

is

II

The Pranava, i.e., the syllable " Oin " is the

exi)lained.

bow

and tliat which

like the arrow, one with the mark,

Com.

II

l)e its

being

so,

states of con-

discharged towards

Therefore the Brah-

mark, because

by those who
Tiiis

is

all

it is

seen to be the

mind

fix

their

the

Brahman

ujion

wliich

it

as

is tlie

WITH

mark should be

who

liit

by one wlio

who

get at external objects,

who

thing,
is

self-collected,

is

is

disgusted with every-

has con(juered his senses and whose

When

concentrated.

that

success of the arrow

tlie

mind

the Atnuiii becomes

is hit,

like the arrow, one with the mark,

Just as

i. e.,

from the excitement caused by a thirst to

free

is

143

COMMENTARY.

SlU SANKARA'S

i.e.,

its

is

Brahnum.

the

with the mark, so the fruit here achieved

becoming one
the Atrnan

is

becoming one with the immortal Brahviuvn by the

of the notion that the body,

dispelling

etc.,

is

the

Atrruvn.

He

in

whom

one

to be the

speech

Com.

this

As the
it

more

Brahman,

in

abandon

know
other
(15)

" Immortal" cannot be easily grasped

rei)etition

is

easily cognisable.

whom

centred, as also the

know him,

htuin of all

the road to immortality.

is

by the mind, the

making

all

mind with the pi'anas are centred

(sky), the

him

the heaven, the earth, the antaHksha

for

the

jmrpose of

He, the immorta,!

Dyoith, earth, and antaHksfut are

mind with the other instruments

disciples

as

"the one," the

supix)rt of

MUNDAKOPANISHAD.

144
all

the Atniati,

selves
oflF

and

all livino'

principle of your-

the internal

i.e.,

beings

haxino'

all other speech of the nature of

also all Kai'Tiia with their aids

this,

i. e.,

the knowledoe of the

known
""

elucidated by

Atmmi

is

by which the great ocean of Samsara

another Sruti says " having- known

beyond death

there

it

for,

were

it

crossed, as

is

him

thus,

no other

is

" as

the road to

the attaintment of emancipation, the bridoe as

travels

leave

that,

Apara vidya

one
to

rotid

emancipation.

Wliere the nerves of the body meet together as the

spokes in the nave of a wheel, this xitDiani^ within
variously

May
side

bom

meditate upon

"

Om"

it

as the Atnian.

there be no obstacle to yonr going to the other

beyond darkness.

CoDi.

Within

(16)

the heart where

all

nerves running

through the body meet together, as the spokes

nave of the wheel,

in, as

this

Atman, spoken

of,

in

the

dwells with-

the witness of the states of consciousness, seeing,

hearing,

thinking,

knowing and

af^

it

variously born by the modifications of the

were,

being

mind, such

WITH

SHI SANKARA'S

as anger, joy, etc

men

internal

conditions of the

Atman

ni)on

" the

jjrecejjtor

disciples. "

The

renounced

let

" as

instruct the

who being

Him

that they

benediction

his

without

be

for

Beyond the

hindrance

have

darkness

of

devoid of ignorance.
crossing the ocean of

He who

to

vah
your

bej'ond

ignorance,

i.

e.,

Atman

the

of

may

svrtsfi

without hindrance

the realisation of the true nature

of the

desirous

Brahman,

reaching the other shore. Paraatat, beyond

what

your

has been

it

must

the

of

meditate

Om

And

stated.

the

to

and taken the road to emancijiation.

gives

the Brahiiian

attain

paraya,

sense (mind)

disciples are those

Karma

prece})tor

according

who knows

knowledge

to .acquire the

",

145

'He has become

the syllable "

having

and imagining as

support

The

in the world say

he has become ''joyful

angry,

said

COMMENTARY.

should be reached after

Samsara and who

is

the subject

Para vidya.

mcTT^cT:

Tfrq^^rf^ vftn

This

Atman who knows

and whose glory

is

^^^^T^rgct ^^rrf^
all

and

all

'i

ii

everything

of

so celebrated on earth

II

is

10

seated in

MUNDAKOPANISHAD.

146
the ((has of

brioht city

tlie

tioned by

tlie

body and

is

mind,

oi'

seated in food,

the

e.,

intelligence (in the cavity of their

on

is

condi-

l)ody

fixins;

the

The

dis-

heart).

by means of their superior knowledge

cernino- people see

all sides

He

Brahman.

the leader of the/>ra>w, and the

is

the atnutn which shines,

and im-

all bliss

mortality.

(17)

Com. Where He
'

sarvajita''

He

ed.

and

What is

now

ex])lained

sarvavif ha\e

'

is a,<j;ain

<;lory is this" is

is. is

described

by the expression
olory

'*

whose

celebrated."

is

By whose commands stand sup-

and the sky,

j)orted the earth

terms

already been exi)lain-

" whose

meant

that glory

the

by

whose

command,

the sun and the moon always rotate as the Hamino'

By

fire-brand.

wliose

command

the

that

is

in the

same way, the

and the years do not transgress

kantha,

tiieir

seasons, the

])erformers and

by whose
their

likewise go beyond their ai)j)ointed time

glory.

command

all

moveable and immoveable likewise obey, whose

commands

all

and the

rivers

seas do not overstej* their limits, whose

lihuvi, in the world.

this glory

and who

illuminated by

all

is

This

omniscient.

I)ev<(

solstices.

commands

fruits

do

ii()t

that

is

Jiis

whose

J)iv//e, bright,

the states of consciousness.

is all
/.

e.,

Brahma-

WITH

pure, in the lotus of the

Brahnum

is

liecause, otherwise,

the
is

is

lierceived

who

modifications of

because he

lejids

thitahj fixed.

which

and

i;rows

Anne,

the

in

a modification of

is

intellect.

lotus

and

not

for,

fixity in

the Atinan
in

the

Atni((n. Vijminemi,

is

food.

by

i\y

really

Tat,

he

mind.

and the

bixly.

Prutlsh-

in

the body

e.,

/.

tln foinl

S((naulh(i(/<f,i\\\u*^

;.

Leader of the prmui

fo<:Kl,

day

decays

heai-t,

the

the prtitia

from one ^ross !x)dy into another

Ixxly

or

all-pervadint^ like

is

(Thus) conditioned by the mind.

bod}',

the

in the

if seated there

Manoiaa(/((, because seated in the

perceived only by the

and the

(t8

motion to or from,

not possible for him

ak((,8.

because

heai-t, so called

Vt/oruni, in the akfis, within the

cavity of the jieart. Ife

is

147

always riianifestiug himself there,

form of intellioenee.

place

COMMENTARY.

SKI SAXKAHA's

eaten

day.
in the

HHckiyaiii,
cavit}'

seated in

the

and whicii

of the

the

entity

kn()wled^;e, thorouj^h,

heart
of

the

produced

by the teachingis of the sastras and the preceptor, and

arising from ccmtrol of the mind, contrt)! of the senses,

meditation, complete renunciation and freedom from desire.

Paripdsyaidi, see on

idl

sides

full.

JJhinih, the

discernino-. A'}l(l}ularltpam,fv^'^'Uo]u all dani;:ers,miserie

and troubles. Vibhati, shines nuich

in one-self always.

148

MUNDAKOPANISHAD.

When

he that

of the heart
his

karma

Com.

man

is

is

is

is botli

untied

hi^h and low

all

fruit of

donhts are solved

i.e.,

intellect accoi'ding to the Sruti "

imbedded in the

destruction

things

have their

worldly

men up

" the

is

which clings

The

doubts

lie

attached to the

Bhidyate, under-

regarding

solution

to the

which

desires

is

Atman.

doubts

all

Paramat-

Loosened

heart, etc." This

heart (intellect) not to the

knowable

all

which

perplex

to their death, being (continuous) like

the stream of the Granges

of the

man whose

have been solved and whose ignorance has

knowledge

and

the group of tendencies in the

to ignorance, the desire

pelled, such

(18)

the knowledge of the

stated to be the following.

knot of the heart,"

goes

seen, the knot

consumed.

The

mind due

is

karma

in this

in previous births

as

life,

doubts

l^een

dis-

was anterior to the birth of

such as was performed

and had not begun

by him

to bear fruit

and

such as was existing at the birth of knowledge come to

an end

but not that

birth, for it

karma which brought about

had begun to bear

scient", not subject to

fruit.

aamsara

'

this

He, " the omni-

both high and low,'

WITH
high as

beiiijc^

when he

COMMENTARY.

the cause and

seen directly as "

is

emancipation,

The

SKI SANKAHA's

low as being the effect

am

light of all lights

CoTii.

is

is

what the knowers of the

knowledge.

'

The highest

were, of a sword

"

where
because

hy/hest,

Atman

the innermost

from the taint of

Brahma,

Atman

of

it

is

it

is

proceeded,

i.e.,

untainted and devoid

subhram

or pure.

The

as

lire, etc.

of even the

fire,

is

of

of

jjarts,

is

faults.
all

which

from

all

and
the

because

therefore

light of all lights,

The meaning
etc-,

free

devoid of parts

enlightens even those that illumine

such as

and

Yirujmu,

greatest

that

it

place

located"

other

all

as

the

is

all.

and

the

Niahkalam,

all.

kalaa had

of

ignorance

because

sheath,

it

realised

is

and

intelligence

sheath',

tlie

(19)

briefly elucidate

Hiranmaye, golden,

because

it

is

Atman know.

with

or bright

light,

pure, the

the

following texts

the meaning already expressed.

of

attains

in the innermost sheath of golden

The three

i.e., full

one

he",

cause of samsara being up-rooted.

tlie

stainh^ss indivisible Jhvdiinan,

hue. That

149

it

is

whose light

other things

that the brightness

due to the splendour of the

150

MUNDAK0PAN18HAI).

intelligence oi the

Atiiian

is

Brahman

the highest light which

other lights.

'The knoweis

men who know

<,'erning

within; the light of the

is

not illumined by

of the atinan\

those dis-

the Self as the witness of the

objective states of consciousness regarding sound and

the rest

as it is the highest light,

only those

it is

the subjective state

follow (are in)

who

of consciousness,

not others, who follow (are in) the jterceptions of external objects, that

cT*T^

^PcTJTg*TTm

The sun

^k cT^

it.

All shine after

this fire?

mnw

^^^^\ ^^'i^i

^^

ii

li

nor the moon and the

shines not there,

Nor do these lightnings

stars.

is

know

How

shine.

him who

shines.

could

All

illumined by his radiance.

Com.
ed.

How that

The

in, i.e.,

is

the light of

all

sun. though enlightening

lights

all.

is

explain-

does not sliine

does not illumine the Brahnuin wliich

Atman;

for,

tliis

(20)

is

his

whole universe

the sun illumines the

other than the Atmai) with the light of the

Brahman,

but has not in himself the cajjacity

illuminate.

Similarly neither the

ning shines.
of our

moon and

ITow could this

vision ?

Why

the stars nor the light-

tire

dilate ?

to

which
'I'his

is

in the

universe

range

which

WITH
shines,

sliiiies

sankaha's commkntaky.

SHI

with

Him,

li^ht of

tlie

151

tlie T^ord

of

all,

wlio shines hein<^ liiinself luminosity. Just as water and

the rest hy their contact with

of

tlie fire,

heat with the heat

fire,

but not by their own inherent i)Ower, so

this universe, the sun and the rest shine with the

As

all

liolit

it is

the livuhinan alone that

thus shines and shines with

varjinj^f li^ht in its diverse

of the BraJmian.

manifestations, itself luminosity,

whicli

is

see that

not

All this before

behind
all

is

this

is

all

liavinj;' li^ht,

illumine others.

immortal Bi'uh'inan; certainly

is
;

all

alone stretched out,

i.e.,

extended,

certainly ra^'/.>wt?i, the liio;hest.

is

true and tliat

a matter of speech

is

all

logically

wai-ds)

affirmed aijain

is

only

is

demonstrated

is

its

as

before us

of the i^norant, appears to be not

all

(21)
li^ht of

modification,

mere name and falsehood

made and

mantra. That which

else

all

and to the noith

to the south

Com. The statement. Brahman alone the

lights

that

for,

do not illumine others and that the

Brdhiimii

bellow and

infeiTed

cannot ilhnnine others as we

itself lio;ht

])ots, etc.,

sun and the rest

is

at len^'th

conclusion

and which,

in

Brahman is

first

(after-

by

this

the eyes
certainly

MUNDAKOPANISHAD.

152

Brahman.

Similarly

to the south

effect,

and possessed

behind us

is

that to the north

so,

and that above and

the form of

what

of

that

all

so,

that below,

Brahman
much ?

appearing otherwise than

All this vast universe

is

form.

Why

say

Brahman certainly.
Brahman is mere

All percep-

tion otherwise than as

just as the perception of a sequent in a

claration of the
is

Vedas

is

that the one

roi)e.

ignorance,

The de-

Brahman

really true.

;o:

Here ends the second

that

extended everywhere in

is

name and

so,

i)art of

Mundaka.

the second

alone

THIRD
illunbaliopmu5l]a5,

PART
^^w

5T

Two

H^iTT H^r=T ^^J^

inseparable

One

The other not

licious fruit.

Fara

Tiie

the inunortal

qfr^^inrr

of fine

plumage perch

of the two feeds on the de-

tasting of

it

looks on.

(1)

vidyii has been explained, by which

pnrasha^

'

i^

coiMi)ani()ii.s

on the self-saine tree.

Com.

I.

or the

Truth could be known,

by whose knowledge the cause of Sdinsara, such as

the knot of

can

tiie heart, etc.,

Yoga which

the

is

means

be

to the realization

Brdkniaii has also been explained

" taking

the

(pient portion

bow and the

is

intended

helps to that yoga, as

is

here

tremely

determined

difficult to realize

illustration

Now

the subse-

rest."

etc.

Here,

auxiliary

Chiefly, the truth

another mode, as
it.

of the

by an

to inculcate the

truth,

by

destroyed.

totally

it

is

ex-

though already

154

MUNDAKOPANISHAD.

vumtrd

done, a

Suparnau,

an aphorism

(brief) as

the piirpose of

for

two of oood

"word Snparua"

tlie

asc'ei'tainin>'

beino-

motion

two

or

same name

tree

(*

be perceived

liirds

(the

or

tlie

liavin<j;

Sdhhaynn,

same cause

of

Kein^' thus, tliey are perched on the

manifestation.

same

entity.

used to denote birds <>enerally)

Sctyujau inseparable, constant, companions

hearino- tlie

introduced

is

alisohite

same,' because the place where they could

is

identical).

Tree

'

'

here means

'

body

;'

because of the similitude in their liability to be cut

destroyed.

or

tree

as

Brahman) and
it is

its

its

named Kshetra and

karma of all living thin<j;s.
It

is

<'onditioned
desire,

the subtle

in

karma and

and Isvara are

])erched,

body

eats,

marked

just

fruits.

etc..)

up

as

Tliis

{i.e.,

in

downwards

source in AvyaJda (titayd).

in

it

hant>-

It is

the fruits of the

here that the

body to which

A tinan,

ionorance,

their unmanifested tendencies clino'.

j)erched

one,

i.e.,

i.e.,

tastes

as hapjaness

diversified

the

root hi^h

its

branches (j/t'ana,

and has

transitory

for tastin*^'

known has

well

is

embraced

PiirishdsvKJate,

oo to the same tree

birds

like birds.

kshetrajna

Of these two

occu]>yin;

from ionorance the

and

modes; the

i.e.,

the

the subth'

kamia
many and

fruits of

niisery, j)alatable in

other,

so

lord,

eternal.

WITH
pure,

COMMENTARY,

SKI SANKAHA'S

and

inte]li<fent

and conditioned

]\v

free

his

in

fact of
all)

mere existence

liis

not

iriinefifiiiuj is

On
und

as the eternal

Gmti.

grieves

owin^; to

sees the other, the lord

In

this

enjoj-er occui)yin<>

state

who

of things,

the waters of the sea,

the ])ody

is

man

the

^rief.

the Jiva^

the heavy load of ignorance, desire and

is

atni<(i(

down

and that there

under
for

the

c(mvinced lieyond doubt that

and thinking that he

is

<>;ood (|ualities,

none but him,

is

is

enjoying or

the son

ha\e

lost

my

son

my

'*
:

wife

suffering;,

dies, is

is boiTi,

he orieves from helj)lessness thus

I

the

like a i>ottle-^ourd in

with and })arted from relations and kinsmen

(2)

i.e.,

thirst

by

or the <;reat-^randson of that, lean or stout,

with or without

nothino'

But

worshi])i)ed

is

the body as above described,

fruits of J\((riiu(, etc., sinks

were

it

hel]>lessness,

he l>ecomes absolved from

his j^lory,

mere

his

the self same tree, the Jivn drowned as

and

of this

witness (of

for,

the

by the

eaten,

direction, as in the case of a kinp;.

peri)lexed,

when he
all,

for, lie is

tliinj^

he merely looks on

tastin^',

omniscient

nature,

inaya does not eat

director of both the eatei- and the

155

am

is

united

therefore,
<^ood

dead

for

what

156

MUNDAKOPANISHAD.

avails

my life"

and

so forth

and

is

subject

but when thus constantly degenerating

pi'etas,

beasts,

to the

result

men and

the like, he

anxiety

to

from ignorance owing to numerous kinds of

troubles

in births,

of

owing

Imppens,
in

many

(previous) births to be instructed in the path of

Yoga

pure

of

deeds

up

stored

by some preceptor sur})assingly

compassionate

and

being qualified by abstinence from giving pain,

truth

speaking, continence, complete renunciation and

con-

trol over

the internal and external senses and with his

mind concentrated,
other

who

is

finds

by dint of

meditation, the

approached by different paths of

and by the followers of

Karma

from

distinct

Yoga
him,

conditioned in the body, not subject to the bondage of

Samsara, unaffected by hunger,

decay and death and lord over
thinks thus

"

am

thirst, grief,
all

tlie

the at'iuan, alike in

ignorance,

universe and
all,

seated in

every living thing and not the other, the illusory atmaiiy
enclosed under conditions created by ignorance and this
glory

this imiverse

is

becomes absohed from

from the ocean of

all."

then he

released

entirely

mine, the lord of

grief, i.e., is

grief, i.e.. his object is

accomplished.

WITH
Wlien
lord,

COMMENTARY.

SKI SANKARA'S

157

seer sees liim of golden line, the creator,

tlie

Furvshd, and the source of (Apara) Brahma,

then the knower. havin<> shaken off all deeds of merit

and

attains

sin,

supreme equality,

untouched

being-

with stain.

Com.

meaning

who

i.e.,

of

the
fested

then

all

Pasyaha,

one

man

of prac-

nature,

i.e.,

brightness

the

that

as

universe;

of

gold.

Brahma yonim'

Brahman who is the source of the maniBrahman. When he sees the Brahman thus,
the learned man shaking off, or burning away
forming a bondage to their root

good and bad deeds,

and being unaffected,

that supreme

Brahman.
is

of

same

the

self-resplendent

a learned man,

imi)erishable

Creator,'

conveys

also

Yada, when

Rukniavarnam,
of

or,

mantra

length.

at

sees,

tice.

(3)

Another

equality

The

i.e.,

freed

which

is

from

grief,

attains

identity with

equality in matters involving

the

duality

certainly inferior to this.

^TcR^T^
This
with

all

is,

^TcJTTIcr:

^^TT^m

indeed, Pran/(,i.

living beings.

e.,

^^f^

im'-

II

II

/swent, shining variously

Knowing him, the wise man

becomes not a talker regarding anj'thing

else.

Sporting

MrXDAKOl'AMSHAD.

1.58

in

self.

man

tliis

self

in

(U'liiilited

;ni(l

(loin;^-

who know the Brah-

the best of those

is

nets (enjoined)^

'man.

(4)

Cmn.

A^j^ain

now

This,

tin's

treated

Tsi'dra

Brah'nian down to the woiju.

in " S'(rvahhitt((ih" has

The

meanini;'

((tnifdi of

is

from

the
case

instrnjnental

the force of " thns

existinii in all living things,

become,"
i.e.,

directly

The man

*'

the import of the

he sees that

is

rit<(h(iv<iky(i.

all is

but this

talk of anythini;

man

none other than the

anythini;' else.

whose

>;])ort

is

Atiiyiii
lu^

within his
etc.

or

when

It

])lay re(|uires

is

so. lie is

in his

(mly

not

and knows
a

an <itiu<(kriddh,

own AtuKdi and

some

is

he could well talk of

Sijnilarlv, he

one who delights or revels

/^v?VZu

else,

else.

of knowledge sees, hears

A^aiu.

such as son. wife,

things more,

the Atnidn and nothing' else exists

where one sees anything'

;

of

means one

Ativddi,

to talk of all other

how then could he

that

of

realises

not become an ativadin. merely by the knowled<;-e

whose natnre

the

Him who is in all

own Atncdu and thinks
1 am he" does

who

thinfi^s as his

The

Vibhati, shines varionsly.

i\]].^

knowledi;*^

'

the j/t'anH of prdua^

living- thinos,'

All

'

of.

is

own

is

talker of
i.e..

one

not elsewhere,

((irnar<UiJt, i.e.

Atiiidx.

('xternal help.

The term

Hut delioht

MUNDAKOPAMSffAD.
or revellinfj does

not

loi>

any exteniHl

recjuire

hut

liel})

indicates merely the attachment to an external olyect.

This

the

is

one whose activity consists

freedom from

desire,

whose activity

is

mere

Bahuvri/d and the

without the other

*'

Hut

compound) the meaninj^

deli<;ht in iiinri

'nuttup " endinii', one

com])oun(l. denotes a comhination of hoth

and

A(/iti/iotr(('

Brahmiau.
ing;

the
is

It

with external

he delighted in

turned

not

It

is

karma,

i.e.,

one

he

to

same time

only

the

man who

activity

otlici'

of

play-

the

d('lii;hted in self; fou, external ai'tixity

opposed to each

sufficient

the single

at

and

away from extrrnal

itself aie

is

knowledoe

the
for

]ossil)le

ohjects

self.

and

rest,

is he-

as l>et\veen the

hut some contend that

he

reading

the

if

i.e.,

jneditation,.

knowled>;e,

in

etc.

" (d'liKiratikriyavan " (a

kriynvnn,

Similarly,

distinction.

to

has

hecomes

that

and delighted

for, it is

that darkness and li^ht could exist in the

in

not possihle

same

place.

Therefore, the statement that a condonation of karhia

and knowledge
the
the

]irattle of
ISi'ictis

is

tht^

inculcated hy this

This

ignorant.

" Leave otf from

all

renimciation of Kuriita, etc."

" kriyava/i'^

whose actixifv

text
also

is

other speech

''

Therefore, he
(on>i>ts

certainly

follows

in

from

and " hv
alone

is

knowledge.

WITH

160

meditation,

ingthe

COMMENTARY.

SRI kSANKARA'S

and who

etc.,

ii^a

Sanyasin not transoress-

own

as is not an ativadin, as sports in his

himself and as

in

Such a man

limits of proliibitoiy injunctions.

the

is

first

aforesaid)

is

^?cT:^fT>

^fcTW

Kriyavan (whose

among

all

ff 5I^r

This Atinan witliin

self,

tlie

as deliolits

activity

is

the knowers of Brahman-

T^f^

TcT?t:

^mCw:

II

y,

ii

body, resplendent and pure,

by truth and tapas, by sound know-

can be reached

ledge and by abstinence from sexual pleasures constantly practised

pure

him,

he

is

within the body, resplendent and

assiduous

Sanyasins

their

see,

faults

removed.

Com.

(5).

Now truth and the

rest chiefly characterized

by restraint are enjoined upon

cant, as auxiliary aids

hhikshii,

i.e.,

mendi-

sound knowledge

^ith

he

should be attained by truth,

i.e.,

by abstaining from

by tapas,

i.e.,

by concentration of

falsehood

also

as

the senses and the mind, which

highest tapas
as

it is

for, it

is

this

is

which

declared to be the
is

of greatest

liel j,

turned towards beholding the Atnum, not the

such as the ]erfonriance of the

other forms of

ffrjiws,

chandrayana

(a penance), etc.

be attained

"

should be read

" Tbis

Atmau

into every clause.

should
'

Hy

WITH
good knowledge
'

is.

By

COMMENTARY.

SKI SANKAHA'S

',

Atman

by beholding the

161

as

it

Brahriiacharya,^ by abstinence from

pleasure.

The

always.

NityctTti,

sexual

" always

word

should be read with every one of the words

'

Just as a

tapas,'' etc.

mines every part of

lanij)

it, it

should be attained by these aids

is

Subhra, pure.
ually seeking,

illu--

Atnuiii

i.e.,

'

in the

is

that

Within
akas of

Resplendent', of golden hue.

The yatayah,
i.e.,

truth/

neither deceit^

explained.

the body,' in the midst of the body,

'

'*

be said, later on, that

will

whom there is
cunning.
Who this

the lotus of the heart.

'

within a building

they seethe Atm(in in

nor falsehood, nor

really

those

i.e.,

who are

habit-

the Scmyamis, 'their faults removed,

i.e.,

devoid of

all taint

this

atman.

The

of

mind such

drift is tliat

as anger, etc., find

atTnan

tlie

*"

by Sanyaaiiis with these aids as truth,

is

etc.,

attained,

constantly

and cannot be attained by them occasionally

practised

This text

practised.

is

eulogy

of such

aids

as

truth, etc.

m^^^

^^^fr\

^^^ h^^

t^^t f%?mT

^?jr:

Truth alone wins, not falsehood

vayanah

(the path of the Devas)

by truth, the De-

is

widened, that by

which the seers travel on, having nothing to wish

11

for

162

MUNDAKOPANISHAD.

to where there

is

that

the

hiohest treasure

attained

by truth,

Com.

Truth

alone, wins

(6)

alone,

not he

i.e.,

who

he who speaks the truth

utters falsehood, for there can

be neither victory nor defeat between abstract truth and

falsehood where they do not clino- to men.

known

in the world that he

feated by

utters falsehood

him who speaks the truth

Therefore,
liary

who

it is

It is

well

de-

is

not the converse-

establislied that truth is a strong' auxi-

again, the superiority of truth as an aid

known from the

sastras;

how

also

is

only by truth,

It is

i.e.,

by a determination to speak what had occurred, the

road

named " Devayanah"

ened

i.e.,

seers free

is

kept up

(the

way

continually

of the gods)
;

is

wid-

by which road,

from deceit, delusion, fraud, pride, vanity

and falsehood and having no

desires,

go about to where

the absolute truth, the highest treasure

covetable by

man and attainable by the important aid, trutli, exists.

The exjiression " where the greatest, etc.," is connected
with the preceding clause " the road by which they go
is

widened by truth."

What

that

characteristics are, will be ex})lained.

is

and what

its

WITH
That
and

163

as vast, heavenly, of unthinkable

sliiiies

than the subtle,

subtlei-

COMMENTARY.

SKI SANKARA'S

tant, near, also here,

much

and seen

form

farther than the dis-

fixed in

the cavity, by

the intelligent.

Com.

by truth,
'

etc.,

heavenly,

vast,

is

it is

rest

Again

the

all-pervading'

is

its

form

the

unthink-

is

subtle, such as the

the cause of

all, it

is

of

Vibhdti, shines diversely,

i.e.,

forms such as that of the sun, the moon,

etc.

it is

even from the most

farther,

distiint i)lace8

the Brahtmin cannot be in the least approached by

ignorant.

itself;

It

because,

because
it

it

iniperceivable by

that

is it

for, beinji

unsur}mssino- subtlety.

for,

because

subtler than even the

akas and the

in various

treated of and attainable

self-luminous and

'

Therefore alone,

senses.

able

(7)

The Bralcman now

it is

is

it is

within

also

near,

all,

the

seen by

yof/is, as

Where

intelligent

in the

men.

'

'

In

who

see,'

seated,

i.e.,

those

Fixed,'

possessed of the activity of seeing, etc.

cavity,

seen as lodged there

lodged there,

body

the

who know and

from the SruU which declares

to be even within the akas.

among

in

i.e.,

the atiiian of those

it is

not

veiled by ignorance.

i.e.,

in the intellect

by those who know

seen by the

for, it is

still,

though

ignorant, as

it is

MUNDAKOPANISHAD.

164

^HMI<T f^5i?ef^cTcT^5

He

is

not grasped by the

by other senses

mind

one's

cT

f%^^^ ^^1^^J^:

e5'e

nor

nor by ta/pas

purified

is

T^^

by

tlie

by

speech

hamna

nor by

nor

when

by con-

then alone he sees the indivisible (BraJmimi)

templation.
Corn.

(8)

Again,

Brahman

is

speech, because

it

it

all,

It is

is

men

still

the means

is

Brahman

by which

grasped by

nor

an aid to the

is

cannot be reached by

is
it

well

known.

What,

could be grasped

is

Giuitut p^'asadenci, though the intellect in

by nature comi)etent

being polluted by such

objects, etc.,
like

is it

enjoined by the Veda,8, such as agnihotra and

explained.
all

nor

Though tapas

the rest though their greatness

then,

cannot be the subject of words

the

of

not seen by the eye of

has no form

senses.

attainment of

Karma

special aid to the attainment

explained.

anybody, because

by the other

II

knowledge,

of

clearness

II

know the Atimin,

faults, as

love for external

and hence unclear and impure,

a stained mirror and

entity of the

to

Atman thougii

muddy

it

water,

always near

does not,

grasp the

but when, by

removalof the polluting taint, such as desire,

etc.,

duced by contact with the objects of the senses,

proit is

165

WITH SRI SANKAKA'S COMMENTARY.

made

clear

and calm

becomes clear

intellect

the mind

is

Brahman.

which has no

jjarts,

hel])s

by

this clearness of the intellect

and the man becomes competent

purified

to realize the

such

mirror and water, then the

like

Therefore, he sees the At7)ian

by meditation, having recourse to

such as truth,

having controlled his

etc.,

senses and with a concentrated mind.

This subtle Atiiytn should be known by the mind

as being' in the
different forms

Ixxiy,

the

hy theae pi'amis.
shines out of
Co7n.

should

mind

When

in all creatures

it is jiurified,

be known

prana

is

thus seen,

by the mind,

Where

is

this

i.e.,

is

is

is

subtle and

by the mere

Atman

In the

in-

body

he should be known by the mind as

i.e.,

in the heart

cumstanced should he be known,

creatures

Atman

in five different forms, has well entered.

existing in the body,

all

tht^

(9)

This Atnum, who

The meaning

five

jiervaded

is

then

in

itself.

tellect purified.

which,

whose pi'aiut entered

is

by mind, how

explained

j)ervaded by the j/ranas

cir-

mind

and the

in

senses,

166

MUNDAKOPANISH AD.

milk by

as

livina;

oil,

beings

of intelligence

fuel by fire.
The mind in all
known in the world, to be possessed
when the mind is purified, i.e., freed

and

well

is
;

from the taint of

grief,

then this

etc.,

defined shines out, shows itself out, by

?r

^m 3PTW cTt^

^TRr^rlirHKIcJTf'

Whatever worlds he covets by

ever objects he wishes for the

longs for Bhuti (manifested

II

fies

the

atman

is

mind, and whatof pure mind, he

himself,

he

or

wishes

free from

he longs

he

for

obtains

ments.

for

all

him
(10)

for

man who

identi-

others,

the

the

of

those

worlds

i.e.,

i.e.,

such as

he covets either

whatever

or

man

rest,

and who

grief

Therefore,

because of the fact that

Whatever worlds,

of all.

manes and

those of the

him

therefore, let

power) worship

of all with his own, obtains as the fruits

Atman

the

II

his

text explains that the

thereof, all that

he

man

who knows the atman.

Com. This

above-

itself.

SI^^^Id+IM:

gains those worlds and those objects

who

Atman

])ure

knows
and

because the

enjoyments

mind
the

who

is

Atmaiij

those

t^njoy-

wislies

of the

WITH

SKI SANKARA's

167

COMMENTARY.

knower of the Attnan are always

realised

let

one who

longs for vibhutis propitiate the knower of the AtrtiaUy

whose mind

is

purified

by such knowledge, by clean-

ing his feet with water, personal service, prostration

and the

rest

tlierefore,

he

worthj' of worship.

is

-:o:-

Here ends the

first

part of

the Third Mundaka.

-:o:-

THIRD.
illunbaliopaiusl)o5.
-o-

PART

vrm

^TcTcTTJt 5r?I

% 5I^mT^

^TTH^ 5^?

He knows

tlie

The

this

man,

Com.

all,

IM

=1

II

beyond

worship

this seed.

the place where

all

light, the intelligent,

vibhuti and with

even this
i.e.,

man

who

(11)
defined, the

where

desires rest,

free

from yearning

Sruti,

as the highest, travel

born

again of the

He

does not like

'

its

for

a desire for emancipation, worship

beyond

tliis

the material cause of embodied existence,

never

all

clear bright-

all desire,

the universe rests and which shines purely by

own

is

who, free from

As he knows the Brahman above

highest of
all

5^>cT^%^cTf?cT qKT:

and which shines with

intelligent,

travel

*TT% S^JJ

T%f|ct

highest Brah7iian, the place where

this universe rests,

ness.

:o:

f^^

?T^

II,

womb,

according

seed,

i.e.,

are

to

the

any abode.' The meaning

that one should worshij) such a knower.

^^^^

^iqtv^:

x^T^^: H ^mf^^i!^^

He, who broods on and longs

born there and there with

whose desires have been

the

At7iian,

the

sucli

fulfilled

<T^

a^

for objects of desire, is

desires

but of him

and who has

end even

desires

169

COMMENTARY.

AVITH SHI SANKAHA'S

here

realised,

(12)

world).

Co7n.
liim

This

who

tion of

is

text shows that the primary

desirous of emancipation
lie

desire,

all

who

is

hel]i

on

and apvin with those

their

to

the renimciainvisible

covets visible or

objects of desire, broodinj^

H<j;ain

this

(in

virtues

is

born

objects

desires of external

which are incentive to the performance of good and bad

Wherever

deeds.

karnut

his desires

direct

him

for the realisation of their objects,

to

he

j)erform
is

with those self-saiue desires in those objects.

him
has

wlio from a sound

all his

bom

But

of

knowledge of the absolute truth

desires fulfilled, because

the

Atman

is

the

objectof his desireand whose Atinan through knowledge

has been

made

to

assume

its

highest,

i. e.,

the removal of the lower form imposed on

rance,

all

desires impelling

sinful deeds are destroyed

him

to do

true form by
it

by igno-

meritorious and

even while his bod}'

lasts.

170

MUNDAKOPANISHAD.

The

do not spring up, because the

drift is that desires

causes of their rising are destroyed.

This

intelligence
attain

cannot be attained by dint of study or

^-lii,aii,

Atmaii

Com.

much

or

by

that

reveals

its

study,

This

may

should

This

i.e.,

this

(13)

is

attnan

be largely employed

text

is

has

for

its

that

been explained and

the highest object of

and the Sastras.

the

is

intended to dispel

cannot be attained by means of

Ved(i8

To him

be thought that means such

atmau which

whose realisation

he wishes to

true nature.

all, it

etc.,

attainment.
notion.

whom

be attained.

If thus the realisation of the

greatest gain of
as

hearing

can

it

human

much

desire

study of the

Similarly not by intelligence,

by a retentive memory of the purport of writings;

nor by

much

heard,

then could the

i.e.,

J. iirt7i

Paramatman wliom

by nuich hearing.

knower wishes to

Brahman

by any other means, because

ment

What

of the

is

his

attain,

be attained
nature

is

the nature of this knower's

^iZ/y/y^y? is

The

be attained 'is explained.

this

that seeking alone can that

attained.

By what

ex])lained.

As

pot,

etc.,

by
not

always
attainreveals

WITH SKI SANKAKA'S COMMENTARY.

its

form where there

so

li^ht,

is

concealed by ig;norance reveal

there

The

knowledge.

is

realisation of the

Atrtum

after

is

the

This

Ahnan

nature when

wish

renouncing

alone the means to the attainment of the

cannot be attained

Atman

the

does
true

his

drift

171

all

for

the

others

is

Atman.

by one devoid of

strength or by excitement or by tapas devoid of liiufa-

But of the knower who

with

strives

Atman

enters into the Brahiiuin.

Com.

Combined with the wish

tiiese

aids,

the
(14)

Atman,

to realise the

strength, absence of excitement,

and knowledge coui)led

Sanyaaa are helps

Atman

with

be attained by

because this

one devoid of strength produced

concentration on the

Atman

or by

by associating with objects of the

and the

means

rest, or
'

is

" Liiiga"

that the

knowledge without

Atman

Sanyaaa.

by

excitement caused
world, as son, cattle

by tapaa devoid of linga.

knowledge.'

The meaning

cannot

means

Tapas' here

'

" Sanyaaa."

cannot be attained by

But of the knower who^

with these aids, strength, absence of excitement, San-

yaaa

and knowledge

the Atm(tQi enters

its

strives intent after the

abode, the

Brahman.

Atman,

172

MUNDAKOPANISHAD.

^^n^^gwr

ITRcJ^T: ^cTTc^RT fRTTTTT: IT^IPcTT:

Him, the

Havintj; attained

and with

all-pervadiui^

seers content with

composure,

full

Atman

on

attained

havin<^'

all sides,

Com.

How they enter

known him

(15)

Brahman

into

all

tlie

ever concentrated in

their minds, enter into everj'^thino.

Havinc^

tlieir

purpose accomplished, free from

knowledji^e, their
desire,

explained.

is

with

well, the seers content

that

knowledjre and not by any external means of delight

tendinis to the orowth
havincf

attained

him

all

pervadiui;- like

the akas on

not in any particular place limited by

and without a second

di8cernin<j
<^verythin<>;

their

all

when the pot

is

Brahriutn enter into

The Brahman itself, one

own Atman), beinj;

body

minds enter into

falls,

i.e.,

cast off all

broken.

the

in

Thus do the Knowers

Brahman abode.

^TT^cTf^^rr^'gfjTf^m^: ^^i^'Ti'iiyd^r. 5|rHf^:

^ sTSI^T^

sides,

conditions

limitaticms imposed by ignorance, as the akas

pot

from

as their

and with concentrated

when

free

senses sulxlued, having-

etc., their

(what then do they attain

Atviaii

their

become one with the Paramatman,

the fault of desire,

i. e.,

body,

of their

TH^^M

TrrgcTT: Tf^g^^T^^T

^f

II

'\\

II

of

WITH

SRI SANKARA'S

Havin*;' without

COMMENTARY.

doubt well ast'ertained the

cance of the knowledi^e of Yeddnta the

minds puiified by dint of

worlds of the

Atman
Gomi.

one with the

all

signifi-

seekers,

their

renunciation, attain the

Brahman and when

beino;

are absolved

173

their

body

hip;hest ininuntal

falls,

their

Brtthman

round.

(16)

Having without doubt determined the

of the knowledj^e of Vedaiita,

i.e.,

that

object

Brahman should

be known, the seekers, their minds purified by dint of

renunciation of

all

karma and by

pure Brahman, attain

tlie

being centred in the

worlds of the Brahiuaa at

the end of aamsara, which for the seekers after emanci|>rttion

corresponds to the time of death of those rotat-

As men who seek emanci])ation are

ing in aamsara.

many,

ber

tlie

many

to be
'

world
or

worlds

is

of

Brahman, though one, appears

many so, the plural num-

of

reached as
the

Brahman^

is

of the

Brahman^ means

they whose

atman

'

in

'

Brahman.''

has become the

Brahman

used.

being the world reached, the expression

in the worlds

Paramintahy

highest

immortal,

Brahman. They become the highest and immortal

Brahnuim even during life and are absolved in all sides
i.e.,

like a lamj) that has

pot,

i.e.,

they

gone out and

have

no

like the

akas

any

otlier

need of

in

the

place

174
to

MUNDAKOPANISHAD.
to

ii'o

the

for,

the Sruti and

footmark

of

birds

animals

aquatic

track of the knowing-

the

in

water

in

" as

and

tliat

seen,

so

air

not

are

men " and

say

Srtiriti

tlie

of

the

they oo by no road,

who would reach the ends

of the roads of samsant.

]Motion limited by place

only in sanisara, because

it is

is

by means

accomplished

limited

but

the

as

Brahman is all, it cannot be reached in a limited s])ace

if the Brahman were limited in respect of place, it
;

would

like a substance

ha^in^ form, have

beoinning

and an end, be dependent on another, composed of

parts, non-eternal

and be a

cannot be like that

i)roduct.

But the BrahTiian

attainment too, cannot be

so, its

limited by conditions of place.

q=r^:

tcTt:

The

qsr^

fifteen

/crt/-s

irfrT^T

^^ b^

deities

and

^o back to their source;

powers seated on the senses

ponding

vifri^^dig

all his

the

all

oo back to their corres-

karma and

these become one, in the hiohest

the atman,

all

and iinperishable

Brahirum.

(17)

Moreover, the knowers of Brahrtian regard

Com..

emancijMition as consisting only in the release from

bondage, samsara,

ignorance and

the

rest

not as

WITH
soinethinj;-

SHI saxkaka's

produced.

commentaky.

Besides at

back to

go

etc.,

word

'

Pratishtha^

fifteen in

number

own

their

to the body,
etc.

all

and lodged

seat,

i.e.,

The

cause.

plural.

enumerated

already

pivisna and well known.

body, pranaa

tlie

accusative

is

time of emanci-

tlie

pation the kalas which produce

175

in

Fifteen:

the

last

Devas, the powers adhering

such as the eye,

in the senses

these go to the corresponding deities such as

the sun, etc.

also

those actions of the seeker after

emancipation which have not begun to bear fruit

(for

those which have begun to bear fruit can 1^ consumed

only by enjoyment) and the

intellect, i.e.,

Atman

who, mistaking

intellect so caused

by ignorance

the
for

limited by the

condition

the

of the

Atman,

has

here entered into various lx)dies like the image of the

sun, etc., into water, etc.

(Karma

the benefit of the Atriian).

means

'

being intended for

Therefore

chiefly possessed of intellect.'

Vijnananuiya Atrnan,

after

ViJTtanamaya'

These and the

removal of the conditions

imposed, become mingled as one in the

Brahman, the

highest, the imperishable, endless, indestructible,

all-

pervading like the akas, unborn, undecaying, immortal,

beneficent, fearless, having neither before nor after, nor
in,

nor out, without a second, unconditioned, lose their

MUNDAKOPANISHAD.

176

features,

distinctive

the sun,

i.e.,

become one

surface, such as water (in whicli lie

drawn and as the akas

is

the ima;es of

as

sun when the

become one with the

etc.,

reflected)

witliin the pot,

etc.,

is

with-

becomes

one with tlie akas when tlie pot, etc., is withdrawn.

^^: ^^T^Rl: ^5^s^ ir^?5f^ ^rq^ r^fT?T

Just as rivers flowing- become lost in an ocean,

up both

their

name and

form, just

so,

from name and form, attains the bright Piiritsha

is

beyond the avyakta.

Gomi.

Moreover,

Granges and

(18)

having reached the sea give up

tlie rest

so,

it,

losing both their

the knower being freed from

form, created by ignorance, reaches

puntsha above

wliicli

just as flowing streams such as the

their distinct individuality in

and form,

gi\in(]^

the knower, freed

defined,

who

is

the

names

name and
resplendent

beyond the av^yakta

al-

ready explained.

cT^ ajt cTT^

TT^JTPt

5f TJTT^^T^ f^gffrtSJjm J?^% IM Ml

He who knows that

Brahman and in his
;

BrahTnan

will

liighest Brahiiiaii
line,

be bom.

becomes even

none who knows not the

He

crosses

grief

and \irtue

WITH SRI SANKARA'S COMMENTARY.

177

and vice and being freed from the knot of the heart,
becomes immortal.

Com.

It

known

well

may

(19)

be said that numerous obstacles are

to exist in the attainment of

Brahtnan may,

that e\'en the knower of

good and

therefore, be

im[)eded either by some grief or other, or be

take some other couise by some other

made

being, such as

the Devas, reach some other after death and not

Brahman.

This cannot

be

already been removed by

for

reach

obstacles

all

knowledge.

to

have

Emancipation

knows only the obstacle of ignorance and no other

obstacle

because

it is

Therefore,

itself.

highest
t}ike

Brahman,

he

eternal

the

in

as "

any other course.

am
It is

Devas to throw any obstacle

and

is

world

being the

Atman

who knows

directly that" does

that

not

imj)ossible even for the

in his

attempt to reach the

Brahimm, because he becomes the At7)ian of all these;

therefore he who knows the Brahman becomes even
Brahman. Moreover in the line of this knower, there
will

not be born any

who knows

again, he overcomes even during

caused by frustration of his

kaiinia

known

as vice

and

many

virtue,

not the

life

Brahman

the heart-burning

desires,

crosses over

and being freed from

12

MUNDAKOPAMSHAD.

178

" the knots

of the heart " caused

immortal.
heart

is

This

It

by ionorance, becomes
" the knot of the

has ah-eady been said

untied, etc"

is

explained by the niatdra "

kaviYia enjoined,

who

are srotrit/ds,

the Brdhnian (lower) and

who

tions themselves to tlie tire

named

who perform the

who

are centred in

E/ccirshi,

vow named Sirovrata (who duly carry a

head)
the

to those alone, let one teacli

obla-

faith, offer

witli

tliis

perform the
fire

on

Brahman^

Ccmi.

(20)

Now, the Upanishad concludes by

the rule re^ardin^^ the teachinn'

knowledge

oi'

perform the

/iXM'riWt

'nian seek to

the

Brahman is ex])ounded
enjoined,

who

teachino' of the

by this

are

indicating;

knowledoe of

Who

text.

Srotriyas,

who

in the worshij) of the manifested

Brah-

know the unmanifested Braki)tau.

Who

being engaged

with faith,

of the

This, the rule aliout

Bvdhrnan.

the

kno\vl<^di>e of

themselves offer

the

ol)lations

to the fire

WITH

known

as

])urified

sankaha's commkntary.

SKI

Ekarald

and who

to

179

them alone whose mind

are, therefore,

fit

is

thus

(to receive instruc-

tion) should one teach the knowledi>;e of Brahiiutn

also to those by

whom

Sivovratam,

sucli

amons"- those

who

duly

is

are of the

known

Atkdrvmui

^T^^^'i^ ^^.

This external pitntskd

ancient times
studies this

none by

^T^^f^iJl\

di<l

\\

Vedic

of

vow

VecUi.
r

<^

JTiT:

the vow

jiractised

the well

heiny;

as

-~

\-\

\\

the seer Anrjiras teach in

whom

the vow

is

not

observed

])rostration to the <jreat sajjes, ]rostration

to the j^reat sa<;es.

(21)

Com. Tliis undecayin*j; and trneparitsha did the seer,

known as Aiujiras, teach in ancient days to Smmnka

who had duly aprroached him and questioned him

(about this). The meaninj^ is that, similarl}', any other
also should teach the

same

and seeks emancipation and

to one

who with

has duly a])proached the jnecejitor.

the form of

vow,

studies

observe

the

book, no one
;

for it

vow,

is

that

who

lon<js

for bliss

that end in view

This knowledge in

who has not observed the

knowledj>e, only in those

bears

fruit.

who

Thus ends the

MUNDAKOPAMSHAD.

180

Brahimm which 1ms been handed down

Brahma and the rest from ijrecejitor to disciple.
Prostration to those sages, Brahma and the rest, who
knowledge of

from

have directly seen the BraJinian and realised him.

Prostration again to

them

the

repetition

is

both

to

indicate great solicitude and the fact that the Muiixla-

kopanishad here ends.

Here ends the Second Part of

the Third :Nhmdaka.