SHATPRASNA ATHARVANA MANDUKYA UPANISHADS - Sri Madhavacarya Bhasyas PDF

S. M . S. O. Sabha Publication No.
11
II II
SHATPRASNA ATHARVANA MANDUKYA

UPANISHADS
[With English Translation and Notes according to
SRI MADHVACHARYA’S BHASHYA
Translated by
Prof. K. T. PANDURANGI
Former Professor of Sanskrit, Bangalore University
Dharmadhikari, Sriman Madhva Siddhantoi.nahini Sabha
Published by
SRIMAN MADHVA SIDDHANTONNAHINI SABHA
C H IR TA N U R , (Near Tirupathi) 516503
1986
S HATPRASNA ATHARVANA MANDUKYA .
UPANISHADS
Translated with nates by Prof. K. T. Pandurangi ;
Published by Sriman Madhva Siddhantonnahini Sabha.
P ages: x+ 1 4 8
P ric e : Rs. 15
Copies can be had from
1. Hon. Secretary. Sriman Madhva Siddhantonnahini Sabha

G H1R TANUR (Near Tirupathi) Pin. 517 503
2. Secretary, Sriman Madhva Siddhantonnahini Pt. Nidhi

19, Gar Street, Triplicane, MADRAS-600 005
3. Vedanta Book House

VI Main Road, Chamarajapet,
BANGALORE-560 018
4. Geetha Book House

New Statue Circle, MYSORE-570 001
5. The Author
132/4, HI Block, Jayanagar, BANGALORE-11
Printed at Prabha Printing House, Bangalore-4

P U B L IS H E R ’S N O T E
Srim an M adhw a S id d lian to n n ah in i Sabha was

established 109 years ago by Sri K an ch i Subba R ao,
a pious a n d farsighted devotee of Sri M adhw a
S id d h an ta, to propagate Sri M adhw asiddhanta through
organising V idw at Sadas, E xam ination of Students in
V ed an ta Texts, organisation of discourses by the
Scholars and the pub licatio n o f O rig in al V edanta
works in Sanskrit an d T ranslations. T h e Successive
Councils o f the Sabha have been organising these
program m es w ith the co-operation of the Scholars and
the G eneral public.
In our publication program m e, we published last

year the English translations o f Isavasya, T alav ak ara
and K ath ak a U panishads. We are hap p y to publish
the English tran slatio n of S hatprasna, A th arv an a
a n d M andukya this year. I t is gratifying to note
th a t our last year publication was well received from
all quarters. English translations of U panishads
according to Sri M a d h w a c h ary a ’s Bhashya were not
m ade av ailable a n d this has created a gap for the
Scholars and the G eneral readers in the understanding
of the teaching o f U panishads. O ur effort is directed
to filling this gap and it is proposed to publish the
rem aining Four U panishads also in due course.
F
IV
O ur D h arm ad h ik ari Prof. K . T . P an d u ran g i has

p rep ared this tran slatio n . He is dedicating his whole
life to m ake the D w aita V ed an ta works av ailable in
English and K a n n a d a to the interested readers. W ith
his o u tstanding m erit in the academ ic field both in
In d ia and abroad, his works are well received widely
in academ ic circles. T he Srim an M adhw a Siddha-
n to n n ah in i Sabha is grateful to him for his dedicated
service in the pro p ag atio n of D w aita Philosophy.
W e thank the M anagem ent of P rab h a P rin tin g House,
B angalore, for the neat p rin tin g and good get up.
M ay L ord Sri H ari V ayu grace us to render more

and m ore service in the field of D w aita V edanta.
“ Sri K rish n arp an am asth u ”
S. A. N. Ranganathachar
20-12-1986 Hony. Secy., S. M. S. 0. Sabha
Chirtanur (A. P.)
IN T R O D U C T IO N
I am happy to place the English translation of

three U panishads viz. S h atp rash n a, A th arv an a and
M andukya according to Sri M a d h v ac h a ry a ’s Bhashya
in the hands o f the interested readers. Last year I
had the privilege o f presenting the tran slatio n of
Isa \a sy a T a lav a k a ra and K athaka. I am happy to
m ention th a t it was widely welcom ed both by the
general readers and scholars. T his encouraged me
to continue this work of tra n sla tin g U panishads
according to Sri M a d h v ac h a ry a ’s Bhashya and three
m ore U panishads are being published now .
As stated in the introduction to the last year
p u b lication, though there have been m any English
translations o f the U panishads, most of these follow
Sri S an k a ra c h a ry a ’s Bhashya or go by free literal
tran slatio n . T h e free literal tran slatio n does not
take us to the depth o f the U p an ish ad ic teaching.
U panishads are not m ere texts. These represent a
certain philosophical trad itio n . T h a t trad itio n has to
be understood in the light of the other relevant literature
and the exposition given by tra d itio n al com m entators.
Since m ore than one trad itio n have developed around
U panishads it is better th a t each tra d itio n is clearly
understood both by the followers o f th a t trad itio n and
the scholars interested in the com parative study and
rrscarch. T his will enable one to understand the
VI
continuity of U p anishadic tra d itio n and the depth of

U p an ish ad ic teaching. Som e feel th a t the tra d itio n al
in terp retatio n s som etim e torture the text; but the free
literal translations torture the thought itself. E ach
U p an ish ad ic expression and term has a fund of
m eaning behind it. T his cannot be brought out in
literal tran slatio n . T h e tra d itio n al com m entators
b rin g out this w ealth of m eaning and take us to the
h eart o f U panishadic teachings. T herefore, it is
very essential to know the tra d itio n al in terp retatio n
o f the U panishads. It is w ith this spirit th a t this
tra n sla tio n is being presented.
T h ere have been no English translations accord
ing to Sri M a d h v ac h a ry a ’s Bhashya except the one
p rep ared by D. M . Basu and published in 1911.
T h a t book has long been out of stock.
In the present tran slatio n , first, sim ple tran sla
tion closely follow ing the text as in terp reted by Sri
M adhvacharya is given. T h en , ex p lan ato ry notes
ex p lain in g the technical m eaning w ith relevant
extracts from Sri M a d h v ac h a ry a ’s B hashya, Sri
R a g h a v e n d ra te e rth a ’s K h a n d a rth a , an d M an k aliy a,
U m m arji, and S rin iv a sate erth a ’s sub-com m entaries
respectively are added.
Sri R a g h a v e n d ra tee rth a ’s K h a n d a rth a is not
availab le for S h atp rasn a. T herefore, it is consulted
for the other two U panishads only. F or S hatp rasn a
Vll
another K h a n d a rth a whose a u th o r’s nam e is not given

in the prin ted text is utilised. T he Sub-C om m entary
of M ankali A charya for S halprasna, U m m arji A charya
for A th arv an a and S rinivasateertha for M andukya
are utilised. R elev an t extracts from these works are
given in the explanatory notes. T his will help such
o f the readers who would like to consult the passages
from the source books for the technical m eanings.
In the S h atp rasn a U p an ish ad , the process of
creation, the im portance o f M ukh y ap ran a am ong the
deities, the significance o f ‘ Om ’ and the nature of
Shodashakala P urusha are discussed. P ra n a and R ayi
being the chief instrum ents for creation is pointed out.
In the A th arv an a U p an ish ad , the nature of
A kshara, P ara a n d A para V idyas, th e purpose
of K a rm a n u sth an a , the purpose a n d process
o f creation, and the status of the liberated
soul are discussed. It is clearly pointed here th at
K arm an u sth an a, if undertaken w ith a spirit of
dedication to G od, aids the know ledge. It is not
opposed to know ledge. T h e erroneous im pression th at
U panishads oppose karm a and advocate J n a n a only is
categorically denied here. T here is nothing wrong with
K arm an u sth an a if it is undertaken w ith proper spirit.
In the M andukya U panishad the nature of
experiences during the w aking, dream , deep sleep and
liberated slate are explained. It is pointed out as to
viu
how G od regulates these states assum ing the forms of

V isva, T aijasa etc.
In the course of the discussion of these topics certain
key passages like ‘ Sarvam hi etad B ra h m a ’ ‘ Ayam
atm a B ra h m a ’ ‘ P rapanchopasam am Sivam a d v a ita m ’
‘ m ayam atram Id am ’ ‘Y at tat adreshyam agrahyam ’
‘N iran ja n ah param am sam yam u p a iti’ ‘pare avyaye
sarve ek ib h a v a n ti’ occur. These contain some of
the basic postulates of the U panishads reg aid in g the
nature of B rahm an, natu re of liberated state etc. I
wish to p articularly draw the atten tio n o f readers to
the in terp retatio n o f these passages according to Sri
M a d h v ac h a ry a ’s Bhashya. These are taken as leading
to A dvaita position by A dvaita com m entators.
T h is, o f course, is not acceptable to D v aita tra d itio n .
A d etailed discussion o f the tWo interp retatio n s and
an assessment of the em erging position is not w ithin
the scope of this sm all book. O ne has to go to the
o riginal source books for a deeper understanding.
H ow ever, one can get Sri M a d h v ac h a ry a ’s in te r
p retation of these key passages here.
I also draw the a tten tio n of readers to the passages
like ‘ D va S uparna Sayuja Sakhaya ’ ‘ Y a m e v a e sh a
V rin u te ’ etc., w herein im p o rtan t tenets of D v aita
trad itio n are m ore explicitly stated.
It is hoped th a t this presentation of the D vaita
position through this tran slatio n will not only help the
IX
followers o f D v aita faith but will also widen the

understanding of the U panishads on the p art of general
readers.
I am grateful to Sri H . S. K rishnasw am y R ao,
the President, Sri S. A. N. R a n g a n a th a c h a r, the
H onorary Secretary and the other m em bers of the
Council o f S iim an m ad h v asid d h an lo n n ah in i Sabha for
giving me this opportunity to translate the U panishads
and render my service to the cause of V edanta Studies
I am thankful to Sri D. S. K rish n ach ar,
Proprietor of P ra b h a P rin tin g H ouse, B angalore for
neat p rin tin g a n d good get up.
20-12-1986
Sri Vidyadhisha Nilaya, K. T. Pandurangi
132/4, III Block, Jayanagar,
Bangalore 560011
ABBREVIATIONS
M.B. Madhwa Bhashya
J .T . Jaya T irth a ’s Tika
R . K. Raghavendra T irth a ’s K handartha
KH K handartha of Shat prasna
M .T. Mankaliya Tippani
U. T. Uminarji Tippani
S. T. Srinivasa T irtha Tippani
V. T. Vishnu Tatva Nirnaya
V.T.T. Vishnu Tatva Nirnaya Tika
* ^ 5 f m q t f * rp n %i% i
— q ^ q s tlq fa q ^
\ m ’TTT % N T T ^ I
— 3nq§t>Ttqftq^
& *$% I
II 2ft: II
This Upanishad belongs to Pippaladashakha

o f Atharva Veda. G od Vasudeva is the chief deity
for this Upanishad. Prana etc., are Subordinate
deities. Pippalada and Katyayana etc., Six others
are the sages. The metres employed in different
sections have to be ascertained separately.
Katyayana etc., Six sages put six questions to
the sage Pippalada in this Upanishad. Therefore,
it is designated as Shatprasnopanishad. These
questions relate to the process o f creation, import
ance o f Mukhyaprana, Omkara and Shodashakala
Purusha.
SIX SAGES APPROACH PIPPALADA
^ mrg[T3T: ^
*TF& Vttfcft âpvft 51*qFFf:
ft %ft etfPT^T: 5t§lfft8T: StglFftTm on: I
***T?ftfft ft £ STfarTTUFft II \ II
Sukesha, son o f Bharadvaja; Satyakama, son
o f S h ib i; Gargya, grandson o f Su rya; Kausalya
Asvalayana, son o f Asvala; Bhargava, son o f
2 SHATPRASNOPANISHAD
Bhrigu, born in Vidarbha country; Kabandhi,

son o f Katya - these Six sages who had studied
the Vedas deeply, who followed the Vedas devo
tedly, and who were desirous o f knowing the
highest Brahman approached sage Pippalada carry
ing the Samit sticks in their hands, with the hope
that he would certainly explain the Brahman
fully
Expt. (1) 5TSITO:— c WT^ r T: , ^ fq S T :—
q* m — (j . t .)
(2) I :
(J.T .)
(3) C arrying Sam it sticks in hand w hile ap p ro ach
ing the preceptor is a religious practice.
THE SIX SAGES ARE ASKED TO OBSERVE

PENANCE FOR ONE YEAR
sfa rsm i i
^ 7tp>mr ffer n ^ ii
Sage Pippalada told th em : Y ou reside here

for one year performing again penance and celi
bacy, and having faith. Then you ask the ques
tions you like. If I know I shall tell all that I
know,
SHATPRASNOPANISHAD 3
KABANDHI KATYAYANA PUTS THE FIRST

QUESTION: FROM W HOM ARE THESE
CREATED BEINGS BORN ?
3 ? *5reTT*T*T 3^ 97 I
fm: srsn: H3rm??r ffa i
?r*tf a s t e r n i s rs n ^ m t f I n s r r r f a sr
riqtS elêT II ^ II
Then, Kabandhi son o f Katyayana approached

Pippalada and asked : O Revered sage ! from
whom are these created beings born ? Pippalada
told h im —Prajapati desirous o f creating beings,
meditated for it.
Expl. (1) T hough K a b a n d h i K a ty ay an a was the
last am ong the six sages listed, his question is consi
dered first, because, it is the basis o f all other ques
tions.
(2) T h e cause asked here is the efficient cause or
the agent, ( J .T .)
(3) n^rr: — ( J .T .)
(4) In this context some Sfifaq, sftq, or are
possible alternatives. Am ong these cannot be
the creator, because, it cannot act w ithout the support
of a also cannot be the creator as he is qrcF=l.
Therefore, is the only feasible altern ativ e. T he
questioner has these points in m ind.
4 SHATPRASNOPANlSHAD
g n fas sm sH n. i g =w e R ifa
q i T m g q q ^ i ?t =q 3T^ci?fa s q m : i êHHfaf&eiiJU
W&RiiSn?&rT^ I ^ =q sfaf: 3ffqgTfIT ar^cT^cqicf |
tf^gqremTgjfrr srarero: (J.t .)
(5) H ere thrift stands for qtffeR, SWWf SfflRflsii
qfir: qreqi: q&*rc; (J. t .)
FIRST COUPLE IS CREATED
*r f a s j ^ q i ? ^ i * s im %fir, ^ Jr w j w
3T3TT: ffrT I 3?if%r«fV f I snort ^ ? 5 m : HUH
He created a cou p le—male and female—viz.,

Rayi and Prana (Bharati and Mukhyaprana). He
thought that these two would assist him to create
many beings. Prana entered Aditya and assumed
the name Aditya. Rayi entered Chandramas and
assumed the name Chandramas.
Expl. (1 ) M ukhyaprana and B h arati are the first
m ale and fem ale created by G od. R ayi refers to
B harati and P ra n a refers to M u k h y ap ran a. —
^rnfJrmPpff WeflR, smq.—gtRUl (J.T.)
(2 ) These two assist G od in creating beings. God
will enter these two and create beings. 3TTfq?*I 3nj
nan: w n fa i fRt *1 tf?r (J.t .)
SHATPRASNOPAN13HAD 5
(3) H av in g crealed these two, P ia ja p a ti creates

A ditya, C handram as etc. T hen these two enter them
an d assume the sam e nam e. God enters these two and
creates further. R3T|qffRT a n f^ q ife s 5IM: 3 1 1 ^ -
5TTRF anfccq I
a ritK i ( J .T .)
CREATION OF MATTER AND OTHER DEITIES
3T«I 3TTF%r^r Rpff f^5T afesTfir n i^ n *

R i°n ^ w fw *% i
RcCTR SW5T5r«rfer HURT*! r f t n g S lfa q % II II
Rayi is all this that is Murta. Amurta is

Prana. Out o f the two Murta and Amurta, Murthi
is Rayi.
N ow , when the Prana present in the sun
rises and enters into the east, then, he places the
eastern deities into the rays. When he illumines
the southern, the western, the northern, the above,
the below, the central and all, then, he places all
deilies o f the respective directions into the rays.
Expl. (1 ) M u rta here stands for ajq and

iivt. A m urta stands for P rak riti. R ayi a n d P ran a
being present in these two M u rta and A m urla assist

P ra ja p a li for the creation of other created beings.
{T%5q qi tiq tfq : i

3PJR flT°T: I (J.T .)
rfqsnoft arq^qR T spj^s q * » $ s =q f e ^ i
^Tgqi^TTOfiB sftq-wt n^Tq^: q s f r q ^ ftfaTi qqer:
*nî ( J .T .)
(2) a n fc a i:— a r i f e w . am : ( J .T .)
(3) T h e deities referred to here are :
E ast— In d ra , Agni w ith th eir wives
S o u th —Y am a, N irrti w ith th eir wives
W est—V aru n a, V ayu with their wives
N o rth — Som a, Ish an a w ith th eir wives
A bove— G aruda, K am a w ith th eir wives
Below— Shesha, M itra w ith th eir wives
These deities are also called P rana in this verse
since these also assist the creation of beings in the
respective areas. f^TcIMrPJiq^qqit^ SIFT: I
sir«n: H m r e r ^ n iT : 5 % ° rw
acfcqr qsorrerejj g tararatrrcr: i
?T»TT2Tf: ^T q : ^ R t fefa foqfa | (M.B.)

(4 ) q^cTtT :— ^ i f ^ r i I f^ « T W arfq
^T5TS«TT tfcf SfaiTfSr. I (K H )
GLORY OF PRANA
*T %>3T?rd apiTtsfire3r*m I
rT^rTS’^ I ^ T f jq ;—
^ fto j 3TTtT%^*T q C I ^ |
^ rf^ rd ^ lT : 5TrtV*T q^JITVT: SHOT: H 3 T T ?T I3^^^
S& l II % II
This Prana present in Aditya is Visvarupa—

o f full form, he is Agni as he takes all in, he is
Vaisvanara as he relates to all men. He arises to
assist the creation o f all.
This is clearly stated in the hymn Visvarupam
etc. He is Visvarupa - o f full form, he is full o f
rays, he knows all that is created, he is the abode
o f created beings, he is the chief illuminator and
Ihe cause o f heat.
He has a thousand rays, he is in hundreds o f
forms. This Prana being present in the Sun, arises
to assist the creation.
Expl. (1)
- mqqqT^qsrta'mf^TT a W N ritg :
SHATPRASNOPANISHAD
(2) — WT: f .0 <T JfifaTg.

full of rays ( J .T .)
(3) R ay i assisting creation also should be sim i
larly understood, t p 1%rrn^TT: ^5*11 3ftq 3ffqfq-
3T*pni^5i^»r n ^ q ^ f t T f c c r g q q T ^ q ^ ( .j.T )
PRAJAPATI IS THE YEAR, RAYI AND PRANA

ARE TWO AYANAS
s t a r e d I a s n ifa : i i rtif
5 I ^fTfrrrgTIH% I ^ w ta n fir-
3T*i5% i ?r jstu si ^ 5R<ra: srsnvmT:
I n«T % fqt|*noT: II \» II
Prajapati presides over the year. There are two
halves o f the year viz , Dakshina and Uttara—
earlier and the later. Those who perform sacri
fices, gifts o f food etc. and other activities with a
desire to obtain routine results such as progeny,
they get the Dakshina patha only and go to
Chandramas world only. They return to this
world again. Rayi presides over this Pitriyana
the Dakshinapatha.
Expl. (1 ) P ra ja p a ti presiding over tim e creates
beings. R ayi and P ran a preside over the two halves of
tim e and assist P ra ja p a ti,
e iw ? r c -
^ d ^ rc m is jfa s ic n f t {foam l =q arfasiT sRnq& narrarc-
*& *$*& ( J . T . )
(2) x r w . — a ^ r m : — n$t ?rc-
q ^ m r:, ( j . t .)
(3) i f t h f ^ M : — f a x a M lfa s tf l ( J .T .)
KNOWLEDGE AND FAITH LEAD TO UTTARAPATHA
3?^rIÔT ? rq m a^T Ô T fo?iaTSScni5r-

n fo s a if^ rn fin ra ^ 1
Hicrl: HT0TIiTriTT^?T^T(?T?1JrTW^Jt?TrqTI?HnTtrI^H5r-
JJTTI^^fcT f?*H I rT^q-
T2j<Tr? fasti:
f a a BTTf: qti: a r l g O fa 'q q u
3???T ¥<?}: f a ^ O T
3Tig*:farifafa ii <£ ii
Those who by penance, celibacy, faith and
knowledge enquire about Atman go by the Uttara-
palha and obtain Aditya world. Then, they obtain
Brahman.
The Brahman is the abode o f deities, immortal,
fearless, and the abode o f liberated. Those who go
lo him shall not return. Since Aditya prevents
their return he is called Nirodha.
10 SHATPRA&NOPANISHAD
It has five feet (five seasons), it is protector,

it has twelve forms (Twelve months), it is skilful,
it is placed on seven horses and six spokes. Some
say that the Southern half o f its rainy heavenly
path is their goal while the others say that the
Northern path is their goal.
Expi. ( i ) hmr h ,— — s t rr t -
m src: |
(2) qm fqfaqtfqT^q qq: a rif^ q ;

| A ditya is called n irodha
because he prevents the return of those who go by
U tta ra y a n a path.
(3 ) P ran a is the presiding deity for U tta ra y a n a .
ctwri, 3TT^Tfqsmi sim qq 3Trcr*mTfagraT (J.T.)
(4 ) q^q i ^— q?a gsnq: l
m fqq: qfST: q tq q q ^ q i^ q , i
— S K ^ q r a if w if t^ q r . 3 n ? q q : ^ q i k
q tq q q , i
eHqqilf&T— =qq[«R* tq qfa: =^5Klf&T 3T^TT:

gfifqoT q<foitg q ^ q a f^ c R R if a rn f a -
^q cn m q ftfq qiqq, i %f%^ q ip q q ifim :, 3 p q fTfqq: i
(J.T .)
PRAJAPATI PRESIDES OVER THE M ONTH,

RAYI AND PRANA ON THE TWO HALVES
OF THE M ONTH
HIST* R s n n T fo i I RRI HR r f a : I
Riots I RiHR: 5 ^ ff% f ^ t f c l I
?RC f R d W R I
3T5tCI% R RsnR fes R R H f^R R\01> n fsi^ R rfn : I
RTOT R I H R % f^ R T * 3 1 1 * T g 3 R f ^ II ^ II
Prajapati presides over the month. The black

half o f the month is Rayi, bright half o f the
month is Prana. Therefore, those sages who desire
to go by Uttarayanapatha perform the sacrifices in
the bright half. Others in the other half.
Prajapati presides over the day and night.
The day is Prana. The night is Rayi. Prajapati
presides over the couple. Prana is husband and
Rayi is wife. Those who enjoy their wife during
the day throw their vitality wastefully. Those who
enjoy during the night maintain their celibacy.
Expl. (1 ) P ra ja p a ti creates, presiding over the
m onth. Prana and R ayi assist creation d u ring the
bright and black halves of the m onth respectively.
Same is the case d u ring a day, consisting o f day and
night.
srsnqfci: n^n: i
qe?5q f ^ q r 5R iq^: n ^ r q ^ t f tf N f a q c r . i
a rd ^ sqripqq^ ( j .t .)
(2) Before qpT qt JrcqFqfcT etc. the follow ing has
to be understood— ^ q r f t q[ JT3TTqfa: | q B f a HM: 5fiqq
*f*rfaq«iT£Tq»i, ( k h )
(3) q>qf^ST5ft tfq: B r t q ^ I 3T£{faBTm HI0!:
I (K H )
PRAJAPATI CREATES THROUGH FOOD Etc.
a r e £ I sre iq lrr: rTeft £ % rT5[?T: I el^nfqiTT: a s n :

SHTT^rT ?frT I e t^ ^ ?! % ^ fag * -
g c q r^ e t i 3 K t ?pft ^ g e re
srE rftpni. i d<n*ret * $*g B rg ra g a
trnn%icT ii u
Prajapati is food. Vitality is produced from
food. All created beings are produced from
vitality. Those who know this act o f Prajapati
get good progeny. They attain Satyaloka. They
perform penance and observe celibacy. They are
truthful. They attain Vaikuntha which is aprakrita.
They have no crookedness, falsehood or deceit.
Expi. ( i ) 3 re fem ?q srerq^: JFareqqicqji; ( j . t .)
P ra ja p a ti creates beings through food, being present
in the same.
SHATPRASNOPAN1SHAD 13
(2 ) SMiqq: qffq;— q tf, — STIJTpcT
(3) 5T5I^5F:— — SfSlstei:

% o s i ^ : ( J .T .)
fijftq : ju t :
BHARGAVA ASKS TH E SECOND QUESTION
3?«I %qf W HRt %qf&: I

itn q q snri f q s m q ^ i qjrrr qerc*
srqjTSrq??* l fi: s ilts ll \ II
Then, Bhargava o f Vidarbha country asked

Pippalada: Revered s a g e ! H ow many deities
assist the sustenance o f created beings ? Who,
among the deities assist revelation o f objects ?
Who, among these deities, is superior ?
Expl. (1 ) T h e question asked here is, through

w hich deities P ra ja p a ti provides sustenance and
illu m in atio n of objects to the created beings,
q tf c r c qsTHi feifer foqqsqnsi =q q jq ^
(J.T .)
(2 ) In the course o f the first question creatorship
of P rajap ati was asked and explained. In this second
question sustenance and illu m in atio n are explained.
q th ’t r w i fa fa trH tg c q |
(J.T.)
(3) Superiority of M u k h y ap ran a over 'o th e r

deities was explained in the course of the first ques
tion. T his is further elaborated here. SIT3>
arfiScsjRfasta e r ^ q q i^ q ^ T i^ i (J.T .)
THE DEITIES THAT ASSIST SUSTENANCE

AND ILLUM INATION
*T ftalT * I 3TI^T^fr £ SIT ^ T l^ flK ra :

3 ita 2 | ^ WIÎ^^TT afaei^fccT l
ET?rfteT^snomsre¥*T f w r c w r f fr i n r ii
Pippalada told Bhargava : The presiding deity

o f Akasa is the sustainer. The presiding deities
o f air. fire, water etc. are also sustainers. The
presiding deities o f the eye, ear, etc. reveal the
objects. (These sustain and reveal only with the
support o f Mukhyaprana).
Once these presiding deities thought they
would sustain the body, entering into it inde
pendently. (W ithout the support o f Mukhya
prana).
Expl. (1 ) 3TPfiT51lfit»Tpft ^ T T | ^
I (K.H) T h e presiding deity of Akasa and
the presiding deities o f a ir etc. assist the sustenance. •
(2) H ere the other presiding deities listed in the
passage ffaeft ^ JTHr etc. are also to be under
SHATPRASN OPAN1SHAD 15
stood. Thus all tatv ab h im an id ev atas are to be under

stood. M ukhyaprana heads the list of these deities.
r l T ^ l : qi§JT: (K H )
(3 j T he presiding deities of eye etc. reveal the
objects. T h e others sustain. ^2 JT=fiTÎ%c?Î
3U2 ^ fflcisqn, 1 ( J .T )
(4 ) In case M ukh y ap ran a is not understood
here, the question— who is superior am ong these
deities— and the answ er— M uk h y ap ran a is superior—
will not have a p roper reference base.
(5 ) Vayu in the passage ^TTg^fjnPT: etc., is gcRTJJ,
^ 13 ^ 3 src H ^ ig : ( m . b .)
(5) 3T51g«I— 3WW?T ( J .T .)
MUKHYAPRANA IS SUPERIOR AMONG

THE DEITIES
eTR erfts* sn°I 1 *TI $JT: a i ^ l e l e i ;

72Jl«ITiSrqR f t ’JTRT f#«nTRHftf?T I %
1 s ftjfw iR T ^ g H K jra ^ Ttfor-
3T«te^ ST# URteiRR?# I eTfsRS? Stf?lERl# TIT#
TT II 3 II
Mukhyaprana, the superior among deities,

(old them : D o not be under the delusion (that
you are independently sustaining and illuminating).

I, having arranged m yself into five aspects (prana,
apana etc.) enter into the body and sustain it.
The deities did not believe him. Then, when he
moved out o f body, as it were, all other deities
moved out. When he returned all others returned.
Expl. (1 ) T his story is intended to show th at it
is M ukhyaprana who chiefly assists P ra ja p a ti for the
sustenance o f body and the illu m in atio n of objects,
and other presiding deities assist only w ith his support.
THE OTHER DEITIES PRAISE MUKHYAPRANA

rTSJSJT U.qY
rERTR^ I etfsffSJ *?qf q q I q q q iS R -
siW sfteTT: Siq *7J?qf?q I qq)sf?reqqfq qq
^ q q q q^?qt q q q r^ q q i^ T T <jfaq) ?faqq:
II a II
Just as when the queen bee moves out all
other bees move out, and when she settles down
all others settle down, similarly the presiding
deities o f speech, mind, eye, ear, etc moved out,
and settled down. They were delighted (by realis
ing the superiority o f Mukhyaprana) and praised
Mukhyaprana that he is Agni, he is Surya, he is
rain-god, he is Indra, he is Vayu, he is Prithivi, he
is Rayi, he is Murta and Amurta, he is immortal.
Expl. (1) H e r e to : etc., convey th at M ukhya

prana resides in Agni etc., assumes the nam es Agni
etc. and enables them to function in their respective
way. sfarr: ^ f& rit crarcr crgm fc-
5 r^ ( J . t .)
aw s rq nf?r%?TR I
rrirn fa *rsr: ^ ^ sr§r ^ i
R jrrqfiT ajtfsr *ro

tjvr m ar s n r r f l w i ^ r jr m : s f a f t s f e i
^ • R iirfe fq â rt sm u t
3R«ftort =qft<T 5TeqR5Crq?%T:^Tnfq II H II
Just as spokes are fixed in the nave o f the

chariot, all other deities find their support in
Mukhyaprana. The Rigveda, Yajurveda, Samaveda,
sacrifice, kshatriyas, brahmanas all find their
support in Mukhyaprana.
You are Daksha etc Prajapati, you move in
the womb, you get it born. O M ukhyaprana! these
created beings are yours. You reside in them with
the presiding deities o f eye etc and support them.
You carry the sacrificial offerings to God.
You carry the oblations to manes. Y ou are the
support for the conduct and truthfulness o f sages
Atharvangiras.
Expl. (1 ) P rajap atis referred to here are D aksha

etc., P rajapatis.
(2) rpfj — WW —
=q i
HPT:— qffrffl:—
JT«I*TT^trr— g^rWRT5*fi: (J T .)
f j=sT ^ snir ^tareri qfrtf$Trn i

r# ^ffT: I
q^T r q fffa q q ^ m : stint asn; i
3*R5ÎTfteTSfcT «rarai£ I
mr*T*r5I JTm^^Rrr^T I
srcusrei ^Trnr: fact! rSI RTerfbcr B: II 5 II
O Mukhyaprana ! you are Indra, you shine
with brilliance, you are Rudra, you are protector,
you move over the heaven, you are the sun, you
are the lord o f planets. When you rain, then,
these created beings are delighted with the thought
that they get plenty o f food. O Prana! you are
Ekarshi the seer o f Atharvaveda devoted to his
vows. Y ou are the destroyer o f all, you are the
Lord o f all pious people. We offer you food, O
Matarisvan ! Y ou are our father.
Expl. (1) m?t:— 5trrft$:, aPT^^ST,
3fTrr q f r i f ^ ( J . t .)
^ srf^rfs^TT rt s ift rt i
STrTrTT fe r^ t ?TT jfcffijft: i
STTHT^rTS^t *Kf s rfrlfs ? R I
m N *sissr s fta j nsrt ^ *: ii n
O Mukhyaprana ! your person that is present
in speech, ear, and eye, and that is extended in our
mind, make that auspecious to us. D o not move
out o f us. Whatever is in the heaven, that is,
under the control o f Mukhyaprana. Protect us like
mother protecting her children. Bestow on us
wealth and wisdom.
Expl. (1 ) *HTrTT— WHT*IT,
— STT-cTT^ ( J.T .)
ra:
ASVALAYANA ASKS THE THIRD Q U E ST IO N :

FROM W HOM PRANA IS BORN ?
3T*I ^ST5*TSn*355T*T5r: I
>T*T^5i: f:?T RR Riuft 3TTR?t I SRSTRHm^fwR. I
3TTcRTR RT I 1
11 \ n
Then, Asvalayana o f Kosala country asked
I’ippalada : Revered Sir, from whom is the
Mukhyaprana born ? How he gets into this body ?
How he distributes him self and settles in it? By
20 SHATPR ASNOPANISHAD
what means he moves out o f it ? How he holds

the external objects and how he holds the things
in the body.
Expl. (1 ) snstq.—srfsnjjTift
PRANA IS BORN FROM GOD
srsftfiT i
3TTW?T tv r mofr 3TT*I% I *m«TT ^rTÎT-

II ^ II
Pippalada told h im : You are asking extra

ordinary questions. Y ou have studied the Vedas
deeply. Therefore I will tell you.
This Mukhyaprana is born from Paramatma.
Just as the shadow o f a person is entirely depend
ent upon him all beings are entirely dependent
upon Paramatma.
Expl. ( i )
srf^s:— T. )
(2) 3TTcJTcT:— q^niciTrT:, Slfft aTRtflT— SlffcnJfaT

(K H )
orcTferq;— 3Timf=r, (k h j
MUKHYAPRANA ENTERS INTO TH E BODY

BY THE WILL OF GOD
*r«n H 5 rrt^ iB r?;rT i^ f o f a g f s rm is rfa fa g

q q ^ lq am fern g
a m i^ 3^ ^viTrsr stfe s t% 11 3 II
The Mukhyaprana enters (into the body) by
the will o f Paramatma.
Just as a monarch employs the officers saying
that you supervise these villages and you supervise
these villages, similarly Mukhyaprana places other
pranas separately (in the body).
Expl. (1 ) q q :---- qtSTSl ‘ Rff) q tlfa ’ R fR pJR

3^5 erqffT^ (M .T .) cTff^fT cFSimqT ff?T
* n ^ (J .T .)
(2) T here are two aspects of q^y|U|, O ne arises
from ^ t|[ U | and is different from him . T h e other is
M ukhyaprana him self extending in five ways.
(i) fe ftq a m if c q s r a g i ^ g ^ q s r m i^
^TfrT tTfflsfrrRrfiq; | 3fq* ( J .T .)
(ii) g t?q q m : ancqqf spcicqr^q-
qiôTicRqfqirinf^ sq^ ^ 3 1 srq s
nfiPqiqrqq^qifiqT aq nm if^q^^^T T qffistT ^qm q:
(J.T .)
22 SH A T P R ASN OPAN1SH AD
R tg w te lR J p H T l f tr e n ^ t SPJTs
s tfa ^ i r r ^ g rhw i rr fir r .3;s| 3 r w *nr s p tfa '
rTW T% <fT: S T H f ^ R t *T T f ? 3 I f f ^ f f C fT 3TTcWT II « II
In his apana form he remains in anus and

the organ o f generation, as prana him self he
remains in eye, ear, tongue and nose. In the
middle he remains in his samana form. This
samana assimilates the food eaten. Because o f this
assimilation o f food, the seven jnanendriyas func
tion. The self is at the heart.
E x p l. ( I) e 4 W RrfkmR RRftT BRIR:
(J.T .)
(2) eRRIÔT A H ?TRf^ltTiqt
(J .T .)
(3) <?t: 3TRHT— sffa: (J.T)
PRANA MOVES THROUGH SEVENTY-TWO

THOUSAND ARTERIES
3 7 R c T ^ f!5 r a I 3 l*T T 5 13 5 T 3 il% ^ T
S J3 H f3 ^TlfoT I 3 H § s ? IH « K £ t I 3 l W
II ^ II
There are one hundred and one arteries in the
body. Each o f these have hundred branches. Each
branch has again hundred branches. Thus, there are
seventy-two thousand arteries in the body. Prana
moves in these through his vyana form. Through

one o f these arteries viz. Sushumna, Prana moves
above through his Udana form. Through this, he
leads Jiva to Svargaloka by his punya, and Naraka-
loka by his sin. By the two viz. punya and papa,
he leads him to the world o f men.
Expi. ( i )
sr qfetîT^r i Hfqsirar q isq t
(J . t .)
(2) f i f N q q q R f 5*Tiq:, sqp^TgnfagHT
(J.T .)
(3) 35:mqfqgiq q^qr qim i § |3 q i
( J .T .)
(4) P rana leads J iv a to moksha or liberation also.
w ^q ^ ( J . t .)
MUKHYAPRANA IS PRESENT IN AD1TYA

Etc. ALSO
3Tif3[?*ft £ % sngr. a m : % q q 'q g q
«n°W 3^H R : *TT ^STrTT ^T T J ^ T ^ ir T i q n q ^ ^ T -
RTT q ^ I ? T : *T ^TRiqt q T ^ sq f^ : £*1 I
'TRTfqWTR^STT*. g q & lfo f^ q T T q flr g z q t m i t h II % II
Mukhyaprana being present in the sun out
side, assuming the name aditya, arises. He
I'tivourably responds to the prana present in the
eye. The apana present in the prithvi sustains the
apana present in the man. That which sustains

akasha is samana. (This sustains the samana in
the body.) The vyana sustains the air outside.
(This sustains the vyana in the body.) - Udana
sustains the tejas outside (this sustains the udana
in the body).
Therefore, when tejas is extinct (in the body)
one is dead with his senses getting merged in
manas.
Expl. (1) (i) ^ SfftHHT:
anfefq faq: 3 ^ | SJT<JT:
jriorqrgqgizsH : ( J . t .)
(ii) g tfq n m : 5fpriiTT^r I
3f«U?q =q =q§j: q |
^ q g m q iP r 3 B W P U J.T .)
(2) ^ 5 q f qr ^q q j arqjqi^qi ( J .T .)
(3) q j q ^ ( J .T .)
MUKHYAPRANA LEADS JIVA TO THE RESPECTIVE

WORLDS AFTER THE DEATH
q fa rW iq q a p jm tq ifq I npq^ST^T g 'rfi: q «IT

s fa flq q 51)% q q f q i
q q q fq ^ tq qpq q f l P J H5TT q q fq I
I
SHATPRASNOPANIBHAD 25
3TRT?*T JtTOI^T ^ I^ T J ^ rT R ^ ^ rT ?f?T II V9 II

The Jiva goes to Prana with the thought with
which he dies. Prana in his udana form, accompa
nying God, takes jiva to the world as per the last
thought o f that jiva.
He who knows Prana in this way, shall have
unbroken progeny and attain immortality. This is
sung in a verse.
He who knows the birth, functions, places,
live-fold extension, presence in the body and out
side, will attain immortality.
Expl. ( 1 ) ^TT—
3*1^T, 3R?T *RfrT (J.T .)
(2) — qw?*RT qswT
(J.T .)
^ 3 $ : sr^r:
GARGYA ASKS THE FOURTH QUESTION
9T«T 'f J R S I
snw frr i q.*t
»!*(*% I i s r e *rwr-
to fe m vrqfcftRr 11 1 n
Then Gargya, the grandson o f Surya, asked
Plppalada : Revered S ir ! when the man is asleep
i
26 SHATPRASNOPAN1SHAD
which o f the deities withdraw their functions and

which continue to perform ? Which deity shows
the dreams ? Who experiences the happiness
during the deep sleep state ? In whom all find their
support ?
Expl. (1) In the previous sections it was pointed
out th at M ukh y ap ran a etc., are entirely d ependent
upon G od. Now it is being explained th at not only
during the w aking states but even during the dream
an d deep sleep states these are dependent upon God.
'T ii g'pqkqtfer 3: ^ 3 5 ^ i ^qf^cr—

winter— ^ s q iq it f i t f t i ( J . t .)
(2) T h e w ithdraw al and functioning m entioned

here, are those of resulting in the
w ithdraw al and functioning of Indriyas.
(3 ) *=TRl I ( J .T .) T he word
refers to both the dream and deep sleep states.
(4) ^JTT^' T^frT— ( M. T. )
(5)
: ( J .T .) Since all senses are w ithdraw n
when one is asleep, the question is asked through
which In d riy a b h im an id e v a ta one secs the dream .
(6) W hen one is under deep sleep, he has no
contact w ith the external objects. T herefore, the
question arises as to who experiences the happiness

during the deep sleep state. ^ STcQtji clcîW |
« r^ r f^ e u n fa H ilfr 5fi*T
q2rT ^ T 5 iq : I ( J .T .)
DURING DREAM AND DEEP SLEEP THE

SENSES AND THEIR PRESIDING DEITIES
DO NOT FUNCTION
rT^tf I *T«TT JISSScT:

♦ T 'T ^ J T " ¥ 5 5 n g f t t T ^ f f e T ?TT 3 5 ^ * 3 : n^C -
*f^T £ I rTrfl-ST I
?rfi? «ur 3^«ft ?r sqoW n 5T * fea fa *
r* T * T ^ * * 3 5 T ? r 5 T T f* U I? ? T * 1 ^ % •T T « T » ^ 3 ' * R l^ S U T
S to ic s ^ f a r r t a i ^ s r a 11 r ii
Pippalada told G argya! O Gargya just as

when the sun sets his rays appear like gathered in
(lie orb o f Sun, and when he rises, again they
appear like spreading, similarly, all deities presid
ing over Jiva’s body and senses gather near the
great God present in manas during the dream state
and present at the heart during the deep sleep state.
Therefore, Jiva does not hear, does not see,
does not smell, does not taste, does not touch,
does not speak, does not take, does not enjoy,
does not excrete, does not walk. Therefore, they
say he is asleep.
Expl. (1) T h e deities gath erin g near the highest

G od in m anas an d hrid ay a d u rin g the dream a n d deep
sleep im plies th a t they do not perform their respective
functions. T his results in the respective senses w ith
draw ing from their functions. 3 3 q3i%3T 33 1
HfjrCTrfrs'nqrfnjW 'eT 3133, i s m f t r — ^ r i q R
i ( j . t .)
(2) D uring the dream excepting M anas all other
senses w ithdraw . D uring deep sleep even M anas w ith
draw s. I 3 eW lfq I
(J.T .)
(3 ) D uring the dream the deities gath er n e a r the
highest God present in M anas, d u ring the deep sleep
present at the h eart. *3^13^131 3 3 % % % §!|Ht H33fT-
35RT%% q^ f3Wt q^)33peT | (J.T .)
(4) 3 *jtiitfc[ 3 qsqft etc. directly m entioned in this
passage are the w ith draw als d u ring the dream . D uring
deep sleep R 333 3 3*3^ 3Tf33tfcT etc. have to be added.
(M .T .)
(5) D uring deep sleep J iv a goes to the highest
G od. qt M snSTtf^r I *3 ^ 3 ^ 3 3 c3tf|f3
(J.T .)
DURING THE SLEEP PRANAS DO FUNCTION
3TOTT3I*r R % 3 % 3 3 ; 5 113 1% I £ 3T
R<Tte<TT3t 33 T % I?3 T fI3 q ,3 % |

SW5T*f?cT *T STHTJTt *T5TY £ ^STIITH I

sr «nr ^ s iw r a g T S H s r ii 3n
In this body, during the sleep, pranagnis are
awake (function) Apana is garhapatyagni, Vyana
is dakshinagni, ahavaniyagni is prana. Ahavaniya
is made from garhapatya, therefore it is prana.
Samana is called samana because it provides
inbreathing and outbreaking the two offerings
regularly. Manas or Jiva is Yajamana. Udana
provides the result o f the sacrifice. Udana takes
the Jiva every day during the deep sleep to the
Brahman present in sushumna nadi.
Expl. (1) H ere the q u e stio n : — W ho are aw ake

when one is asle e p —is answ ered. T h e pranas i.e .,
ap an a, vyana, p ra n a , sam ana, udana are aw ake, th a t
is to say, these function during sleep. A m ong these,
a p an a, vyana and p ran a are treated as the three
sacrificial fire s: g a rh a p a ty a g n i, an v ah ary ag n i (dakshi
nagni) and ah av an iy ag n i. S am ana is treated as
adhvaryu and udana as udgala the two sacrificial
priests. M anas or J iv a is Y ajam an a.
(2) 3Trqft — ( J. T )
(3) apBJg:, 3315TT ( J .T .)
(4) iP H P iH f qSRPT: (K H )
THE NATURE OF EXPERIENCES

DURING THE DREAM
3^ : 3^ : n r ^ f ls r f e r 1
^4 ^ ^TT^rT ^ e«IT-
?w sri ^ rf: 1
ST *1%J ^ iT fT lB njr^ *Tqc*I%T SÎRTSt I
3T«i ^ e r fo r ^ 5i*ft ^ vr?rf?T 11 y n
During the dream Jiva experiences happiness
and sorrow. He sees whatever he had already
seen. He hears whatever he had already heard.
He experiences what he had experienced in another
place and in another direction.
He sees the seen and not seen (not seen in this
birth), hears the heard and not heard, experiences
the experienced and not experienced, the present
and not present. He sees all assuming all kinds o f
forms (man, animal etc. forms).
When Jiva is enveloped with the divine
lustre, then, being in deep sleep state, does not see
the dreams. At that time, Jiva experiences bliss
due to his close presence with God.
Expl. (1) D uring the dream all other senses are
w ithdraw n. O nly m anas functions. T herefore, J iv a
experiences dream s through m anas. RRt5qf^TRT»TT^q|-

TW WflT ÎJT ^R I (K H )
(2) qy ^ Rift RTRT &TT«|»Efta1 ^ *TH^
(K H )
(3) a rfw ^ 3r; *rffi ? 5 af?B =q s f r i^ (K H )
(4) SW eT^fjfH, (K H )
0 ) fterat RRq#qR (KH)
(3) q w r^ 4 qcrlsr^sTsrsfaêT t Rqfa 3fq e rw i^
srfft R q q ^ f a q g ;
ircTc*Tqi&*T rlcfll^qg^fi ^ Rqfa I (K H )
T h e expression srfft refers to sflq liere. T his is
because of the sim ilarity betw een the srfft o f God and
Jiva. Both are 3}inf;q, T h e ordinary sense of 5F0t i.e.,
cannot be taken here because (lie jiv a th at has
gone to the G od present in sushum na d u ring deep sleep
state has no gross body, nor jiv a experiences h a p p i
ness at that tim e through the gross body. His senses and
m anas also do not function at th a t tim e. T herefore,
wfft gtq qqfcf m eans «f|% gtq q q ft in this context.
>Tqqrr. srfaqg; R qfr i
Hêflfrf 1 R ff 3f%rR*q SlfkW | ‘RtRlcRT
CTfafafei =q i
get 5w f t R nqi^ gfHRiqq^rer n (M . b )

DURING DEEP SLEEP ALL FIND THEIR

SHELTER IN GOD
4 RrSTR Hf?Rf?r STWfRSR I "jfijcft ^

R ÎR tR I^T ^ R3TS* %3ftRIRI ^ R tg s t RT3RT5II ^TST-
STSJretTSTRTRT =R ^ 8 J sfRSR ^ 3tW ^ sftctSR ^ SHOT
^ ETfrTSR ^1 ^H'Pt'rTSR ^ ^R^tRh TSR =R
R IR ^ RrfiSR ^ £*RT ÎÎR S R ^ R l^ ^ *T»rTSR ^
R I 3 ^ fR H ^R rR 34 TftTOiaiTR^fRRSR ^ RR5J RfRSR «R
f f e a j Rt^SRÎfR.RSR ^ 'R %?rfRRSR R' R3tai
fsTsfotfacISR R RPR8J pRRTrfRRSR R |H\ ||
O dear ! just as the birds find their shelter in
the tree o f their residence, all find their shelter in
the supreme God.
The gross and subtle earth, the gross and
subtle air, the gross and subtle akasha, the eye and
its objects, the ear and its objects, the nose and its
objects, the tongue and its objects, the sense organ
o f touch and its objects, the speech and its objects,
the hands and the objects to be taken, the feet and
the destinations to be covered, the anus and excre
tion, the organ o f generation and the joy, manas
and the thought, buddhi and the intellect, aham-
kara and the sense o f ego, chitta and remem
brance, chetana (tejas) and grasping o f objects,
prana and all that is to be sustained.
SH A T PR ASNOPANISH AD 33
Expl. (1) H ere the question : 3ft STfafScTT is

answered. T h e answ er given is, all find th eir shelter
and sustenance in the highest G od V ishnu,
q} a n fn ft fq®aft i ( j . t .)
(2) It is shown th a t M ukh y ap ran a supports all
and he is supported by V ishnu.
(3) T h e exact im plications of rirt , etc. are
explained as follow s:
cT5r e q ^ q f ^ q i ^ # ; *r : i srctfa R
fqqisqt I fq ^ q ilfq ^ i g fe : i i
qiqci; i 3rfi«KW®r i f%TW fqqq$
; q if B ^ q r i q g i
(4) & r : ^ s r %eT^T ( J .T .)
GOD HAS BESTOWED THE POWER

TO SEE Etc. TO THE SENSES
H T % ^ S T S T s f te T T E T T eT I ^ f a e T T R êT T s f t e T
RrT? fasiSTTeRT J W . I
K rJ H H ’tfT: HR I
R w R T FR T H IT
R m r H T q f^ g f? c T I
eTêT^lt RTrJ
*r s rfo * n\ n
34 SHATPRASNOPANISHAD %
He gives the power (to the senses and their

presiding deities) to see, to touch, to smell, to
taste, to think, to know, and to do. H e him self
sees, touches and so on. He is omniscient and is
infinite.
He who knows him as not affected by avidya,
does not possess prakrita body, has no prakrita
form but possesses aprakrita and pure form, is
imperishable, and as the cause o f all, he attains
the infinite.
The jiva, the indriyas, and their objects
together with their presiding deities find their
support in Akshara the supreme God. H e who
knows this Akshara, knows all. He attains the
abode o f the lord o f all.
Expl, (1 ) T h e expressions SET, SThlT etc. m ean
S^'RTfrfiJTS:, sraiRlfrtiSK: etc. T h rough these expressions
it is conveyed th a t G od gives the sense organs and
their presiding deities the pow er to see, to h ear and
so on.
As a p p licab le to G od these also m ean he who
sees, hears etc.
(2) ftfTRTcfTT — —
^ (J-T.)
(3) The expression should not be taken in

the literal sense when applied to It means:
(i) fllqiROTW ^ *1%: I
(J.T.)
(ii) (J .T .)
(4) e l ---- e l qfrjjfl ^51 cT^^fcT sif%3T«ftf?r
« n ^ i (J . t .)
(5) ^ l e i r e i — # r. ( J . t .) T he
expression fq^THIcRr occurs tw ice. In the first occurrence
it m eans G od. In the second occurrence
it m eans f ^ R ^ ^ R t sffa:. T he respective m eanings are
required by the context.
m zm srw
THE SIGNIFICANCE OF ‘ O M ’
3T«T % R I N r : *T9T5R1IT: r r r ® I
*r r ) k r r ^ w rrr; R 3*$$ RTRnrTfemfarcnfavsiT-
q;eR r ir e N « s tt s r e e t f e i
eT^tf e ftR TR I R r | ^TeRTiTR RT RTRT R R^faTT:
R STT^fR ST^RR TR^R R R R ^ R ^ fR II K II
Then Satyakama, son o f Sibi asked Pippalada
- ‘ Revered Sir, among men, which world one
attains, who meditates upon G od designated as
‘ Om ’ with the hymn 4Om ’ till the end o f his
life’ ? Pippalada told him —O Satyakama; both
Parabrahman and apara brahman (Lord Vishnu

and Chaturmukha Brahma) are designated as
‘ Om Therefore, one who meditates with the
hymn ‘ Om through the path o f this meditation,
attains them.
Expl. (1 ) —U n til the d e p artu re from the
body. SRPtlRni,
(2) 33»5fiTU*.— ( J . T. )
G od designated as ‘ Om
(3 ) Both p a ra b ra h m a n and a p a ra b ra h m a n , th at
is to say, both L ord V ishnu and C haturm ukha
B rahm a are designated as ‘ O m ’. P ra n av a or ‘ O m ’
p rim arily conveys p a ra b ra h m a n . But it also conveys
C haturm ukha B rahm a since he is the p ra tim a o f Lord
V ishnu, sm : gtfifcT: qfRTcqqfaqKq;: | epqfcWcqq
arg^qcr: fqftsrofciqT^fi: i ( j . t .)
(4) q q q q 3rqqq— ^ q i g ^ q q i ( J .T .)
(5) qqicKtpqfa — 3rq^ sra qi^r q n w l f a I (J.T .)
q s f a m q n R ls q p f tr r ST ejdiitq
3 r n e q r o R m * q ^ i e u j’q ) i sr a *
q q ^ T st^qqtJT STiqsft JtffJT R H jJSiqfa I
3?<T q f q fsffiq o i R5ffa I *iRctR$r q s jfifo -
i sr fq g fq n g g q i
s q r f t c T ST % 3Tf*r S T iq ^ ft R « I T R I ^ C : rR ^ T I
r# f % *t qi^R ifi fq f^ T fr: rr ^ r o f a ^ q * a g ista ,* ! i
ST U rT W I^t^ S T T ^ R t j f t s i R 3 ^ q ift$ m II* II
He who meditates upon God as conveyed by
one syllable o f ‘ Ora ’ will soon be born again on
the earth, called as it were, by God. He is carried
to human body by the presiding deities o f Rigveda.
In that human birth he will practise austerity,
celibacy, and faith, and enjoy glory o f the same.
He who meditates upon God as conveyed by
two syllables o f ‘ Om ’, will be carried to the inter
mediate space, the soma world by the presiding
deities o f Yajurveda. He will enjoy the prosperity
in soma world and return.
He who meditates upon the great God as
conveyed by three syllables o f ‘ Om ’, with the
hymn ‘ Om ’, will reach the sun. He will be free
from his Prarabdhakarma like a snake being freed
from its old skin. H e will be carried to Satyaloka
by the presiding deities o f Samaveda. Then, receiv
ing instructions from Chaturmukha Brahma,
the highest among souls, he will see the highest
person, i.e., Lord Vasudeva present in the bodies
o f all souls.
Expl. (1 ) — «pil HT5TT RPT <T
3d SHATPRASNOPANISHAP
JT^JT arf*r«TT*ft<T | R15U

ftf^ rr *<£ arftfiqfer «tt^ i ( j .t .)
(2) — TCfTTcRSTT, ^ f ^ r T : — q ^ frf S a fari ^ I
5K=q: — ^ % T rw i% ^ Ic lT :, Bg ' q ^ q i ^ — I
( J .T.)
(3) qT ^fcc— flq:, q i ^ T — SIK ^T, —

s s in ? q i
(4) c T |q ^ f r
* n ^ i (J.T )
Jiv a g h a n a m eans highest soul and refers to
C haturm ukha B rahm a. O ne who m editates upon God
w ith ‘O m ’ know ing the significance of all its syllables
will first go to Salyaloka, receive instructions from
C haturm ukha B rahm a, and then only go to Para-
brah m an or Lord V ishnu.
quTqjf £ ft « r r q ^ =q i
fM ^ g g s r a , jti« t *i*iq: n (M . b .)
(5) gR^r qq. — sr f af i *, g?qg—
( J . t .)
e T ^ ^ 5 )# *qcT: I
•feT^ft msTI 3 7 ^ 8 ^ tRT: I
fo q p g sr q;*q% sr: i
ST 3|ffa?rrf^ STmfrrqTf^ I
erm^Tôtqm-cr^5TT?%f^ eT^TfeTR3T?:Rêm^^
ii 3 ii
There are these tw o verses :

The three syllables o f ‘ O m ’ employed sepa
rately, or only with two connected, recited in the
high, low, and middle pitches will lead to returna
ble worlds. But if the three together are well
employed, the wise meditator will not move away
(He will attain non-returnable world).
The meditator (with only one syllable) will be
led to the earth by the presiding deities o f Rigveda,
(with two syllables) to the intermediate space by
the presiding deities o f Yajurveda, and (with three
syllables) to the world, which only the wise know,
by the presiding deities o f Samaveda.
He who knows ( ‘Om’ with the three syllables)
will attain the Supreme G od who is tranquil,
imaging, immortal and fearless by the knowledge
o f ‘ Om ’ the supporter.
Expi. ( i ) 3PTftngTf>T:— 3^ ^ -
flttiT:— >rc*qt e ^ r g t : , *T§n*«RcRR«TRTg ctr^ -
1 (J.T .)
(2) — r stm qftr,
f — R nTJ7|cfl% |
(3) — flffTR:, STRcTR.—

(J.T.)
%
W> jh t :
WHO IS SHODASAKALA PURUSHA?
*TTC5;T3r: I
*T*T*q ; f g r w q w : hr
h o ttest * 1
<Tte?Tf;as v r ir ^ n r g w i ^ rei I
r m t f J R K R p ’H R T ^ R %? ! ***1 3 R R ^ R -
I
h - Jjf^r r t o r R fr^ R fR rru -
5H?;fw:j<T R ^ R ; I H ?|^<3ff ^ s i r t w R R R n r I
r ?r t g ^ g ifq s rp lt g w f f a II \ II
Then, Sukesa son o f Bharadvaja asked him :
Revered S ir ! Hiranyanabha a prince o f Kosala
country approached me and asked this question—
Bharadvaja you know Shodasakala Purusha, teach
him to me.
I told that prince, I do not know Shodasakala
Purusha. If I knew, why should I not tell you. He
who speaks untruth will perish completely. There
fore, I cannot speak untruth. On this reply, the
prince silently mounted his chariot and left.
I ask you now, where is that Shodasakala
Purusha ?
Expl, (1) ^ 3TT^, W 5TT«T %5*T-

®l:, mA ^ rTW I ( J .T .)
?T*tt ST I *TtT*T ST S^«ft

f^TWrTT: ^¥5T^55T: S W ^ fftfa I
*T f ^ t ^ % ^f^T ^3?sR T % i f W f a t
r srferfs^ stfe rg ra u ftfo i
sr n m n ^ r r T a i o n n a ^ T # s i g : g R ra t-
**T R^S5TTT5n^ cT«Tt JT?STT: *5$ WTR ^
R II
Pippalada told Bharadvaja : Here, within this
ody that Purusha is present from whom these
xteen kalas arise. (At the commencement o f
cation), the Purusha pondered as to, at whose
:parture shall I depart, and at whose settling in
all I settle in ? (who has adequate devotion and
mwledge o f me so that he can be my instrument).
ien, he created prana. From prana he created
th, ether, air, light, water, earth, senses, mind,
ad, vitality, austerity, hymns, deeds, the places
• the senses, and names.
Expl, (1 ) P ran a etc., sixteen m entioned here are
teen kalas. T h e w ord kala does not m ean parts of
body but those th a t help the self and body.
H i: qteSTW T: ^ T : *Tim: I ( J .T .)
%
are 3qsRR#i fqqfsmq; i (M . t .)

m #*)q q ;R q i f o ^ ( t f t q q i R q i stfq i
fl5to?rft^qfqftstaqiRqi<q *$qf «m *rî (M . t .)
(2) G od thought o f creating these sixteen kalas
in order to help the Jiv a s to acquire rig h t know ledge
and to conduct them selves in the rig h t way. sf|q?q
q t^ tq q lfn irR iq =q sitoifar a iq ^ c q i^ f tq if t i
3ffr: 5T0dq^xT7T: 51T<mfcqte?rqieT: ^l?0c0^t=qqi | (J.T .)
(3 ) God created p ra n a first and then o th er kalas,
^ ts 3 q5#f*iq^qqfT&i[HTfcg*q5T: q ftM ? ;? ? are
qi^T: ^3TTJftcqqift^pqqi | ( J .T .)
(4 ) (i) « R [i^ — ^ H q i f e q q f q g iq ; , eiq: — s f a e

f R ir tlg f T q i , q ^ r : — q s q jf ^ q m :
t r i q i ^ q : , q tf — g o q i g o q ^ i q s ta r—
q ^ T : ^ q i s q ^ e l l : , q jq =q I ( J .T .)
(ii) ^ r w f f r ^ I ^ q r HUTRlftsfiT qi®T | ( M .T .)
(5) T h e way in w hich each o f these kalas help!
the self and the body is explained in the followinf
passage : —
^ 3 Hi m q ^ 5RtftqKHcqqf% 3Tff; for SRlfoqiN
qicqq. i *fa*q srflw q iq q T , ^ T q ^ q q f e q q f q s iq r : q iq if t
fq f|q q ?f% l3 cq q , cTqfT: fTHTfctgeTqr §tsW iqq<fo, q?qif^
q ;qr<qi *r*qq ? H rf^ t3 < fo , qsfor: p n fc fq ffo rc fo , s f a
SHATP&ASNOPANISHAD 43
^^TFifeqra: sqq-
§cqq e ^ q ^ i^ q q ii^ q iriq i qi^Tfq qt«rg. i (m .t .)
(6) H ere by k ala, the presiding deities o f kalas
also m eant. T h e details of these presiding deities
explained in the B hashya.
(i) 3fq qiSrai^JT fqqfeneli: |
(ii) Ip f* : h| tF>: 3qT fFirnft*TTft;fl I

q^f;q: ^ fiit I q ^ q m n
fRtsfqRr^ft q%«3 qs°ft qlq^qrn i
3pR*q ^qtrr *rtqt q T q ifq ^ : n
q^T sifqqifaq: i
iiw q t ^ fcft: n
sisfq qjqt: q#t sqqi n w q q T i
cfwf^ qjRiT itiut: e^qigTiqlTrq: n
ruqiq'ter: qiKit =q qig^q; qfosqq: i
fT ef*q HIST: qifsi^ gicT qqfaqt q ^ l l
3 fTTcSTT 5 ^ 3 5T'g: ftftcqq q*l^ q ^ II
qtqfqq^ i ( m .b .)
q*toT: sra* ^rfqmqT: ^ g ^ i q m : s rg £ in 'q n w
Ffcr f*r^% <rmr q i R ^ * rg ^ ? r^ q i qq-
9T q ft^ g R m : TF^5Tq;55T: g^qiqtJTT: p q m cq isq
ifei f a t r ^ xircrT g ^ r f?5*q q te q i* i *t
wqf?t n ^ ii
44 SHATPRASNOt>ANISHAD
Just as these rivers flowing towards the ocean,

on reaching the ocean, become unobservable but
still their names and entityship are declared as
distinctly present in the ocean by the wise, so also,
these sixteen kalas o f Jiva (being liberated at the
time o f the liberation o f Jiva) moving towards the
supreme Purusha and reaching him, become un
observable (for ignorant). But still their names and
entityship are declared to be distinct by the wise,
and they remain in supreme Purusha (entirely
dependent upon him).
Expl. (1) In this verse the illustration of river

flowing into ocean is utilised to show how the presid
ing deities o f kalas, when lib e ra te d , reach the suprem e
Purusha an d rem ain supported by him . T hey do not
lose th eir nam e and in d iv id u ality but these are noi
observable by the ig n o ran t.
T h e illustration o f river a n d ocean occurs m ori

th an once in the U panishads. I t is taken to illustrah
the identity betw een the lib erated an d the suprem e bi
some com m entators. But on closer exam in atio n of th<
context and w ordings, it w ill be clear th a t this illustra
tion only points out the presence of the liberated b;
the side of the suprem e and dependency on him evei
after lib eratio n . T h e lib e rate d do not lose thei
in d iv id u ality . K eeping this in m ind, this verse i
Sh a t p r a s n o p a n i s h a D 45
app ro p riately in terp reted in M ad h vabhashya an d its

com m entary by J a y a tirth a .
JTSj: tfg £ stir areros& T I a rfH R ^ fa

TTrTlfTTRfq cTT^Tf ^
faScT: | ^ 3ffq grRl: tR»T 511R
a f^ rr«TTfq g$q fwcTRT m et fqfaw qq
frn^cT: f ts jg : I cTrT«? qiSTqqcTig gft> JRTQ
<R 5fa: qBT%rRqi$: >Tqfa 1 rlrT *IW% I (J.T .)
(2) 3 T ^ — a r s i s r i n? ^^ ( J . t .)
IRT JRferRHRt e ^ R iR *!!*? ^ ° T -
f^**T: eRT gaRWHT <RHg^ ereR*R
HRRf%t«Tc5T^sf: (M .T.)
(3) faf^T qq fagcf: (J.T .) ^51=5: 51%R:

apfa«J q ^TW^SR: 3R: 3rftftar iqfcqq* qq | (J.T .)
T h e verb does not m ean ‘ destroyed ’, it
means ‘ distinct ’.
(4) 3^ ^ sh 4) st qqqi (J . t .)
(5) fT iq ^ — JTT*T ^ I R q ^ , ^ q
( M .T .)
q fa s:— sftqR (J.T .)
(6) arl^qqcT T R f^ tfg q fecTH! q<$qf W ) fw iR T

grRt'Tf ^ faqpqq JTR^qifq (M.b .)
46 SHATPRASNOPANISHAt)
(7) q f t ^ 5 1 ^ : JTT5T StJpqRiq: fjlfq Sg: | qjjqrqfq

RfRiq qq rfqqTsq: qg^qq | qy^cj 3f«fcT qq 3fqq*q^
(M .B .)
(3) 5H<qfqq: q^y qfw^grRi fa?q nfafigqy: |

i q ^ q i q ^ q q q ^ q qtTR II
?fcJ flTRq (M.B.)
CONCLUSION OF INSTRUCTION
q jta : i
arci s a q*5T r^ rr nfqfgRT: i
a %q RRT RT Rt ^ ? g : q ftsq v jy : f f a ||
rtr: £ ta i^ TciT^ÊrT?;^?!^ qtR agr %q jitr:

q n r^ rftfq i
% cW qqfrT: cR % R: farTT RteRnq>RfRSITRT: TC

q it RTTR^ftfa I
T O R^RsfifavR: RR: RrR3jjfR*R: I
q^q^qf^qq ^ rtht II
Know that supreme Purusha in whom the

presiding deities o f kala find their support, like
the spokes in the nave o f a chariot wheel, so that
the transmigration may not afflict you.
Pippalada told the six sages ‘ I know only
this much, beyond this I do not know ’.
SH A TPR ASN OP ANISHAD 47
The six sages honoured him (with prostration

etc.) and said you are our father, you enabled us
to overcome the ignorance.
Salutations to the great seers; salutations to
the great seers.
Expl. (1 ) JJcg:— tfarc:, W ar—
^ (J.T .)
(2) STTcTiq* qqi — 3fet?T?q: ^
JTcqqftfhtlfq? ffa e rq : I
(3) B hashya draw s the a tte n tio n to the following
sruti passages that state the reten tio n o f difference
even after lib eratio n .
(i) q*n ?rsr: e g ? artcT u-efrr
3ffqcT? I cnrr fegrtr: q e ^ q( g ^ q g q fh
i
H ere fttjTfi m eans 3igrfi as in f^fqq.
(ii) ct? e i « n e f t r ?qr. f
(iii) e e ? q'Sfa sfiteg, w r n : i
(iv) e t s ^ ec fa q fa m i
untHt il
This Upanishad belongs to Atharvaveda. The
Supreme God with the designation o f Akshara
is the deity for this Upanishad. Chaturmukha
brahma, Atharva, Angira, Bharadvaja, Angirasa,
and Saunaka are the sages. The metres employed
viz., Anustup etc , could be ascertained by count
ing the syllables.
The central teaching o f this Upanishad is to
give an exposition o f the nature o f God designated
as Akshara. For this purpose, the nature o f two
levels o f knowledge viz., higher and lower i.e.,
Paravidya and Aparavidya is explained. The
purpose o f Karmanusthana, the process o f crea
tion, the status o f the liberated soul are also
discussed in this Upanishad. This Upanishad is
also called Mundakopanishad.
THE LINE OF TEACHERS
^ s ir t sr«m: sttsojst
^ *Ttan i
SIT?1 || K II
Chaturmukha brahma was born (from the
supreme God Vishnu) as first among the deities.
ATHARVANOPANISHAD 49
He, the creator and protector o f the world,

imparted the knowledge o f Brahman, which is the
foundation o f all other knowledge, to his eldest
Son Atharva.
Expi. ( i ) srar— ,
5 P W— 5n«rfof>: W t: I
( R .K .)
(2) C haturm ukha b rah m a is not the creator and
protector independently. H e carries out these responsi
bilities being under the regulative control of the
Suprem e G od i.e ., V ishnu.
(3) fasiT: sfafcIBfcT W f
«T3fR r f c l mSSff |
(R .K .)
T h e know ledge of B rahm an is the foundation of
all other know ledge in the sense th at it is this know l
edge th at makes all other know ledge m eaningful and
purposeful.
(4 ) A tharva was the eldest son of C haturm ukha
brahm a in V aivasvata m an v a n ta ra , w hile in the first
K alpa, Siva was the eldest son, and in V arah ak alp a
Sanaka etc. were the eldest.
(i) fR tlfa sra w K t sisrntesiffr i
(ii) STSM: 5PTTI ^ f ^ l : 5I«TH3T: ^fT : |
^ rcrt m \ W t : g a tsflsr: n
(M .B .)
50 ATHARVAN OPA NISHAD
3T*j#3t m REr^tr srgn

3T«Tqf eft g cteT ^ rfsf^ STStfasiTR I
w irg rrstn i sn£
s n ^ n r t s f f f * : ^ <rnq*TR n r ii
The knowledge o f Brahman which Chatur-

mukha brahma taught to Atharva, was taught
to Angira by Atharva. Angira taught it to Satya-
vaha, son o f Bharadvaja. H e taught it to Angirasa.
The lore that gives this knowledge is higher or
lower depending upon the knowledge that is
obtained from this lore.
Expi. ( i ) q m tt n ,— q u =q s r s r a u =q citr i q l;q
fqm qu atqn =q i m ^
I (R .K .)
T h e sam e sacred litera tu re R gveda etc., is both
P arav id y a and A paravidya dep en d in g upon the m ean
ing obtained.
£ I R ^ is r ia te -
q;fsT3 fqsrT?t
s r t f o ? fe srra n3n
Saunaka, performer o f a sacrifice every year,
duly approached Angirasa and asked him—
‘ Revered Sir, by knowing what, the knowledge o f
all that I know now, will be meaningful and

purposeful ?
Expl. (1 ) ITC15T1®: — 3 ^ I ( R .K .) He
who perform s a sacrifice every year.
(2) Saunaka had the know ledge of sacrifices and
deities. T his was not sufficient for achieving the
highest goal viz., lib eratio n . N or could it be consi
dered as useless. T herefore, he desired to know which
knowledge could m ake his knowledge m eaningful and
purposeful.
Aril ff i * ^ arjpifaraqc. i ft?r-

i 3fci: w f a s w i ?roi^r
fairift ^ fa fa fa w n*f: i
(V .T .)
TWO KINDS OF KNOWLEDGE
cT*tr CT I 5 %fqcTS^ |f?T ?: sr^T-

fftqt q q fo l l ? 1 7 U ^ II y II
Angirasa told Saunaka — ‘ the knowers o f
Brahman declare that there are two knowledges to
be had viz., the higher and the lower.
Expl. (1 ) O ne a n d the same sacred literatu re viz.,
Rgveda etc., is both P aravidya and A paravidya,
depending upon the know ledge obtained from it. By
52 ATHARVAN OPANISHAD
p a ra m am u k h y a v ritti the higher know ledge i.e ., the

know ledge of Suprem e G od is obtained. By am ukhya-
v ritti the know ledge of sacrifices and deities is
o btained.
q |q e d t f^îT aro u a rg s q p f
qtqqi<qtqffaqi arqd i q q^jerl s q % il£ ts « f tq q -
qsRnqtq: i ( r . k .)
c rq m i i fa sit
« 5 q t s?n^?:nT f ? r w s q tf a q f a f a i si si *r t suit
11 ^ n
The Rigveda, Yajurveda, Samaveda, Atharva-
veda, Siksha, Kalpa, Vyakarna, Nirukta, Chandas,
and Jyotisha constitute Aparavidya. The same
constitute Paravidya when the knowledge o f
Akshara is obtained from them.
E x p i. ( i) qqqq q?mfcdMq$Tufqqfq|gcqtqifqfn
qftfq^fci — arc q^fe i (R k )
*wt qqsfo qrf e q iw q ft'q im ^ q ifa p q T uitt
f^frr qiq; i (R . k .)
(2) (i) 5 £ i w a n n f w qsq q rq q q : i
m qq q tm fa«n q ? r fq ^ fa g qrqqsT: li
q ^ e f tm q ig ( m . b .)
(ii) Bqlsfll: *gqfcr q I

cT«TT B B l |
q fr«(JT\: asst fafera; w qifq |

st M b f | *iT»i«rahnn: II
(M .B .)
(iii) q q ifc « ig q ft3 f tq s u f q q f g =q I
flcq II (M .B .)
UNIQUE NATURE OF AKSHARA
b #»tb g o g m ^ i B qsq*j qR qw R ci
s ta r : II * II
The Akshara cannot be cognised by external
senses, it cannot be grasped even by mind com p
letely, it cannot be classified under any gotra or
varna, it has no prakrita eyes, ear, hands, feet,
etc., it is eternal, it is all powerful, it is all pervas
ive and subtle. The wise perceive this imperisha
ble as the source o f all beings.
Expl. (1) H ere, the ch ief ch aracteristics of
A kshara th e Suprem e G od are described.
(2) arifcq**.— s g q q s fs r B q T ^ q r fq q q q ., a r o i ^ —
R B B l'qftqqq, q ts q ^ , qgf C ^ q i ^ q ^ ^ q ^ ,
n w n s ?,TOHnfcw«f: a r q g i s ta q .— H T f B ^ g u f ^ q q , i
54 ATHARVANOPANISHAD
( 3) Th e nat ur e of this Aks har a is di scussed under

t he Sut r a ‘ ’ (B. S. 1-2-29).
AKSHARA CREATES THE WORLD
*T«TT ^ IT ^ ffcT i
*TOT Her: %5rafonfst
W t I H f I I II
As a spider sends forth and draws back (its
threads), as herbs grow on earth, as the hair grow
on the body o f a living person, so the world arises
from Akshara, the imperishable.
Expl. (1) T h e process of creation by A kshara is
explained here.
(2) 35R&— eFcSHWSTT qR um ifa Sfff:

qfrT, — gw a: cHTT ^
| (R .K .)
(3 ) H ere n eith er p a rin am a nor vivarta of Akshara
as w orld is intended.
?T cj qRoTJTRH^ ?T qj cKIfJRT faq&q =q
^ e f q t f ^ f q ^ q : | ( R .K .)
T hus, this first illustration shows th at A kshara or
Suprem e is the agent or k arta of this world. H e is an
efficient cause but not m aterial cause or u p ad an a
karana.
ATHARVAN OPA NISHAD 55
(4) T h e second illu stratio n of herbs grow ing on

earth is intended to show th a t ju st as different herbs
are created differently on account of different seeds,
th e jiv a s are also created differently because o f their
different deeds.
3T ffi^ q q r # n * T t q iq ifq q ift 3fjpji=q

i ( R . k .)
(5) T h e th ird illustration o f h a ir grow ing on the
body is intended to show th a t just as h air grows w ith
out any special effort in a n atu ral way, sim ilarly, God
creating the w orld, is his very natu re and therefore, no
special effort o r any purpose to be achieved for him
self is involved in creation.
qqT ^ s ta T 'q J T iq i^ q q q fcr c^ t
i ( r . k .)
T hus, the three illustrations indicate three im port
ant points in connection w ith the creation. N one of
them supports either the p a rin am a theory or the vivarta
theory. T o in terp ret all the three illustrations as
supporting only one p o in t viz., p arin am a or v iv arta is
not correct. N one of the illustrations supports such an
in terp retatio n .
rTqsn 5T5T I
3TWl^ 3T<nt «staT: II c ||
The Brahman thought. Then anna, prana,

manas, satya, and the worlds arose along with
their presiding deities. Then, Karmas arose and
led to svarga.
Expl. (1 ) F urther details o f creation are given
here. T h e fact th a t B rahm an contem plated while
creating shows th at he is not the m aterial cause or
p a rin a m i k aran a but he is an agent or karta.
error — m fa y
| qRoirfoafa *rrq: |
(R .K .)
(2 ) H ere an n a etc., also stand for their presiding
deities. 3T5T 3TOlf^q^JT are rT^fHHlfÎÊtrTT =q tll^ I |
(R .K .)
(3) q tf g ^riq^ i (R .K .)
ST#*: VRITO rtq: I

cTWTêT^ et§T STIWWTW ST T ^ II ^ II
He knows all and he possesses all. His knowl
edge is his penance. From him this Chaturmukha
Brahma, the presiding deity of names and entities,
is born.
Expl. (1 ) ?frT R ^ f q ^ l aTTH^m
fS R : | (R .K .)
(2) roq^q5TêT?T-?:aq5i«fqqsiifiwif%eiqT a i^ q -
=qfar sTR^qq5rftf3TT> cro, *ts? ^rmfr i
( R .K .)
fi# n
PERFORM SACRIFICES IN DEDICATION
TO LORD VISHNU
t u f t ^cTT^T STgSIT *FcTcnfH I

r T T ^ r^ r s i * rera m i:
TT ,T5«IT: ^ p t r e i II K II
This Akshara is independent and it lends
reality to all others. The sacrifices, which the wise
saw in their mind, spread in many ways in Treta-
yuga. You desirous of knowing the Supreme God
perform these without fail. These, when performed
with the purpose of obtaining God’s knowledge,
will lead to the highest world.
Expl. (1) Saunaka h ad a s k e d — By the know l
edge o f w h at, the know ledge o f sacrifices and deities
will be m eaningful an d purposeful ? T his question
is answ ered here.
^ 5iVr#i a fa 3f% u: s r a f H r c m ssr-

R l^* c T3| r RT^ n^ T^ TC— I
(R .K .)
(2 ) — a r q H ^ iT ^ T ^^RW TJEj =q, —
bstht qjqq:— fif t* : i (R . k .)
8
(3) srgqr ^ c ra ifa — fcrgft

^tso^^înf& T ffrg f^ T
f^rBoft a m p l e r q fq i q q fttm 'q ra fa e w i (R . k .)
In K rita y u g a all sacrifices w ere perform ed offer
ing them to L ord V ishnu. H ow ever, in T retay u g a
these were offered to various o th er deities an d through
them were ultim ately offered to L o rd V ishnu. I t is to
in d icate this procedure th a t the expression qgSH1
is used here.
(4) a^ffiTUT:— ^T ^W iqs^cfjT fT T: 1(R .K .)
(5) sfijfcqcTTfcfTfr 3RT:qR<n3jfe5TCT 331-
T h e know ledge o f sacrifices and deities will

enable one to perform sacrifices w hich will help to
purify the m ind an d help to get the know ledge o f
B rahm an. T hus, the know ledge of sacrifices and
deities w ill also lead to the final goal. I t is m eaning
ful an d purposeful only in this way.
(6) qq: qirqsfiqforqi: p f q n : q: 5 'Hiqi
sfcfiFI q; *Tl: I
*qr % 3?f%: |
eft: n R II
When the fire is fully kindled and the flames
roll, between the two ajyabhaga offerings, the
main oblations be made.
Expl. (1 ) T h e procedure o f offering oblations is

briefly explained here.
(2) 3fi3qirrnt aj'cftoT— an*q*rm4t: q*q, anfH t:—
i
a?f q q W ^ q q f q f s R T f r r o w H q R a t a i q f ir q ftq ii ill
He whose Agnihotra sacrifice is without the

three sacrifices viz., DarSa, Purnamasa, and Agra-
yana, without guests, without timely oblations,
without Vaisvadeva and performed disregarding
the procedure will destroy his opportunity to get
the seven worlds.
Expl. (1) O ne who m aintains A gnihotra must
perform D arsa, P urnam asa, A grayana and V aisvadeva
com pulsorily. H e m ust m ain tain the tim ings of ob la
tions accurately. H e should correctly follow all proce
dures. H e should e n te rta in the guests properly. Such
careful perform ance dedicating the sam e to Lord
Vishnu w ill help him to get the worlds prescribed for
each sacrifice a n d the knowledge of B rahm an if per
formed w ithout aim ing at this or th a t fruit.
(2) 3nqq<q»T— ^ q q p q f t o : , ^ q :-
im *q ^T flq ^ cT H ?i^ q q ; m ^ , gq#F>qrc*q
stqsqq^mftfa qr, fcq fe— qisrqfef, atq q
qqqfterq: i (R . k .)
SEVEN TONGUES O F AGNI
S5T5& ^ *RhTÎ R I
155t%?TT *T ^ 5«JfT5Tnif |
% 3 5 R f f R T | f ? t * R f ^ T S f l : II « II
The black, the terrific, the swift as mind, th<
red, the smoky coloured, the sparking and all
shining are the seven rolling tongues o f fire.
TH E SACRIFICER IS LED TO BRAHMALOKA
v t n r u iStg
R I ^ e R t % 3TT5RHR. I
* * ^ * R T q f e ^ R te f iR r c r : II ^ II
He who offers oblations into these shining
tongues o f fire, regularly, is led by the deities whc
are present in the rays of the Sun to the woric
where the lord of all deities resides.
Expl. (1) O ne who duly perform s sacrifices wil
be led to the highest w orld by the deities present ir
the rays o f the Sun.
fecfT: 3tfesTRT:—
g ^ q is w : i ( r . k .)
ernTgrT*:
^ q c f a t f a ^ i R R q jR e r I
a t h a r v a n o p a n is h a d 61
fa«rt q T ^ R f a q ^ r q f a ^ q J r q :
HR ST: 3 " * : |5 $ eft S t r a t a : II $ II
The radiant deities having received the obla
tions carry the sacrificer with the rays of the Sun
honouring and welcoming him with the pleasant
words ‘ Come, come to this world of Brahman
earned by your good deeds
Expl. (1) 3fIfrTq:— a n g W H Ij, ffa
qpKJJ T he deities present in sun-rays who receive
the sacrificial offering are referred to as 3qgqq: here
guq:— g o q ^ rtq :, | ( R .K .)
SACRIFICES PERFORM ED W ITHOUT DEDICATION

TO LORD VISHNU ARE LIKE LEAKING BOAT
SR i % b iit t : q R ^ q r:
H S iq s r ta w q t ^ q tf i
^T:
s rn jje g ^ »11 ii
These sacrifices, if performed without dedicat

ing to the Supreme God, are like leaking boats.
The ignorant persons who consider such inferior
sacrifices piloted by the eighteen persons as the
means of good and delight in these, will fall into
old age and death again and again.
Expl. (1 ) So far it was explained th a t the sacri
fices perform ed w ith dedication to the Suprem e God
will purify o n e’s m ind a n d assist the acquisition of the
know ledge o f the Suprem e G od. H ere, it is stated th at

these very sacrifices, if perform ed w ithout dedication
to the Suprem e G od, will be ruinous and w ill lead to
old age and death.
(2) ^ 3T3flm : 49454413-
4RT: ^ 4T43J (R.K.)
(3) 3fS15?TT4f |
T h e eighteen persons engaged in a sacrifice are :
Sixteen priests, the sacrificer a n d an observer.
3fBTîgSqR3 qtesrf&'ST:, 444R :, r lf ^ f f i:
3*4: «444. | (R.K.)
3?f4?JT4T4f4^:
3T4 sfttT: 3R 3R T: I
3If?4*TT5nt 4lT4ReI
3 3 ^ 4 4 fft4 4 R T : 4 4 3 4 1 : II £ II
The ignorant wrapped in ignorance, labouring
under the impression that they are wise and
learned, limping, rotate like blinds led by a blind.
Expl. (1) 4S44I4T:— 9«T4T4T:, arCTfluffalft?)-
^ 4 4 tfT :— t4tcn% rT5lfI4R:, ^Tf-44R T:— 44J-
494: I (R.K.)
3Tf4?H4T 4 ^ 4 1 49OT4T:
R 4 ^ 9 T 4 f fr4fvTIT?4^T 4755T: I
%4tg*:T: 3 N ^ T « l 4 4 f % II ^ II
The ignorant, being in ignorance in many

ways, think that they have achieved their goals.
But as they perform sacrifices being attached to
lower benefits, they do not know the Supreme
God. Hence, they suffer from the tension and
come down from the worlds obtained.
Expi. ( i )
1 (R .K .)
( 2)
R fq srftr i sri R ifR it f W t <r q;q i
(R .K .)
i
*n5f| g m gq crTf^r im : n (M . b .)
T hose who understand L ord V ishnu to be slightly
superior to o ther deities, will return to the hum an
w o rld ; but those who consider him as only equal or
even in ferio r, will suffer deep darkness.
nûR T
g t m i ETT f * 5 r f ? ? T II K» II
The ignorant consider the sacrifices and other
welfare activities like giving food to the needy etc.,
as the highest. They do not know the Supreme
God as the highest good. Among these, those who
are aware that God is slightly superior to other

deities enjoy the benefits of their sacrifices in
heaven and then come down to human world. But
those who consider the God as equal to other
deities or inferior to them will enter into the
lowest world.
Exfil. (1) — ^5 q 3 R
sfcr:— i
(2) q — HTT^fT: qi% STctR:,

ct— qtfficT: | ( R .K .)
H ere tw o consequences are m entioned : 1. R e tu rn
ing to hum an w orld. 2. E n te rin g into the lowest
w orld. T h e term ‘ va ’ suggests the a lte rn a te u n d e r
going o f these consequences. These alternates c an n o t
be for one a n d the same set of persons. T herefore,
‘ va ’ has to be taken as i.e ., alternates
fixed for two different sets of persons. These different
sets are : 1. Those who consider the God as slightly
superior to other deities. 2. Those who consider G od
as equal or inferior to others. In any case, none o f
these has fully realised the suprem e natu re of G od an d
therefore considers the a tta in m e n t of heaven etc., as
the goal for p erform ing sacrifices. T hey do not m ake
it subordinate to the know ledge o f B rahm an or the
Suprem e G od. T herefore, both face the consequence
of retu rn in g to the hum an w orld or the lowest w orld
as the case m ay be. qT | ( R .K .)
THOSE WHO ARE DEDICATED TO

GOD WILL ATTAIN HIM
5TT?m w r a q w sw : i
%Rrmi: sretfor
ST 5 ^ ^ 05?HITrffT II U II
Those who live in a holy place practising
penance and faith, dedicated to the supreme God,
wise, living on alms, being freed from their sins,
reach the place, through the sun, where the
immortal and imperishable Purusha dwells.
Expl. (1 ) H ere, it is stated th a t those who
perform the sacrifice etc., deeds in dedication to the
suprem e G od will reach him in due course. qiufaTTP*:
JTSIffliTpfcT | (R .K .)
(2) fiq:— , ?*gT— aTlfeqqifg;-
STRIP.— u n q f a g i q ^ :, fqgifl:—
q q ^ ir r ^ f r :, — fq fT cT q R ^ q W :,
BE NOT INTERESTED IN LOWER WORLDS
qrt«C*I
5H?rort I
HBr^qTfor: stTBr ii W n
He who is interested in acquiring the knowl
edge of Brahman, considering the inferior nature
9
of the worlds to be obtained through sacrifices,

should get detached from them. No permanent
can be obtained by the impermanent. Therefore,
in order to get the knowledge of Brahman, one
should approach, holding samit-stick in his hand,
a preceptor who is learned in the Vedas and who
is devoted to Brahman.
Expl. (1) H ere, il is stated th a t one should get
detached from kam yakarm as an d seek a right teacher
to get the know ledge of B rahm an.
(2) qfa?q— 3fflrcifa9m*Tl fW t, 3ff.fi:— qfof:,

f f o — q tf m , — q q q srire . I
s r s r p f i f a f n q srmfeRTT* i
sftqT^ cTT II U II
The learned Angirasa imparted to Saunaka
who had approached him, who had a tranquil
mind, and was dedicated to God, the true knowl
edge of Brahman by which he could comprehend
the supreme and imperishable Purusha.
Expl. ( I ) JfST^fifiqTTTq— ^ q f-
fcrm q — q q q ftg rg fin q , — a r^ q rq lq ^ q ^ ,
fi^ — sfasfiTq | (R.K.)
(2) ^ « f^ rT r^ ^ t^ rT * n 3mcTT 3i?iTTf^f^^r

q<qg^qif%q£Tcn?qqf*qr s r a f f a t ^ q q q tfq m qqr q q f t
nqr s q i ^ q t nrq: l ( R . k .)
isP ^
AKSHARA IS THE SOURCE OF ALL
* rsig . i
*TOT 'Tisw ig;
^r^T5T: sm *??t H’^ q i: I
rmT^HTT^ *TRT:
snn^% <rsr4iqtfq?if??T n l n
This is the truth—
Just as thousands of similar sparks arise
from a blazing fire, so also, O beloved, many kinds
of beings arise from Akshara and return to him.
Expl. (1 ) C reatio n etc., glory o f A kshara the
Supreme G od is explained here. qsqTRsiT^fglpqTsffq^r-
sf?qTftg°Tfafsiet sfiftfii q iq q rc — a lc iflfrr i ( R . k .)
(2) ct^ t^ — q^qqm nhq q fh*q<q«f: i
(3) — a rffl^ r:, — ^ fF W fc r

3Tfqqf^rT---- n $ q | (R .K .)
(4) 3T$K[^ ft^rfqfcT qigthW qqSRq; |

( R .K .)
3Tg& 3^T : *T VTHT*VlFtrct ®3T: I

3TJTT<jft UR5TT: % aWcTH^ RCrT: TO II H II
The Purusha is divine, unlimited, present
within and without, unborn, has no prana, manas
etc., sixteen kalas, pure and superior to chetana-
prakriti and jadaprakriti.
Expl. (1) Some attrib u tes o f A kshara are explained
here. — 3I<iqgcT:, — fqqqqf^gsjqftqTtJRfeeT:
(2) 3THr°l: and 37JH: in d ic a te the absence o f all
sixteen kalas. arsnoTt fc 9fff»TT q te s rq ^ T u fc s ig sq ^ i
(R.K.)
(3) In this verse 3WT refers to siSRgtfd, RtcT: refers
to sftcTc^ or and q*<f:qr refers to the Suprem e
God or S tWISTC.
31^1^— qtrT:— Rt : — 3 tR:
(R.K.)
(4 ) T he w ord A kshara has th ree m eanings :
arqt cq«?i qr s i R ffe r ^ ^ ffo T i
a n tf ’qtq «ft?g qtq:qtR$rcq. n
q ig ^ q : q n ^ ; f q f q w t g n ( M . b .)
P rak riti, Lakshm i and G o d — these three are called
A kshara. These are called 3}Rrrcr<, and R7RK
or 3xmryR respectively.
qqqTr5TTq*t qq: ^ I
^ q ig sq ffa m : fq»qqq ll 3 li
ATHARVANOPANlSHAD 69
From the Purusha arose prana, manas, senses,

akasha, vayu, jyoti, ap, prithivi and all that is held
in Brahmanda.
Expl. (1) a w :—
*1 3 : 1
(2 ) H ere, by p ran a etc., both ja d a and a b h im a n i
deities are m eant.
( i) 3HT PfU lU J ( R .K .)
(ii) 3f5T sn®TT^5f^: cT^fiUTTfjRt
SWIFTS | (V .T .)
(3) ^r(M refers to the things in B rahm anda
created after the creation of p rith iv i etc., elem ents.
faSTW qiftuft ^ TOP** ^
f t * 5fii|aT ( v . t .)
ANGASRISHTI—CREATION OF DEITIES
THROUGH GOD’S LIMBS
f^5T: ?rr#r v r a f t f a m 1
Tg'crt ir r geT F ^ nrm 11 y 11

His head is agni, his eyes are chandra and
surya, his ears are dik, his speech is revealed
Vedas, his breath is vayu, his heart is visva, the
prithvi originated from his feet, he is the regulator
of all, being present in all.
Expl. (1 ) H ere o r th e various deities and

things arising from G od’s lim bs is explained. Agni
etc., o rig in ate from his respective lim bs. Agni etc.,
are really the nam es o f his lim bs in d icatin g his respec
tive a ttrib u tes. T h e deities A gni etc., get these nam es
because these arise from the lim bs of the same nam es.
T hus, the expressions A gni etc., in this verse, indicate
three points : (i) Agni etc., are the nam es o f the respec
tive lim bs of G od. (ii) Agni etc., convey certain a ttri
butes of G od. (iii) Agni etc., refer to the deities Agni
etc., born from the respective lim bs. These also refer
to the J a d a entities concerned. qqqef: Jjqf
affasrim 3rf?rirc9Fi«* i ai?t:
arffrrm i I ( R . k .)
(2 ) frsrfrfq ^ tcit i q i
( R .K .) In refers to a deity.
(3 ) From the statem ent sfM ! it is clear that
p rith iv i is born from feet. S im ilar o rigination of
others from the respective lim bs is also intended to be
conveyed, q^qf «iq°TTeI, q-folfq SRTSRqwlsT
arfitajfcqTf^r& r i ( r . k .)
AKSHARA PURUSHA CREATES ALL
eTSTTqf?!: srfrnq: q a j
a fW q q t i
jm q ; q lfrrn q t
qtft: H3TT: ii II
From the Purusha the fire and the samit-sticks

arose. From the sun and moon arose the rain.
From the rain the plants on the earth.
Purusha, the God, places the world in the
woman i.e., Rama (at the time of creation) and
many beings are born from him.
E x p l.
(1 ) T h e process of creation is further
explained here,
(2) refers to L ord V asudeva here and
to goddess R am a. T h e w orld which rem ains in the lord
during p ralay a is placed in R am a by the lord a t the
com m encem ent o f creation. •TT^TT
qtfa<TT*rr w roi h r . fire fa i fifaftfa
I (R.K.)
ju re w i s ^ q lf a fa i
<*riqr aarraw ig, trefa} n (M . b .)
i w n w i * rm fr$ ti
w m S ti ^fafOTTST I
*fae*TCaj qSTfflifSI SfaiTt
qq ii \ ii
From the Purusha the Riks, Samans, Yajus,
initiation, agnihotra and all other sacrifices, sacri
ficial gifts, year, the sacrifices and the worlds
where sun and moon move arise.
E x p l. (1) cTS:fwfifi?tsfq «wn: I (R.K.)
q q rfa i
srron'T i^ s f t f s q ^ crq sr
m i a i m q f q f o s r n i s 11
From the Purusha many deities, sadhyas,
human beings, cattle, birds, prana, apana, rice,
barley, penance, faith, truthfulness, celibacy and
duty arise.
E x p l. (1) sprtfa— q%UT:, rTT—
S15T— aTF^Tf^f^: I
STW HMT: SW qfot rT^TT^

STHlf^T: StfSp*: rfRT: I
STH s t a r ^ 3 ^rcf^rT
swjtt f t f c n : s r a *th i k ii
From the Purusha, the seven sense organs,

their seven functions, seven objects of senses, seven
contacts o f senses and objects, seven locations of
senses wherein these senses function in each body
to provide knowledge arise.
Expl. (1 ) T h e Seven refered to here are sense
organs, th eir functions etc. T h erefo re, the words of
this verse have to be in terp reted accordingly.
(2) fl H5n°TT: — l
qif&r gHfqq: — sM%q?Tiq:, a ftq : —
Si«TT:— f wi : ®t?RT:— ^«TnWîT:,

J J C W ir a r ^ — 3 f l 3TI5T?T: ^ i r *r i t : r w i g s t I
ftfaTTeHHl | JTlf®TfTf fl^fqT qsfn, | (R .K .)
(3) T h e content o f this verse is referred to in the
sutra —‘flnruh ftilftn c q R 51
3TcTt STq
HSTT^ *T#W : I
3Trraj snr? 3 rh rq q l
IrTS^ % 3??cTCTmi II
From the Purusha, the seas, the mountains,
Ihe rivers flowing in all directions, all plants and
all essences arise.
The Purusha remains with all the elements
created by him as regulator from within.
Expl ( l ) T he fact o f G od creatin g all a n d regu
lating all is explained further here.
(2) H^ q f : — 3RKFRT— apc Rf a t |
W Z '.
THERE IS NO DIFFERENCE BETWEEN GOD
AND HIS ATTRIBUTES
3^r fq s^ q t f riq t ert i

%% B rfH
s fts fq s m rf& j ii \ ii
10
74 ATHAR VANOPANISHAD
All the attributes of Purusha viz., creation

etc., activities, knowledge etc., are non-different
from him. He is Brahman, he is immortal in the
highest sense.
O beloved ! He who knows him as present at
the heart of all shall get rid of the knot of prakriti
bondage.
Expl. (1) In this verse it is po in ted out th a t the
attributes of Purusha arc not different from him . H is
activities such as c reatio n , his know ledge, his pow er
and his splendour etc., attrib u tes are not different
from him .
(2) sftf— ci q: — vf c-
srar&fq i ( R . k .)
(3) — el q*row%
sreR ifca: qq q q q R q i q g tqtfafimb w q f tr
Jpeisq: | ( R .K .)
(4) T he S utra 1JtfcT^qiW ’ (3 -2 -3 1 ) and the sruti
passages ‘ qRTf%T etc., deny
the difference betw een God a n d his attributes. T he
relation betw een them is
(5) — q ffq q -q ff. I ( R . k .)
ALL ARE DEPENDENT UPON GOD

311%: 5nn R f g ; q q n i
3T%rrT^ s r^ n f q rT ^ rg ; a i o i f a f a ^ i
ATHARVANOPAN1SHAD 75
'K r e m r a s r q s r a iW
q t fesrR I^ q f t s aSTTHT*?: II R II
Purusha is ever manifest, present everywhere,
present at the heart, and is the great goal. All that
moves, breathes, and sleeps is entirely dependent
upon him. Know him as superior to cause and
effect, superior to Chaturmukha-brahma and
superior to all beings.
Expl. (1 ) H ere the glory of Purusha is further
explained.
(2) 3Trft : — q«ffi
(3) stan d Tor ^5T g y w -

5Rqft«T*U In the three states of w aking, dream and
deep sleep the beings are entirely d ependent upon
God.
(4) qimrc&wTqpqr, |
fN rffief— = q g g ^ i t f q ^ i (r . k .)
^ f?rf?eTT i
eTêT^ft 5131 CT S H êT ^ q t f W?T: I
I eT^JJrT eT^ f e f e II 3 II
The Purusha is luminous, he is subtler than
subtle. All the worlds and the people living in the
worlds are supported by him. He is Akshara, he
is Brahman Prana Vak and manas. He is indepen
76 ATHARVANOPAN1SHAD
dent, immortal. He should be known. O beloved,

know him.
Expl. (1) 3RT: atfSroTftsft =IT I
(RK)
( 2 ) — JTIOT:— 5f5FiVT m°T:, —
*R:---- R jja *TST:, ^ * 1 .—
arrcnfrrei*Trc*u ( r . k .)
T h e words p ra n a , vak etc., convey the respective
attrib u tes o f Purusha and therefore are his nam es.
T h e identity betw een Purusha a n d p ran a , vak etc., in
th eir o rd in ary sense is not in tended here.
‘OM ’ KARA IS BOW, MIND IS ARROW
s r t % T qT suffifsra i
* r \ xTrarohr % r o i
II « II
Taking the bow of Upanishads, i.e., ‘ O m ’
kara, the great arrow, i.e., mind, sharpened by the
meditation, should be employed. Diverting the
mind from all other objects and concentrating on
the aim Akshara, O beloved, know him.
Expl. (1 ) T he process of m ed itatio n is com pared
to the aim ing of an arrow a t an object. H ere ‘ Om ’
kara is com pared to a bow , m ind is com pared to an
arrow and the know ledge o f A kshara to the objective
to be achieved.
(2) a f t q f a q ^ — SqffRrflisrfcl flDTcfHpq Hfjj:, —

*h :, s q f t q ^ q ^ r i s m q T q q q f ^ ^ q r *h *tt *ra
HIETOR 5TpfteW i: | (R K .)
afjqiq— flq??r5rccp*T: faq^r I
SIOT^ ^ 3 : STtt % 371rRI

sT^T r T j^ q J J ^ a ^ |
3Tim%5T
11 ^ 11
5 rr^ rrfJ T ^
The syllable ‘ Om ’ is the bow, the mind is the
arrow, Brahman is the aim. One should know him
without any laxity. Then he will reach him like
an arrow.
Expi. (l) artfirr— %55qq.— 1
^ rrsf: ^ am a
I rT^T#! 3TR«r 3?Trm?TR?aT fa g ^ « T I
aTJj?reaT II * ll
Know him alone, on whom the sky, the
earth, the interspace, and the mind together with
senses are entirely dependent. Leave talking about
other things. He is the support for the liberated.
Expl. (1) nqfqrrcq of G od is explained here. T his
is ex p lained under the sutra —
‘ 3»rreiPl5R | (1-3-5)
(2) SFt: = q g u ^ q : | (R .K .)
GOD IS PRESENT AT THE HEART
3ttt r s jin w t s r f m
sr stt^ r r : i
« n * r a 3?TrITR
sr: rrasr: 11 « n
Like the spokes in the centre of a chariot-
wheel, all the arteries in the body are connected
with him. He moves within the eyes etc., of the
body assuming many forms, i.e., Visva, taijasa etc.
Meditate upon Paramatma as ‘ Om ’ in order
to get the knowledge of him as superior to chetana
and achetana prakritis. May this knowledge bestow
the good on you !
Expl. (1) In this verse the seeker is advised to
m editate on God as ‘ O m ’, th a t is to say as g u n a p u rn a
and sa rv av ed a-p ratip ad y a. Tw o im p o rta n t points
relatin g to G od are also m entioned h e re : (1) G od
moves in the body assum ing the forms of visva, taija sa
a n d p rajn a d u ring the w aking dream and deep sleep
states respectively, (ii) G od is superior to c h etan a
p rak riti and ja d a p ra k ritis.
(2) ?rrs?l:— Sr aHf t f t gTCTTGT-
3RT: — 3Tr »TUf t sW^T

U fa I (U .T .)
ATHARVANO PANISHAD 79
T h e w ord N adi refers to B rahm anadi a n d other

branch nadis which are seventy-tw o thousand in all.
These are held together by G od present in the body.
G od moves in the eye etc., places during the w aking,
dream a n d deep sleep states, assum ing the forms o f
visva, taija sa , p rajn a forms respectively and provides
these states to the soul. T his is stated by qgqr
(3 ) ‘ Om ’ indicates tw o p o in ts : (i) G u n ap u rn a
(ii) S a rv av e d a p ratip a d y a . 3TI?*TI«T •35°
tw T « n q ?r i ( R . k .)
(4) cTqfl: q ^ I ^ K R — srSHfifcWStaTqirj; q i^ rt-

q^qRR^Riq’ I In order to get the know ledge of p ara-
m atm a who is superior to Sri and ja d a p ra k iti.
refers to and t0 God is qr
superior to her also.
(5) ?w r: qTW TIf is also in terp reted as 3}5Tlfrc|fqiTf.
% tCT nit*?*nclTT H C II
He is omniscient. He possesses everything.
His glory is revealed on earth etc., all worlds. He
is present at the sky of heart in the body.
Expl. (1) In this verse it is stated th a t the God
is present at the sky o f h e a rt in the body.
sqt f a— f q^cr t f a jtir-
I (R.k .)
q R q ^ R c t s f t n : s T R ^ q q ^ a q fe v u lr r \\\\\
He who is omniscient and the regulator of the
senses and body, is present in the body at the
heart. The wise see him by meditating upon him.
His blissful and immortal form is revealed.
Expl. (1 ) q q t q q : — UH II3*:, ipftFT I
arif— a f v f e R ^ l (R .K .)
(2) '■fta:— ÔTfTfpTTJTr:, — ^ q frq sq R q |
( U .T .)
(5) fT=r f r r f ^ q t fqwj: 3tf<ftafir-
qm s q u irm 1 <u . t .)
(4) T hough God is 3i5qrfi he reveals him self to
aparoksha jn an in s. 3fsq^7q;^rncfr^qfq 15^51^911
f q ? m rfi^r anfqqqfq i (R .K .)
THE KNOT OF THE HEART SHALL BE CUT
fvrefr g q q s rfo l: *HrST5TqT: I

qffasfr w tfq qR qq; 11 1© n
stz q n a ft
When the highest God is seen the knot of the
heart is cut. All doubts get dispelled and the deeds
terminate.
Expl. ( i ) q u 3tfq srar^q: arqu; q w i ^ e : q u q u
q u q ^ g q W i ( r . k .)
q u a t'q q u q s n ^ s f | ftw j: qn®rc: i (M . b .)
T h e G od is called p a ra v a ra in the sense th a t even

higher deities like C h a tu rm u k h a -b ra h m a etc., are
inferior to him .
(2) (i) T h e knot o f h eart or consists of
avidya and the bondage arising out of it.
aiq aifa | (R .K .)
(ii) sR*t«j qfq : qtm-
qirqsfilqTf^sR}: qtfsR jitj i ( U . t .)
(3) (i) 9mrc=qil% sfiqff&r
I a fiW H I «?q: stt^T:, arm T fonq& q: 1 ( R .K .)
GOD IS PRESENT IN THE SUN

q^: gr§t i
sqtfpfqr SRlfa: rT fJ^lrnfq^l f o g : II U II
In the highest golden orb there is Brahman,
flawless, without sixteen kalas, pure and the light
of lights. Those who have the knowledge of
Brahman see him.
Expl. (1) In this verse the p a ra m atm a present in
(lie sun is described.
(2) rl*T I ( U .T .)
(3 ) T his verse is also in terp reted as describing
Sim shum ara form of God th a t is to be seen by every
liberated soul.
qsH f^rffircqhT R qr qfer fifts r: a r f ^ i f c -
qm 5lfrr q ^ g f r l | q tq f l^ f q ^nfqfq;
II
f^ jq ii qq*$cqq q ^ sq ^ i ‘ ^ fqsRifq g arfa-

qir ’fa i
3rerqqqqfqR: ftg q itt c R w : I

qsfqqt w i <r qifti q<q qqq, n ffcr i
(4) it^ q q q} q^T ^qeq f^5T q>ttfl[ci q)35T-
qîfqftissrcktflq ffi^qru^q sra qqq i q qq 3iicqfqq:
TOTq^«fffrt^*l: I clWIrf angftqiT 3Tfq fqg: | qq
f$i3iqrcsrq®rTf^lqfaq^q q-qt squ?qm: i (U . t .)
(5) ^jqf;qqqqKFq>q«q>in^:qjqfq quqfqsisfirftqis:-
qstsq q-q: I (U.T.)
q ?nr ^ q f q 'q ^ q u ; # !
^RT fqsjrft q r f f q ^ q tsq q f? T : I
q^q qi?qqgqtfq e q
qqq r ih t s rtf o q fq m fq n \ \ ii
The Sun does not illuminate him, the moon,

the stars, the lightning do not illuminate him.
How can the fire illuminate him? Everything
shines following his illumination. All these beings
are illuminated by him.
Expl. (1) T he statem ent m ade in the previous
verse, v iz., G od, is the light o f lights, is explained here.
(2) S im ilar description is found in k ath a V-15
svetasva V I-1 4 and G eetha IX -1 5 ,
grScTT^ sT^T
<T£TT^ g§I ^%or«T^rT^DT I
aroartssr ^
sm ^ q frg^ ii *3 n
The immortal Brahman is before, behind, to
the south, to the north, above and below. The
Brahman is extended everywhere. He is infinite
and supreme.
Expl. (1 ) In the previous verses the presence of
B rahm an at the heart an d in the orb o f the Sun is
explained. H ere his pervasiveness and infinite nature
are brought out.
s w ra tw n sraro5Rs*TW«Ri?*T08®9rf^5F5!ii nwr
q R R ^ q s ifi ^ re r: qqsrrt Quirts* sitthhit^
snifsr ^ q q f T q if r ^ q n if | ( u . t .)
w n
THE TWO BIRDS AT THE BODY
5T ^ q n rf s r g s n SHstrqi
rhw i i
cT^rre^^r: fq ^ q ^ ^ 15 %
11 \ 11
The two birds who are always together and
friendly remain in the same tree, i.e., body. Of
these two, one eats the sweet fruit i.e., result of his
deeds, and the other shines without eating it.
Expl. (1) In this verse the difference betw een the
G od and souls is stated. It is also stated th at w hile
the soul enjoys the results of his deeds the G od is not-
affected by it.
(2) S im ilar reference to the God and soul as birds
is found in R . V. 1 -1 6 4 -2 0 , Svetasva IV -6 and K a th a
1 -3-1.
0)
aarct, i t ^ ^ t, wt — i
( R .K .)
(4) T h e soul enjoys even the o rd in ary results of
his deeds as sweet, w hich in the real sense, are not
sweet. qq ?n:|qqf% I (R .K .)
(5) God does not accept the o rd in a ry results
o f the deeds of the J iv a . fsTG s f a i q 3 ^ ^
3TfH=qicR5flf?r | (R .K .)
(6) T h e position of jiv a and p a ra m atm a in
connection w ith the enjoym ent o f the results of the
deeds is as under :
(i) 3rf% i q i ( m . b .)
(ii) s f a i q f a qi«siifq q q q i q j q 3 q i^ ic q q i
(M .B .)
g o q ^ s t q i q q ^ =q qTîcfaqq^foeq-
WI?f: ‘ goqrtqig q ^ f r l ’ ‘ W fqqfq q ijfa q ,’ I
(U .T .)
(iii) sfffl cT«Tlfq *l*R-

^#TcT*IT ^Tffl I 3RIKi?hKT H1SJHI ( U .T .)
(iv) ^ c j r s n ^ {[-.apfoTW I
ar^Tffl ^ ^tRT =3 II
^ | (M .B .)
G od will accept only the best results of J iv a ’s
deeds to favour him . In this sense he is the enjoyer
or b hakta. H e does not accept inferior results or the
results of bad deeds. In this sense he is not an enjoyer
or abhokta.
T h e jivas enjoy even inferior results w hich are
really not sweet, in the sense th a t these are not for his
real good, as sweet. F u rth er, G od is th e enjoyer
independently w hile jivas are not so.
s rta fa s u m * : i
n f fiffR filfr eftcTsfta: II R I)

The Jiva, though he resides in the same tree
i.e., body, suffers, being deluded by the indepen
dent will o f God. But by duly worshipping God
when he realises God’s glory, his difference with
him gets freed from his misery.
Expl. (1 ) In this verse, it is explained th at both
bondage and lib e ratio n are due to G od. T hough jiv a
resides in the sam e body in which God is also present,

he does not realise him deluded by his w ill. But when
he worships God and realises his greatness he gets
lib erated . R ealising the difference betw een God and
J iv a is very im p o rtan t. O therw ise, the very idea of
realising G od’s greatness w ill lose its m eaning.
( 2) 3 $*: — 3T%TffT— ff q ^ T : AT
3 f^ T HTWHfer: rTCT g® R R :, I S f f —
, FrffFrT^^ —
(R .K .)
APAROKSHAJNANIN GETS RID OF THE

EFFECT OF DEEDS
êrjefftar 3^ i
cT?t
ftcapr: li 3 ii
When the Jiva sees the Purusha o f golden
form, who is the creator o f the world, and the
creator o f Chaturmukhabrahma, then, being a
knower, he gets rid o f the effects o f good and evil
deeds, gets free from avidya, and attains close
similarity with Brahman.
Expl. (1) In this verse, the fact of a B rahm ajnanin
getting freed from his past deeds an d a tta in in g his
true n a tu re , which is sim ilar to God in view o f their
b im b a-p ratib im b a relatio n , is explained.
(2) q?q:---- q?q: # 1 :, — aq^-

5Rcrk^, ff^ q q q w q U ^ , 3 ^ — 3ffqE
jo q ^ , f q ^ q : — f^Sq:, 3TSrqH?qifq?lT^q ^1% §qfa^:,
qtq er*qq,— f%|:g<iprfq'5?srTi^wi«i»qq.i i R . k .)
(3 ) T h e position reg ard in g the getting rid o f the
effects of good and evil deeds is as follows :
goq fefqq q ip q q , 3iqiT«T q fq i q a 3iaii«i arqfa?-
lTqaqqtq$f)"rq; i qn*qnfq fefeq atf^q 3faR*q %fq i aa
*bw q niqq a w : far 3 qftq i $Bqrerw argsanfarracj
3fq: qR^rqiq; 3 iaR -q arq q le =a 30a f i q q fqq^qfa 1
( U .T .)
(4) In view of the b im b a -p ra tib im b a relation
between God and the soul, there is alw ays sim ilarity.
But this becomes m anifest when the soul is liberated.
amfq araraqlnai^fqam qifo gfo : 1 arfq-
a n (R . k .)
THE LIBERATED W ORSHIPS THE GOD
snort % n«r s r t i j t t f a w r f a
fasrrnq. Rrsiq n a q nrfoarat 1
3TicR^q anmTfn: fajaraiq
a n a ^ rfa ^ r a f t g : 11 y 11
The wise, realising that the G od shines as the
prime mover with the presiding deities o f senses
etc., does not claim any agency to himself. He
sports with G od, rejoices with G od, and worships

God. He is the best among the knowers.
Expl. (1) In this verse the state o f a know er who
is a jiv an m u k ta but still undergoing the effects of
p rara b d h a k arm a , is described.
(i) STfenfa-grBW faRlSffilWE I
( R .K .)
(iij ^ f l f f ^ f ^ E f i EFi{|cftenE |
(U.T.)
(2) q ioi:— afg^gER^ gR: (R .K .), —
f U .T . ) — a ifN
gw:, 3fcJT^S: —3TTWTT Rff^cTT —
an?B53Tsra nra:,
(R .K .) s ra R s a ^ — TOgiRrstrn (U .T .)
GOD CAN BE ATTAINED BY TRUTHFULNESS

AND KNOWLEDGE
*Te^5T 55**1: eTTSU % 3Tl?m

srE T ôr i
SReTtSTrft % sjvrt
^ 7??fReT ^TrT^T: II ^ II
The paramatma present in the body who is
luminous and pure can be obtained by truthfulness,
penance, right knowledge, and celibacy. Those
who undertake the efforts and are free from the
drawbacks will see him,
Expl. (1) M editation is the ch ief m eans for

aparo k sh ajn an a. But there are certain aids to it.
These aids are m entioned in this verse.
fF T W W TFW T I « T c T O iT fM T 5 I ( R .K .)
SroleT
ST?%JT *T?5£TT ferTeTt I
^ in w iR e T 5Rq-?rt fir a n n ^ im :
eTeSRTO f W R * T II % II
Those alone who are devoted to the truth,
i.e., G od, will prevail but not those who are stuck
up in untruth, i.e., evil forces. The path called
devayana is laid by truth, i.e., God. The sages o f
great will-power travel by this path to the place
which is the highest abode o f the truth, i.e., God.
Expl. (1 ) In this verse the fact th at the liberated
ones travel by d evayana or a rc h ira d im a rg a is stated.
(2) T h e word satya refers to G od a n d his
devotees. T he word a n rita refers to the asuras or
evil forces.
(3) — HgOTHltgsTT | rlftg-
*Ti?RTlTtsfa 3914^11*
I eRR a r a r f t w f N t a ir n iJ t o q rq ft
(R .K .)
— ^ rT T ^ q c ftfq ^ q tg jT T a R c iq ^ if a ^ r g
* R=rfcT i (R.K.)
12
arg^r: r r f s ^ r ^ m : qfcflffim: II (M . b .)
(4) fteTff:— Rrepr:, el^> T ffa ( R .K .)
arre^rm:— 3Tia«TfTfrHT: i (U . t .)
^ f w rT ^s^»rf^?9j^:q
gÎTIW e T r^ H e ft f^*Tf#r i
’iS R fa srtR ffffetr jjs t r t ** i i » ii

I he great, divine, o f unthinkable nature,
subtler than subtle shines. It is far away and very
near. For those who can see it, it is placed at
the heart.
Expl. (1 ) Some im p o rtan t features o f G od are
described here.
(2) f * ^ — ffl ri ff,
(R .K .)
(3) H ere sfTfJtppra, 3t^f:RfT5T, an d of God
to different arfaf.rft^s are explained.
GOD COULD BE ATTAINED ONLY BY H IS GRACE
R RT^T
RT?R: rU m t ^ O T I ?TT I
fTTRSTÎ^r f a p R T r * :
G od is not comprehended by the eye, by the

speech, by the grace o f other deities, by the
penance, or deeds. He who is purified by the grace
o f G od will see him who is devoid o f sixteen kalas,
by meditation.
Expl. (1) H ere the eye, speech, etc., stand for
the presiding deities o f the respective senses. O ne will
not get G od’s ap aro k sh ajn an a by the grace o f these
d e itie s; nor by the m ere pen an ce and good deeds.
T h e G od’s grace and the grace of Vayu are essential
for aparoksha jn a n a .
(2) q rq r-q p sq m -
af;l : s i : — | (R.K.)
(3) (i) in stands for God and also
V ayu. m eans G o d ’s grace and V ayu’s grace.
(iij Since the grace of C hatu rm u k h a-b rah m a
is also essential ÎMIWTS a lso refer to his grace.
(iii) SWTSfT (R.K.) Sill:
SI SS tI * | (R.K.)
J fp l: s l : g fi SigiTI |
s t e a l s tt q ?qs; ls g ? iq s if * R : II (M . b .)
(iv ) g ^ q q jq if q g R
q e is : I (U .T .)
srsrtq s^ r i 3Trr:
ttc a w s ls fq |g : i ( u . t .)
92 a t h a r v a n o p a n is h a d
GOD IS PRESENT IN MUKHYAPRANA
am : *rfii%5r i
HTOlfsTO ST#Rtf SRETIHT

3TTrRT II ^ II
This subtle paramatma should be known by
mind. The mind o f all beings together with the
five senses are held by Mukhyaprana. He, with
his five forms, is held by the G od who is devoid
o f sixteen kalas. He shines forth.
Expl. (1) T h e dependency of the m ind a n d the
senses on M ukhyaprana who is d ependent upon G od
is explained here.
(2) — am
ftaafrT— ( R. K. )
(3) f%Tig.— ‘ R% fet^rcf«3TT ^
fR ^R J ( U .T .)
(4) nmnTRif^^qt g ^ a m : g^pn^rîi^w R fetftfq
%rrf% TOrafojRRig^0sr?3?i<*i*rcit R*fa i
a w q d w fR i ( u . t .)
*T R a t f RRSTT ^H^JTrfet
fesj^STrSI: RiTRR^ *risr fU R IR I
?T £ 5?N; 3TR^ rrta j 5 I H R
eTRT^TrRtT % gfrl^TR : II II
a t h a r v a n o p a n is h a d 93
Whatever worlds a liberated person o f purified

mind thinks o f and whatever desires he desires, he
attains all those worlds and desires. Therefore, he
who desires prosperity should honour him.
Expl. ( I ) T h e fulfilm ent of all desires of a libe
rated person an d his im portance are stressed here.
( 2)
MEDITATE ON GOD AS PRESENT

IN MUKHYAPRANA
i
3 ^ ^ % 3WTm:
^ II \ ||
He knows that supreme abode o f G od i.e.,
Mukhyaprana, in whom the infinite and pure God
is present and shines. Those who meditate upon
the Supreme G od, being free from the desire etc.,
as present in Mukhyaprana attain him, the pure,
overcoming the bondage.
Expl. (1) In this verse it is stated th a t those who
know M ukh y ap ran a as the abode of God a n d m editate
upon G od as present in him , will get his know ledge
a n d a tta in him . R ealising the presence o f G od in
94 a t h a r v a n o p a n is h a d
M ukhyaprana and m ed itatin g upon him as such,

especially, helps the seeker to get ap aro k sh ajn an a of
God.
qqifi SIR H R qq I
s q m ! fqq w ifrr iipqtq q ^ s r c g n
riw a m c ftfq ^ q ilq B t qqfci g q g i
f o q iTT^t fiq q fq q iq*°TkTq3T qq % 11
flM5r><q q ^ R ^ q q ? ifa q : q sq 11 ( M . b .)
(2) q :— 3q?HW'H>! I T his is a reference to one
who w orships SRiRTTfirq m entioned in the last verse of
the previous section.
(3) q q — q frrq ; g ^ q q iq t, f q ^ q — q q tg i ( r . k .)
sraqrq— q tq 3 ig * ? q ifa s R g t g ^ q q ig g i (r . k .)
(4) q t u : - g ^ q q r m f q g r q q 3 i iq ^ ? if q q :, q f a q q f R ~
srt^ qfqsufcqi 3nfaqi*q qfa q& q i (U .T .)
q jm ig q ; R ?qqR :
*r qiT R finrfq^ q q q q i
q q fq q jm q q ^ q i q r q s j
*%q s rq afq*ftqf?q s m i : n q n
He who goes on desiring the worldly objects,
thinking them as beneficial, is born again and
again consequent on his desires. But he who
desires the perfect and is satisfied with it gets rid
o f all worldly desires here only.
Expl. (1 ) In this verse the difference betw een

those who en te rta in w orldly desires and those who are
above it is explained. T h e ap arokshajnanins belong
to the latter category.
(2) *1*!^ I (R .K .)
(3) qqfaqimw-qqfa: qte?iq qqfe:
î*rt ^qqqiinffi^mqeT: i (u .t .)
( 4) m f t q - 3T q fa -
| ( U .T .)
GOD BESTOWS HIS GRACE ON THE CHOSEN
ffl^RTrffT ST5TÎ%5T
q ff qfsrT ^ 5 i i
^ nftpr f
Z & T 3?IrRT 11 3 II
The paramatma cannot be attained by mere

teaching, meditation or listening to the vast sacred
literature. He can be attained by him only whom
he chooses. He will reveal him self only to the
chosen.
Expl. (1 ) T he im p o rtan ce of devotion and grace
are explained here. 3PT qtJTTcfTT ff
s tw . i 3ifq g q n ff^ q anfqi ig %
q?q stftecflfci q i q ^ 1 s ra rc k q q o k ^ q : 1
( R .K .)
(2) srsrsRfT — f a q r — w q q fq r
5 « q r q q q q « u q q %fer ' i m , t g q — i
(U .T.)
5TT^T*TlrRT q R ^ T q BWT:
q q STOTWt rTTOt qicqfefn*!: I
q$n?qrqq<ra q * g fq g ;tq
qqqq- 3TirRT fq ?t^ a si vim ii y n
The paramatma cannot be attained by one
who has no strength, nor can he be attained by
the inattentive or by the unprescribed penance.
But when a wise person makes efforts by these
very means duly, the G od reveals himself to him
through his abode, i.e., Mukhyaprana.
Expl. ( 1) q $ ? )q q — S R q i f f J T O T -
— ffefftqw^rCTSTRioTT^rin^
crre: i ( r . k .)
(2) q ? w q — HTgTfif^TT I (R .K .)
(5) fq ^ -c tq cTW 3nfqfofcT I (U .T.) g^qjnoiT-
faST^ qtqqfrt I (U .T.)
^ rirtn sf) ststr?tt: i

^ R#»T R#tT: q f tl :
grRimTH: R#*tqifqqf?rT II ^ II
The sages, having reached him are content

with their knowledge, successful in their effort,
detached from worldly things, and peaceful. These
wise seers, having reached the omnipresent, get
liberated from all bondage and enter into him.
Expl. (1) *T#cT: fegw lcR ^:, J3"T-
HfasiPeT,
=? SRT^ft: SSTRT STT«& | (R.K.)
LIBERATION AT THE END OF CHATURMUKHA-
BRAHMA’S HUNDRED YEARS
*IrT*T: I
e q II ^ II
Those who have firm knowledge o f the
doctrine o f Vedas, whose mind is purified by the
dedication o f all their deeds to G od, remain in the
world o f Chaturmukha-brahma, and at the close
o f the hundred years o f Chaturmukha-brahma get
freed from the bondage o f prakriti, lingadeha etc.
Expl. (1 ) Am ong the lib e rate d , those who belong
to the group o f p ratik ala m b a n a s go to the w orld of
C hatu rm u k h a-b rah m a by the devayana p ath and
rem ain there until the close of a hundred years of
C h atu rm ukha-brahm a. T hen only they get freed from
prakriti, linga-sarira etc., bondage. T his is stated here.
13
(2) IsrcTJRT: f t a k :
| (R .K .)
(3) <KF?ffiT& — ^ "T : ^TrTTg^t ^TTR cW 3RT-
| (R .K .) q([;cT^r^— Î^5T?TWI-cT^T^, q<fertw
afgvqj f%iT[it q ts f tra t HPT: HT$5TC?T^q:
q rc tu ( u . t .)
(4) qtpjcira;— n sfN ^ ra t. ( r . k .)
flWPU (U .T .)
(5) s u r e ty — o tw sw t^ w jt w *. i
(R .K .)
(6) upm acft%3 sr®«ri?ifqqq^ i (R . k .)
THE LIBERATED DWELL W ITH THE GOD
*TrTT: 555T: q 3 ^ 5 T * r f i t g T :
n 1 rr^ r? n ^ I
5R?for f^ V R R ^ ^ IrR T
q ^ ssq ^ * ti n» n
The presiding deities o f fifteen kalas that

regulated the jiva during bondage, also get liberated
when jiva is liberated. The other deities also remain
in the liberated jivas that are their pratibimbas.
The presiding deity o f the deeds, the jiva o f
conscious nature, all these, attain unity with the
great and imperishable God by being present in
the same place and having the same thought.
Expl. (1) In this verse, it is stated th a t the

presiding deities of the sixteen kalas who regulated
jiv a d uring tran sm ig ratio n also get lib erated when
jiv a is lib erated . T h e lib erated jiv a a n d these deities
a tta in unity w ith th e G od. By unity, identity is not
m eant here, but being in the same place and having
no discord in thought w ith the G od is m eant.
(2) H frlg li-efllfan i fRRIRRiT:,

Rm: — a pq ^ rt:, n E & r a ig —
f o r w f i r f r v i m g s w ig f e r n : i
(3) ffiRff*T— iRqfftqisft fRfTRRR: aflcRl—

f r f F W J t sflR:, RRfcl, cT5fe-
fN*flfm4fRRRRi3f«R?cT: RRfrf 1 (R K .)
(3) <j;+|HRpd does not m ean identity or
The gram m atical structure o f this expression does not
perm it such a m eaning. T h e suffix f^R is used here in
the sense o f spjjtdWR, th a t is to say, som ething which
was not before being brought into existence. T he
sffcgirRR is not som ething th at is to be brought about.
It is alw ays there according to A dvaita. T herefore,
this expression cannot be construed as conveying
identity or *RWRR betw een an d eURf. It only
means and
<^RTR: f N l R fa : ^R?)r |R: ||

e^ q t fofa?q =q q^qq. n
jq^qqt | (M.B.)
(4) ^ q q ^ cft^ q Ntreiqtsf% I ^T 3PJ?T-
a s r q q i'q ! I q q i q q q srsq q i^ q ^ ^ q ? q m n ^ q q«ji?
qqfq i q te q lfq q j 3fqTfcq§i^q?qq qjqfq fqqqiqcqiqj
(U .T .)
(4 ) K alas are sixteen. H ow ever, one of the
kalas, viz., k aim a is separately m entioned here and
the others are m entioned as fifteen. T his is intended
to show th at the presiding deity of K arm a is inferior
to others.
q ^ p fq tiJ T -q ^ q : q tf q^qqt qcT: I
^<ST*q: qtf=qt«qq II (M.B.)
THE LIBERATED RETAIN THEIR INDIVIDUALITY
q*H 5RT: qq^RTflT: SrSSHDTO

w gt »T~3f??r s r m v ^ r R i f i v i
rT«TT fqgjq; q m q q i^ fq ^ ^ :
q t s q q g ^ fi-r fq sq q ; n <■n
Just as the rivers flowing towards the ocean,
on reaching the ocean, become unobservable with
out casting away their name and form, so also, the
knower attains the highest divine Purusha without
losing his individuality o f name and form.
ATHARVANOPANISHAD 1.01
Expl. (1) In the previous verse it was stated th at

the lib erated souls do not a tta in identity w ith G od but
only reach G od’s place. This is further explained
here. T h e liberated souls are not observed by the u n
liberated. T he liberated will not have p rak rita forms
that could be observed by the u n lib e rate d . H ow ever,
the lib erated will not com pletely be w ithout nam e and
form. T his is explained w ith the illustration o f rivers
jo in in g the ocean w ithout losing th eir in d iv id u ality
though it is not observed by o rd in ary people.
srepjfH src& P io argtfj-., f t f N f a s m

I (R .K .)
(3 ) T h e above in te rp re ta tio n is based on the
reading atR fR , and the word ftjjrfi being taken in the
sense of aigtfj. But this verse can also be a p p ro p riate ly
interpreted even by tak in g the reading as fafFT and
the w ord being taken in the sense of In
this in te rp re ta tio n it m eans (hat the rivers a n d the
liberated, though they have their nam es and forms,
are described here as casting them aw ay from the
point o f o rd in ary people as they are not able to
observe the sam e. T hus, the m ain p o in t o r the
p urport, viz., the lib erated do have nam e and form ,
is reta in e d in both the in terp retatio n s.
(i) *151 *TrW»T%cl%:
ftCRfrl 511 I (R .K .)
102 ATHARVANOPAN 1SHAt)
(ii) *T£r sm iftfir: fqggt—

fem : | (R .K .)
THE LIBERATED ATTAIN THE GREATNESS

TO THEIR FULL CAPACITY
ST £ t cTrT^JT R§I e lite *Tqf?I I

»n^q 3 i s i § i f ^ v rq te i
cHrf^r rrd rf q ^ n t e 3?T?rf?«n:qt t e g ^ s g a t
*rq fa ii ^ ii
He who knows the great Brahman attains the

greatness as per his capacity. In his progeny,
none who does not know Brahman will be born.
He will get freed from the knots o f the heart and
attain immortality.
Expl. (I) qll-T qqfct— «r%
?T
qq q q te i
T his expression conveys th at one who knows
B rahm an will a tta in greatness to the best o f his c a p a
city. It does not m ean th a t he will a tta in identity
w ith B rahm an.
q* m fqfcqT 3 ffa r: s iq te m : 1
q rc lte fcfsreqiftte firt qq £ ^ 3011^ 1
f f c a t e w R k # i H r q qu<*raT 1
sf|q*q f a s i ^ q e i r II (M .B .)
ATHARVAN OPA NISHAD 103
In this connection the follow ing sruti passages

th a t clearly state the difference betw een the J iv a and
B rahm an even after liberation m ay be noted.
(1) i (ii) m I
(iii) ffRSTff: H p q g q fa (iv)
(v) ^Tts?3^ ^ TlTT^ TO jfS'JTT etc.
(2) 3f [ q^q: — I
TEACH THE DESERVING ONLY

eT^T TOfa: I
fe q iq se r: s rtf q q i aStfaST:
qq.qfq; «rs[q?q: i
^ q iilq e r t agriqÎT RêT
% d a q fq fa a tre rj \» n
This is the verse :
This knowledge o f Brahman will be imparted
only to those who perform sacrifices, who are
learned in the Vedas, who are devoted to Brahman,
who perform rituals on their own, who have faith
in the line o f seers and by whom the ritual called
sirovrata is duly performed.
Expl. (1 ) T h e qualifications of the persons to
whom the know ledge o f B rahm an could be im parted
is listed here.
(2) s tfrq r: — — n w R ffH ,
RTR | (R .K .)
(3)
( U .T .)
cT^rTq; S T r ^ R r c f ^ n : s f c n ^ I I
?TR: qtJT S fifa*^ *TJT: q ^ JT ^ fa^ T : ||
The sage Angirasa imparted this truth in the
past. N one who has not performed the rite should
learn this. Salutations to the great sages.
E x p l. (1) —
* W R P U (R .K .)
II s f t R ? T « r f t m i H i II
ifcf «ft qr°i<wl ^ a i R r ^ g f ^ i R p i f a t R*d:

3CTS55*TT5(T33K: II
II s fr II
This Upanishad belongs to Atharvaveda.

Varuna who had assumed the form o f a Manduka
is the sage for this Upanishad. God in his four
forms o f Visva, Taijasa, Prajna and Turiya is the
deity for this Upanishad. This Upanishad consists
o f both prose and verses. There are four sections.
In each section, the doctrines to be stated are first
stated in prose and then elaborated in verses.
These verses are known as Brahmadrista verses,
i.e., verses revealed to Chaturmukha-brahma.
These Brahmadrista verses are considered as
a part o f Gaudapada karika in Advaita tradition.
However, Dvaita tradition treats them as part o f
Mandukya Upanishad itself.
The central theme o f this Upanishad is to
give an exposition o f the significance o f ‘ Om ’
kara. It is brought out here that the entire ‘ Om ’
kara conveys Akshara, i.e., Brahman, while the
syllable a, u, m and nada o f ‘ Om ’ kara convey
Visva, Taijasa, Prajna and Turiya forms o f
Brahman.
The process and the purpose o f creation is
also explained in this Upanishad.
14
106 MA1JDUKYOPANISHAD
SIGNIFICANCE OF ‘ O M ’
s rR n ^ fq f o n * n
This Brahman which is designated as ‘ Om ’

is Akshara. This is sarva, i.e., gunapurna. The
explanation o f Akshara is, it is the same in the
past, present, and future.
Expl. (1 ) H ere some im p o rta n t features of
B rahm an are stated. B rahm an or G od is designated
as O m , he is A kshara and he is sarva.
(2 ) (i) ‘ O m ’ m eans he on w hom the entire
w orld is located 3ftrTqf^Tf^ I
( R .K .)
(ii) A kshara m eans he w ho is the sam e in the
past, present, and future. ?T s^q ^q i
*n®3resfq f q s w m ., sraifriiraircftfer q i ^ i
(R .K .)
(iii) Sarva m eans he who possesses infinite
num ber of attributes. 8=tq.— gui'J'ffq. ( R .K .)
(3) In this U p an ish ad m ed itatio n w ith ‘ O m ’
realising its significance as a whole and also o f its
syllables a, u, m and n a d a is explained.
nfcrqm w q|qre?T i q ? g ( R . k .^
In the first two passages the significance of the
entire ‘ Om ’ is explained. cTN^Tf I
(R .K .)
MANDUKYOPANISHAD 107
w tw te rc fw ^ T c fte êr I
^ f ? q ; ^ m i i a w r ic m a § n i R 11
The Akshara i.e., God designated as ‘ O m ’

alone is gunapurna. The other one, i.e , Chit-
prakriti or Sritatva is trikalatita by the grace o f
God designated as ‘ Om Brahman who is desig
nated as Akshara and ‘ Om alone is gunapurna.
This is well-known in the sruti. The God who is
designated as Atman is same as Brahman.
Ey.pl. (1) H ere it is pointed out th a t G od is both
g u n ap u rn a and trik a la tita , w hile S ritatva is only
trik a la tita. T his lact o f S ritatva being trik a la tita is
also due to the grace of G od. I t is further pointed out
th a t the fact of God alone being g u n ap u rn a is
supported by m any sruti passages. T he most im p o rtan t
point viz., both the words A tm an and B rahm an refer
to G od brin g in g out his V yap tatv a and g u n ap u rn atv a
is stated in this verse.
In U panishads both A tm an and B rahm an refer

to G od. O nly in a few instances the word A tm an is
used to refer to jiv a . W henever these two expressions
are used to refer to God these bring out his two
aspects, viz., v y aptatva and g u n a p u rn a tv a. A tm an
also refers to S w am itva, a d a n a k a rtritv a etc. N ow here
in U panishads the id en tity betw een J iv a and B rahm an
is intended when these expressions are used together.
108 m a n d Ok y o p a n i s h a d
In the present case, the sentences W 351 and

3PWWT 351 do not im ply any identity. ^ 3151
m eans th a t this B rahm an th at is designated as A kshara
an d ‘ O m ’ is also sarva or gun ap u rn a. T h e word
sarva stands for g u n apurna. sppiieHT 351 means th a t
w hich is designated as A tm an and is present in jivas as
regulator is the same as B rahm an described here. T he
word A tm an does n ot refer to jiv a here. Since it is a
context o f m editation w ith ‘ Om ’ kara and the
significance of ‘ Om ’ is being explained here, there is
no scope for any reference to jiv a or his identity with
B rahm an. T h e context here is to give the most im por
ta n t features of G od th a t are conveyed by his desig
nations Om A kshara, B rahm an and A tm an. All
these refer to God here b rin g in g out his different
attributes. T h e in ten tio n is to state th a t the G od
possessing these attrib u tes is conveyed by ‘ O m ’ and
know ing this significance of ‘O m ’ one should m editate
upon G od w ith ‘ Om ’.
aitffrcSTFr i
3ftelfT5f 3TJT5T9TT<rr eWT^ ffr. |
I
5ifTl?qtaTW sfitfaeTT ||
ffcT f f tflfcmWU (M .B.)
(2 ) (i) a ftfa g s R H m irc to ^ q ^ q f^ sf: i

(ii) f a c g f if q ^ q q fe ^ |
sftffxq qiRqqicflcTcqqteTTqTT q ^Tel: ffa RTq: |
(iii) q q ^ q ^ i - q q ^ u ^ q sra ^ % i
‘ qw qt ntp:§i ’ ‘ qqq *ra qtfi qiqjqiV
‘ ^ f q ^ f q ’^ T ^ S q%gfq<?l*f: I
f | indicates |
(iv) s t a r t s 3T5:iqqitiqqi f o q t q antRi siq
m a ig rp q N iR q ^ q i'q q tiq q<q;q : R ifa g j
(R .K .)
THE FOUR FORMS OF GOD
=qg*qiri; i srtqfT qqenqt q f g ja * :

WHTjf: n ^ q f ^ 5 t f a g » q : a s m : q i^ : ii3 ii
This Atman has four forms. The first form is
Vaisvanara. He resides in the eye through which
one functions during the waking state. He enables
to comprehend the outside objects. He has seven
limbs and nineteen faces. He enjoys the gross
objects.
Expl. (1 ) T h e a, u, m and nada syllables of ‘O m ’
kara convey the four forms of God th a t guide and
regulate the jiv a d u ring the w aking, dream , deep
sleep and the liberated states. In this verse the first
form i.e ., V aisvanara is explained.
no m a n d u k y o p a n is h a d
(2) T h e expression qgHTrq. does not m ean four

feet or four quarters but it m eans four forms.
qRT: 3T5TT: ^ q g c l T : q*q W- = q § 'q R I (R .K .)
(3) a r p r f ie w R i- q * fwqT q rn fq a rm fw g j
wr qw a : snnfR W R : ^ g ^ R I (R .K .)
:-q % : qrafqf^qfTqqcO frl q f f :flf : | (R .K .)
h hi w :— c^r n, ^ q i ^ , q ^ g ^ q i q ; n ^ c ^ r :
qqi: SHTif: |
qqtoft^Tfqg^:— q«tgtq qsrgtgiqnt qisrsq g qq
qq g<qifq g^ iqiintflfr fqqqi: i
R S R q tq te sR tiR : HHTff: q ^ R f^ 5 lf? r? H q : I

q fq f^ r R g ^ q sr ^ t fis;<ftq: qtq: n w 11
The second form is Taijasa. He resides in the
neck, the place where the jiva sees the dreams. He
sees and also shows to jiva the dream objects. He
has seven limbs and nineteen faces. He enjoys the
objects different from the waking state objects.
Expl. (1) H ere, the natu re of the T a ija sa form
o f God who regulates the dream state is explained.
(2) qiT fflff:— q q f&cqT s f a : ^ m q ^ i q f ^ q^qfeT S
tr^q r r q*q g : ^ sre trq : w s l q i w i ( r . k .)
: — 3f-q fe q rq ; q i g q i q q q ^ i q ^ trtnqqfq
5TRlfq a f R :q f : | ( R .K .)
M ANDUKYOPANISHAD 111
— 7RIT7*7: #
taq frr %fer i (R . k .)
m u*ft 7 t; ^ 7 q ;m q ^ 7 7:217 r h q ? q f t i
rr^ g n ^ g sre rR SR R 77 7 7 R R 7 7 * ft:
T R '? 3 ^ % 7tg*7: S R : <1717: 71?: II H II
The third form is Prajna. He resides in
iritkarnika, the place where jiva remains with the
3od during deep sleep. Being in this place, the
iva does not desire anything and does not see
:ven dreams.
This Prajna attains oneness with the other two
“o rms, enables jiva to comprehend jiva’s svarupa,
ijnana and kala, he enjoys bliss and enables jiva
ilso to enjoy bliss, he is o f the nature o f infinite
)liss and infinite knowledge.
Expl. (1) H ere, the n a tu re of P rajna is explained,
(i) QE-.— 7 7 i § < 7 ^ 7 777^7 7IH: | ‘ 71^7
flcBBI 3*7fa77>: ’ rRjPTR g s f l f a g '7 7 | g p f a
7 R 7*7 7 : ?c7if"T7iT7S7: 7T77, I
(ii) ?7^cT:--- 7^ R tl^ T H 7i 7^ 7 ^ 7 ^ 7 7 ^ 7 1 7 -
rTR: I (R .K .)
(2) 7 1 7 7 7 7 :— qflfacT: 77: ^ 7 : 7 7 fl: 7fT 777: |
sftTt 7 7 fc3 -7 7 | §3fH??TT7i ^ 7 7 ^ 7 7 ; ,
77 antqqft ^ 7 * q ft 7?T777: i (r . k .)
112 MANDUKYOPANISHAD
J iv a is called gh an a. T he P rajn a enables jiv a to

com prehend jiv a ’s n a tu re , the a jn a n a th at has enve
loped him , and the tim e, during the deep sleep state.
T herefore P ra jn a is called P ra jn a n a g h a n a here.
T h e expression P ra jn a n a g h a n a m ay be taken as
G h a n a p ra jn a n a also by way of v ip aritasam asa since
the word G h a n a p ra jn a is used later.
scifq fqqfargqiH :
(R .K .)
In this case also the m eaning is the sam e. G h a n a
p ra jn a n a m eans he who enables ghana or jiv a to
com prehend jiv asv aru p a, a jn a n a and kala.
(4) g ^ fcjqîT T
eq fcrq : i (R . k .)
q;q- I
q;T snT^q snraicirat % qzrRiq n ^ II
This Atman o f four forms is the lord o f all.
He is omniscient, he is the regulator from within,
he is the source o f all and all beings arise and
return back to him.
Expl. ( 1) Some more features o f G od are described
here. Ht:— ^TcJTT I (R .K .)
HYMNS REVEALED TO CHATURMUKHA-BRAHMA

31%^ VT^-f^rT I
5TJiq^r: rTVTT PRT: mT fÎ^TT felcUII II

^f$ronf$rg% R t ^ trsrsr: i
3TT«T% ^ n w : Rren nc n
fe*stt % ftr* j a s m : i
3TR ??g% <m t a w : f e g i *ftnr fsw tem n ^ 11
Visva reveals outside objects, Taijasa shows
le dream objects within, Prajna enables to compre-
end jivasvarupa etc., during the deep sleep state.
»ne and the same G od assumes three forms.
Visva is in the right eye, Taijasa in the manas,
rajna is at the hritkarnika akasa. Thus, these are
resent in three ways in the body.
Visva enjoys outside objects, Taijasa enjoys
le dream objects that are distinct from the out-
de objects, and Prajna enjoys the bliss. Thus,
lese enjoy in three ways.
Expl. (1 ) T hese verses were revealed to C h atu r-
u kha-brahm a and therefore are called sfiRTfjrpsf.
3TRS* ^ eT*n Stw fa*TT t jf a %3TR«r II K» II
fsrg w ta rt v i a n ^ f e R ; i
13 II \ \ II
ST*W: *T#*TRRT HenfrtfrT I

sr arm: 3 ^ * : 3 *1$ 11 11
15
The gross objects delight Visva, the dream

objects that are distinct from outside objects
delight Taijasa, the bliss delights Prajna.
He who knows the enjoyer and the objects
enjoyed in the three places will not be affected by
his enjoyment o f objects.
The Atman o f four forms is the creator o f
all. This is the firm conclusion o f the right-minded
persons. Prana, i.e., the creator o f all, creates all.
Purusha, i.e., Purnashadguna creates jivas
containing the rays o f knowledge, in many ways.
E x p i. (i) JT^csrlgitT hiortrt,
gfafPJT:, ^
(R. k .)
THE PROCESS AND THE PURPOSE OF CREATION
^ f w t l f ^ f e T r T T II ^ II
^ R lftfe lc n : I
^1551^ IJjTTRT <RT: II II
Some among those who have thought about

creation think that creation is the modification o f
Brahman in many forms like jiva, jada etc. Others

have imagined the creation to be the projection
like the dream objects and magical creation.
Those who have firm knowledge in respect o f
creation, hold that the creation is due to the lord’s
will only. Those who think o f the time, think
that all beings are born o f time.
Some think that the creation is intended for
the enjoyment o f God. Others think that it is for
his sport. However, it is the very nature o f the
God to create. He whose all desires are fulfilled
cannot have any desire to be satisfied.
Expl. (1) In these verses the various views regard
ing the process and purpose of creation are listed and
the final view is given.
(2) T he follow ing views are listed in respect of
creation.
(i) C reation is a m odification or M anifestation
o f B rahm an
(ii) C reation is m erely a projection, an illusion,
it is like dream or m agic (^=TJTTiT3tT^^'T).
(iii) T im e is the ground for all creation
(iv) C reation is due to G o d ’s will Jmt:

5 ft:).
T h e U p an ish ad adopts the fourth view as is clear
from its rem ark ffcT
As regards the purpose of creation the follow ing

views are listed '•
(i) C reation is for enjoym ent
(ii) C reation is a sport fafrgpN.).
(iii) T o create is the very n a tu re o f G od
( ^nqq: \
T he U p an ish ad adopts the last view. T he
purposes of enjoym ent and sport are required to
satisfy a w ant. God will be im perfect if any w ant of
his is to be satisfied by creation.
(3) Sri M ad h v a Bhashya lists some m ore views
in respect of creation and their rejection.
t o ®T«a =qiq^ ii
St qtft fTTUTO: q c I
qq q =qiqc n
JW P T S B T O T iR T g ^ T : * $ f q f l T O i : I ( M . B . )
(4) (i) — afasreicJRT fqfoqqqi qqq

q ^ d (q^qR oiiqqifqq:) |
(ii) 3 f 4 : TOftqq: 5iq?5 ffcT qifqfq: qjfe:

fofiflqm fqfqqqqi qiflqcii i qiqq; i ^ q q i q r a ^ l f q i
(5) qg: qsfiqoT q q fa q& i ff^r, qqqfer
a n q f qqq sfa, qq;q<q qqfa 3T*iqqsq%3fqicr q g q ^ w
53?qf%qqtn fqfqq iK cq q ^fo cq fl% cq ^q i5 M q {< q iq ; B£-
MAl^DUKYOPANISHAD 117
qfûnirqi^w f u q r ^ q ^ K w =q f o u n t
«qq: i
T h e expression P rab h u conveys th a t G od is w ith
out any m odification, he is all pow erful, and he
knows a ll. These attrib u tes of G od rule out th e
possibility of p arin am a theory, viv arta theory and
m agical creation theory of G o d ’s creation. He creates
truly w ithout him self undergoing any m odification.
TURIYA AND THE OTHER THREE

FORMS CONTRASTED
5TTf?T:Sl? 5T *T SRTRSR ?r RS
w R r% a: h \ ll
He does not reveal dream objects, does not
reveal outside objects, does not reveal both to
gether, does not reveal jivasvarupa etc., during
deep sleep state, does not reveal the object o f
meditation.
However, he is not such who does not give
any knowledge at all (as he gives knowledge to the
liberated). He is not seen, he is not describable,
aot definable, unthinkable, un-nameable.
He is supreme, full o f attributes, o f the nature
i f knowledge and bliss. He removes the bondage.
118 MAIJDUKYOPANISHAD
He is auspicious, he removes the erroneous knowl

edge. He is the fourth form of Paramatma. He
should be understood in all his four forms.
Expl. (1) In this passage the nature of the fourth
form of P a ram atm a i.e., T uriya, is explained. Its
nature is explained by contrasting it with the other
three forms i.e,, Visva, T aijasa an d Prajna. T h e
functions of other three forms are denied in (he fourth
form and its special functions are m entioned. T h e r e
fore, the denial of certain functions should not
be taken as the total denial of these functions in
P a ram a tm a but should be understood only as the
functions present in the other three forms of P a r a
m atm a in the respective way but not in the T u riy a
form. Therefore, this sruli passage does not support
the concept of the Nirguna B rahm an. There is no
context of discussing N irguna B rahm an here. T h e
context is that of describing the four forms of A tm an
i.e., B rahm an. In the first section three forms were
described. Here the fourth form i.e., T u riy a is
described. W hile describing T uriya the functions
of the first three are denied. T h e first three regulate
jivas in the waking, dream , and deep sleep state
respectively. T h e T uriya regulates the liberated jiv a .
Therefore, the kind of knowledge and functions
provided to jivas differ. This is stated here contrasting
the functions of the first three forms and the T u riy a
form.
(2) (i) R 9RT:BfH.— 3TRT:a?[qacftft, 3RT:afl:----

^ i r r q ^ r s f a ^ ^ : w- * i
(ii) q 5T R a ft |
(iii) jfaqcT: afiq,— aTUFqpcrc^qTqf^ afiq-
qcftgqqq:air: qfa ^t*l®lcf:5JW»^ I
(iv) q a ^ rq q q q ,— 3TflTqT?q Q H ^ra^q
q ^ fiq qr a?iqacftfq q q a ^ q . i q q am qftq s ^ iq q q q . i
a i R ^ f a q f i s w n f l : i cR fq q a i n q q q ^ i
(v) q aim ,— aq$<q irq q f q RiqflqmqTRa t q q
q?3 ^ a ^ rT=5T |
(vi) R ia fj^ — 3 r a f i q ^ qfa q i a n q i a ? iq q & r
g ^ R i ^ r a a t R ^ f R a ^ R ^ q s q i q i w . t i t ^ q : i ( R . k .)
T h rough adjectives qTqt:fl5T etc., it is pointed out
th a t revealing dream objects, outside objects, etc.,
which is done by Visva, Taijasa, and P rajna forms of
P a ram a lm a is not done by the Turiya form. fq^Tq^RI-
aTfisa^qaasaiqrci^ ariiFR -qm T qfrqqp^qfT qq*
^ q s a i q R I ^ , f o f e i r i l f o f e g a t q q f r i q q ^ q s q T q R g , ^Rlfa-
RTW f a F ^ f P W e P g c q T ^ q ^ q s q iq R q ^ p f e ^ q : 1
( R .K .)
(3) 3 T ? s ^ — =qgq ^ q a rg rre B a n ta tfa T ^ a r ? g g ,
aT5qqfTa^-g% f^TI 3RqqfjqR, 3Rqq^qq^3if%;^-
a r% c a i^ s q q ^ g R ^ rq q q .i ( R .K .)
120 ma^ d Ok y o p a n i s h a d
These adjectives further contrast the T u riy a form

from the other three forms.
(4) (ij s r r a t a m g , — ^ f f ^ q r c f s r e a q s g q s r c q f a
Rrqftrcftfg i ( R .K .)
The expression nq^qsirr means that he who
removes the bondage of transm igration.
(ii) 3f|fT^— a rf i
^tc!W |r T ^ — fa«T T ?R ^, ST fq^lÎrT ftP*Tl?R
cT^3T|cT^l ( R .K .)
T h e expression dvaita means erroneous knowl
edge, an d advaita means the remover of erroneous
knowledge, in the present context.
(iii) falcWBRWarcsi.— TRIST: 9TIRT
q ; w ^ ariwT =q ^ srtrt, q^ ifqq w w ?R ^q:
m - an srs^q : I
(5) (i) HSR: 5 R R 3f*B ariwr ^cSTef: S 3 : I
TT^TTW ^ ^ q TT^SRTtWT 3 3 qitffieT: ||
a rc a r R ^ q g : ll
(ii) SRSl jjftq: =T*T^^TcT: i
aqsatq sR R sn ^ : g ag: n
(iii) 3F*TOTaR*ft le t SURg, 3 q a l e ft: I
a r|g ^ * T =qtRs: gd«r: g s a h m : ll ( m . b .)
(6) g 3TRTT— =qg^q) 3TTRI l ( R .K .)

m a n d C k y o p a n is h a d 121
3?%^ ^ > T I
3T5<n * r t * n * H T ^ R j 5 * r f SJJrT: II R II
There are these verses :
The Turiya is the remover of all miseries,
he is the regulator of the liberated, the lord of all,
imperishable, remover o f erroneous knowledge,
powerful and the goal of all beings.
Expl. (1) In this verse the glory o f T u riy a is
further described. T h e verses from this verse onwards
included in this second section also are the verses
revealed to C hatu rm u k h a -b ra h m a .
( R .K .)
(2) f%f%: I (R .K .)
t ^TW' . — anf er f s iH :, arlei:—
prfjfa&fi:, ^rrmi?TTH — s f c l H R ,, HfEtl: —
%elfTT:, ^*T: Jn«T: | ( R .K .)
STT^T: ^ 7J * fe^«TeTt II 3 II
The Visva and Taijasa superintend the cause
i.e., avidya and its effects i.e., the erroneous
jxperiences in waking and dream states of Jiva.
Prajna superintends only the cause, i.e., avidya.
However Turiya does not superintend either the
:ause or the effect.
1C
Expl. (1) It is already stated th at Visva and

T aijasa provide the waking and dream experiences to
J iv a . These experiences constitute transm igration to
J iv a as these involve the notion of T ’ and ‘m in e ’.
N aturally this is due to j i v a ’s avidya. T h e avidya and
the consequent erroneous experiences which are cause
and effect are superintended by Visva and Taijasa.
P rajna provides the experiences of Jiv a sv a ru p a ,
ajn a n a etc., during deep sleep state and there are no
other experiences. T herefore, he superintends avidya
only. T uriya superintends the liberated. Therefore,
he does not superintend either avidya or the erroneous
experiences in waking state etc. This im p o rta n t
distinction between the first three forms and the fourth
form is described here. |
( R .K .)
(2) (ij 3ffrTff^Tq>JeT: a r t w m f e w :, c lftR lS S S :
(ii) 3 ifq ? rT fiR ^ T fi^ q ^ m q ?i$ ^ ir
(iii) R 1P 3 cTt3iU0ITfT!I3?TgfB35: I
(iv) c $ ^ gt
3f qiff'JTfffqq'fffffqRqsqyqTd 3T ff %g3eT:
ff ^r: | ( R .K .)
PRAJNA a nd t u r iy a c o n t r a s t e d
•TT?JTT*T »T HCTSTH ? STe? ?lfq I

HI?: f o a l ? ST?T II « II
Prajna does not reveal himself to jiva, nor
other things, other than jivasvarupa sukha, ajnana
and kala. He does not reveal the truth or false
hood. However, Turiya reveals every thing that a
liberated jiva is entitled to see.
Expl. (1) In this verse P rajna and T uriya arc
contrasted. 9T*tqq*q I ( R .K .)
(2) ? e q f % — sr
fq^T — gq
^ q f r r | (R .K .)
5eTSII5r?<JT H T ? c JH ? t: I
? t3 T fa j[T g c T : H I ? : *T T ^ ? f a s i ? II ^ II
Both Prajna and Turiya do not cause the

erroneous knowledge i.e., ‘ 1 ’ and ‘ mine How
ever, the avidya is present when prajna superin
tends, while the avidya is removed, when Turiya
superintends.
Expl. ( I ) T h e role o f Prajna and T uriya are
urther contrasted. frq q i? fq f? r cjflq^q qf^qifT H fqqfl-
RtqgTh ?rfll?31lfq cTrT: cjflqtq t s ^ q p c K -
TC I ( R .K .)
124 MAISIDUKYOPANISHAD
( 2 ) (i) t r w srTrToq^qRqqicsr
n r ? g ^ : g w n j ( R .K .)
(ii) ^TrT;5qg%^Cir^ftT ^5T-

f^r^r q q i 5 ^ : a T O e i w . srif: 1 ( R .K .)
P ra jn a superintends the deep sleep state. At that
tim e there is no knowledge of ‘ I ’ a n d ‘ mine ’ in an
erroneous way as independent agent, independent
owner etc. Therefore, so far as the absence o f such
erroneous knowledge is concerned, the position is
sim ilar to th at of liberated state. But in the deep sleep
state the root cause of such erroneous knowledge i.e.,
avidya is not yet removed while in the liberated state
it is completely removed. This fact is stated here.
5T fsrsrr q q ^ s r a g q frfe q t: 11 \ 11
Those who have right knowledge know that
Visva and Taijasa regulate the avidya and the
waking and dream states. Prajna regulates the
avidya in deep sleep state, and Turiya does not
cause either the waking state experiences etc., or
avidya.
Er.pl. (1) T h e roles o f Visva etc., first three and
T u riy a the fourth are again contrasted in another
way.
T h e Visva and T a ija sa cause the bondage of

erroneous knowledge at waking and dream states and
th at of avidya, the cause of these. T h e P r a jn a causes
the bondage of avidya since it is not removed during
deep sleep state. How ever, T uriya does not cause any
of these bondeges since he regulates the liberated
state.
REALISATION OF TURIYA
3 ? ? * r« IT * Z i? T : fsr^ T c T rT R S n frcT : I
II WII
He who has erroneous knowledge undergoes

a series of erroneous experiences during the states
o f waking, dream etc. One who does not know
the truth, i.e., supremacy of God, continues to be
affected by avidya. When the rotation of avidya
and the erroneous experiences is removed, one
attains Turiya, i.e., the Supreme God.
Expl, (1) In this verse it is stated th a t so long as
one does not know the supremacy of god a n d suffers
from the erroneous knowledge o f ‘ I ’ and ‘ m i n e ’,
suffers from avidya a n d consequent transm igration
through the states of waking, dream , etc. As soon as
one realises the truth, viz., God is supreme and J iv a
is entirely dependent upon him , he will get rid of
avidya and the waking etc., states, and attains the
knowledge of T uriya i.e ., God.
(2) 3F*T*IT ^ cT: — ^ ll# lc U

5THrT:, ^fT:— ^rrq??l ffcqffFT^WJWWKTII*:, rlvin-
STPTrT: — W ^rf: ^ T c l ^ q T f ^ q c ^ n ^ R c f : *J3T-
f q g i ^ q t qqfa, cTqf. — fifqqft— 8FT8^,
a r ^ — «n?iîKETU aisrtf^r i ( r . k .)
SPTlf^lTHTOT *T?T often qfÊTfT I

?t? t n c II
The jiva who is enveloped with the avidya by
the will of God, gets out of it by the grace of God.
Then, he realises the Turiya form of God who is
unborn, who does not cause dream etc., states,
and who removes the erroneous knowledge.
Expl. ( 1) In this verse it is slated th at it is
through the grace of God that one overcomes the
bondage of avidya.
Jivas are enveloped with the beginningless avidya.

This is bondage. This bondage is due to the will of
God. This could be got rid of only by the grace of
God. W hen one obtains the grace of God one will
realise him. T h e expression 3Rrfq*irqqr has to be taken
twice. It refers to avidya, an d the will of the God.
T h e will of the God operates at both the ends. It
causes the bondage of avidya and also removes it.
Both bondage and liberation are due to the will of
God. This fact is stated in this verse.
(2) 3Rrfg;qiqqT-JTiqT5I^q q q q i ^ g T aifÎT

=q I arsTT^fcr q^q, I 9W1^:— fôit:, afqT^qiqqT
§fl: 3T^li>iirqqi qqarf^sqT wqcJT^ST H p ^ I
0) — f q ^ r f i ^ q q q s q N R q q & f i q , art?r
fqzqTlTRfMftTiq I ( R .K .)
THE FIVEFOLD DIFFERENCES ARE REAL
q q ^ t q f q f o t t o f q q q q q s rs rq : i
m q i m q f M s r ^ j r l q q*m «fa: ii ^ ii
F ir s t I n te r p r e ta tio n
(1) The erroneous knowledge of ‘ I ’ and
‘ Mine ’ is the bondage. This can certainly be got
rid of by the grace of God.
This erroneous knowledge o f ‘ I ’ and ‘ mine’
is due to the will of God. God is designated as
Advaita as he removes the erroneous knowledge.
Truly known by the sages is Advaita.
S e c o n d I n te r p r e ta tio n
(2) The fivefold differences would have

vanished if these were created. (These do not
vanish and therefore, these are not created. These
are beginningless). These fivefold differences are
cognised and guarded by God. (Therefore, these
are not mere projections) God alone is supreme.
Expl. (1) This verse is interpreted in two ways.

T h e first interpretation is found in M andukyopanishad
Bhashya and the second in terpretation is found in
T a tv a n irn a y a a n d A nuvyakhyana. Both the inter
pretations suit the context. According to the first
interpretation, it is stated here that the bondage is due
to G o d ’s will and it can be rem oved by G o d ’s grace.
T h e second interpretation states th a t the fivefold
differences are true and are cognised by God. The
expression D vaita means ‘erroneous knowledge’ in the
first interpretation and ‘ difference’ in th e second
interpretation. T h e expression A dvaita means the
supreme God, the truth, in both the interpretations.
(2) In an earlier verse i.e., ‘ anyatha grinhalah'
etc., it was stated that the jivas are enveloped with
avidya and when this avidya is removed they realise
T uriya. O n this, a question arises, if this avidya is
natural to J iv a , how could it be removed. This is
answered in the verse i.e., ‘ prap a n c h o yadi vidyeta ’
etc. T h e answer is, since the avidya etc., bondage
is due to G o d ’s will, it is removed by G o d ’s grace.
T h e first interpretation provides this answer. It suits
the context well.
rtq|: # r ’
^qfrr^lcT: ffiq H IS ^fcT | ( R .K .)
m a n d Ok y o p a n i s h a d 129
(3) (i) ^ T f fT ^ s r o rf ^ 'T t JITO:

^ T rff o q irr -sTRc^sr q im lq ts fq fH te r f% ^ rr s^ fa q c r
erfir arfq qim*fri: q*q«*i*ft 3f*fe q*m*f: riw ig.

q tfsR jrarsqfcfa q i q ^ i faqftcr ftq& r qq ?r i
(R.K.)
(ii) — fq«qTHT^, m qqr— ffq q f^ g q i,
qiqq.— fff ff o f f , 3t| ct^ — q f f | : q q r q w niff sisnfcqtfj-
3Tml^91«f: | ( R .K .)
(4) In the previous verse i.e., anadim ayaya etc.,
it is stated that the Jivas are bound by avidya, prakriti
etc., an d will be liberated by the grace of God. This
means that jivas, ja d a p ra k riti, and God are different.
J a d a p r a k riti binds J iv a by the will of God and
J iv a is liberated by the grace of God. This scheme
necessarily involves the difference am ong these. This
difference is explained in the verse i.e., ‘ p rapancho
yadi vidyeta ’ etc., according to the second in te rp re ta
tion. Therefore, the second interpretation also suits
the context well. I f the difference am ong J iv a , J a d a
an d God is not accepted as real and is considered only
as projected, then the whole scheme of J iv a , his
bondage by prakriti, etc., and his liberation loses all
its m eaning, and both bondage and liberation become
a sham play. Therefore, it is quite app ro p riate to
affirm the difference in this context of explaining the
liberation by the realisation of T uriya form o f supreme
17
130 MANDUKYOPANtSHAD
God. n f* u fcu =q
sfaq raw f i* n q r ,rw?®r §H?q q q q q ^ n q ^ o r : n^w-
*5ta>: i ito qftsrcqt: ^ r ^ q t : ^ q q s q t e *frT:
^ qq ; l qssiqiqfq itan i esq*t ^qi^fq^cq qtq-
qrdq^fts sstasq^ i ( v .t . t .)
(5) (i) qqs: qfc q^T 3?qqq qfl? ftqqq q
=q fqq3d i qwr^qif^qiqq; i r?.b ; q^feut qqs: i
q q arfqqqrqtsq qiqrqiqfqi^ | qjqfq qqqfR^T | q
qrqqpqqtff q w q ^ i q q r q ^ q ^ ^ n j ? iq q n q x *% qcqra
q | q qnFq^flqq^ i (V.T.)
(ii) 3rl<t q^qi«fq: — q w iq ^ q i ft artci qfwT-
fTfqtsq: e qqi q W h i (V. t .)
(6) T h e difference cannot be considered as mere
projection because it is clearly stated in the next
verse that it is not mere projection. ‘ fqqi*qf f^fqqqq
q»f?qqt qft %qf%a? ?fq qifqqrqra q qifijqqcqw i (V. t .)
fqqjqqt fafqq^q qiBqqf qfq %qfqq i

qq^qrrqq qiqtiiri^ tfcq q fesiq ii \ » n
The manifold bondage in terms of ‘ I ’ and
‘ mine ’ caused by ajnana could be removed by
proper instructions. When the supreme God is
known, then, no erroneous knowledge remains.
The five fold differences would have been
withdrawn if these were merely projected by some
agency i.e., ajnana. It is only the ignorant who
fail to understand the difference. One has to
understand the truth through proper instructions.
Expl. (1) This verse is also interpreted in two
ways. T h e first interpretation is found in M andu-
kyopanishadbhashya an d the second in V ishnutatva-
n irn ay a and Anuvyakhyana.
T h e first interpretation states that the bondage
could be removed by proper instructions even if it is
natural to jiva.
T h e second interpretation states the fact th at the
differences are real. These are not mere projections.
It is only the ignorant who fail to understand the
differences.
(2) (ij
fMiS'T: ^ SPTTfofi&sr riff
fN&T Qrsf |
(ii) srafri w p ra q i tei fast&T
IK '- | ( R .K .)
(3) (i) îf^qcr:
(ii) artrr^ ^ Itr q i a r f i f t q r q$r ^ Id

ST |
For this interpretation the read in g is
adopted.
(4) R ,K . mentions the sources of second inter
pretation as cTT#nfarT?lîrt: 3T35qr^qrsT§qq|«
# q > jq S ^ w rw f l^ q R T f^ q q ^ q q i^ T q T c rq T s q ^ q i a q , i
THE SYLLABLES OF ‘OM ’ i.e., a. u, in CONVEY

VISVA, TAIJASA AND PRAJNA
srteqRtcm 'R srcR ^rctefilR TR qiqr rirt a w tr

s q jid R^rc ffq i snqftq^qifTt t*qurds*;u:: r *jrt
RTRT I 3TlHafqRrqi5T I aTTJTtfrT f % STqfa. STRHxfqS?
WRfer I R q q tl l II
The Paramatma who is designated as ‘ Om ’
is supreme and imperishable He has four full
forms. His forms are conveyed by a, u, m and
nada. The first form i e., Vaisvanara who superin
tends the waking state is conveyed by a. This is
because, he provides the enjoyments of objects to
jivas and he comes first.
He who knows him i.e., Visva, as the provider
o f the enjoyment of the objects, and as coming
first, will be led to liberation by Visva.
Expl. (1) In the earlier section the significance

of ‘ O m ’ as a whole was explained. In this section
the significance of each syllable of ‘ O m ’ viz., a, u, m
a n d nada will be explained. In this verse the signifi
cance of a is explained. qqqtij;{5lf%qTq?qTcqqt fq^nf^-
^ q ^ g q f t ^ q itai ^q[>mqqiRTfl;q'qqi3Tafaqi^qTfc-
*T[?Tc«TtTT|; I ( R .K .)
(2) a ^ q t ^ — 3ffq e ^ f q q i =q ^ 3ffqqi%

%srsq$rcq., 3ffqqrq^— arfqqji niqi a^q: q?q 3f«?^-
q fa q rq q ., q ^ i : — qspq f fa qi^r: fq’uife^qrfrr i
(3) 3TefiRtf|sr:, gqjR: qaRT:, qqiR: q if. | gqÔT-

| qi^qt«q: gflqt q ^ : I
( ! ) 3flB: — qtT sfaqtT qi^jrftqqH rqqfa STTqq?ft1%

ar fcg^qq first: I 3fT^qcqiq;— qrirqqeqt: attf^qqT i
( R .K .)
qswwiq: fstefan WT^T I *Tq?engR I

q rere fe f I snqrT?ctfq F tm q sq *tqfcr i qiqqiq?rf%q;
II R II
The second form of Paramatma i.e., Taijasa
who superintends the dream state is conveyed by
u. This is because he draws the jiva into dream
state taking him out of waking state, and also
because, he provides the two, viz., the slumber of
the nature of absence of the experience of outside

objects, and gives the experience of dream objects.
He who knows Taijasa in this way, will get
permanent knowledge, will draw himself out of
the bondage and joins the liberated. In his
progeny none who does not know Brahman will
be born.
Expl. (1) In this verse it is stated that T aijasa
is conveyed by u syllable of ‘ O m ’. T h e special role
o f Taijasa is also explained.
---- 3TT5155IT*Ti SUTflOW*

3i<feftgc3i$<JTTcI>|
(3) fHt PeTfrTq. — 3e^^f r l —

srfqqgsffcf, h h r :— g#^f$[orPRm?r: qqfcr i (R . k .)
s n q t nqiirt a t t a r m w r i i
s; qr vreftr i q qq ii 3n
The third form of Paramatma i.e., prajna
who superintends the deep sleep state is conveyed
by m. This is because he takes jiva unto him
during deep sleep state and eliminates vrittijnana
i.e., experiences o f the waking and dream states.
M AN D DKYOP AN1SHAD 135
He who knows prajna in this way will know

the world as per his capacity and get rid of his
miseries.
Expl, (1) In this verse, it is stated th at by m
syllable of ‘ O m " prajna is conveyed. T h e special
role of p ra jn a is described.
( 2)
— i f a f r r q w 3 p f^ : 3rcqq5Tf^cl5tI^<qT^ |
(3) ^ 3PT3, qqiqjrir ^rTJTqirffr l (R.K.)

knows this world as per his capacity
swrqqr snfHr% i
(iij I
irnn *T*qfeir»j# ^ni a n

When one meditates upon Visva form of
paramatma as conveyed by a syllable of ‘ Om ’
realising his adimatva, then, he will attain adi-
matva.
When he meditates upon him realising his
aptimatva he will attain aptimatva.
Expl. (1) H enceforw ard B rahm adristam antras
are quoted describing the results of m editation by the
syllables of ‘ Om In this verse the result of media-
tion by the syllable a is explained. T he im plications
136 m a n d Ck y o p a n is h a d
of a d im a tv a and a ptim atva are already explained

under verse No. 1. As applicable to Visva adim atva
means he who comes before T a ijasa an d Prajna. As
applicable to the knower it means Visva will lead him
first. A ptim atva means he who provides the enjoy
ment of all desires and he who enjoys all desires
respectively.
(2) (i) 3 t&-
f& n i
(ii) 3rrf&n«Ti5*TH-3wf&rr
ci qqr ^ qqefteriifc i
(5) a n f o r r a F q S ta -
etqiTqiqic? n f q s w p q f a i
(4) ^ g s q j^ | (S .T .)
I
ersiifsnan n *411
When one meditates upon Taijasa form of
paramatma as conveyed by u syllable of ‘ Om ’
realising his Utkarsha, then he attains Utkarsha.
When he meditates upon him realising his
Ubhayatva, then he will attain Ubhayatva.
Expl. (1) In this verse the results of m editation
by the syllable u are explained. T h e im plications of
U tkarsha and U b h a y a tv a are already explained under
verse No. 2. U tkarsha means th at the T a ijasa will

take out jiv a from the waking state, and ubhayatva
means he will provide the two i.e., absence of waking
experiences and presence of dream experiences. As
applicable to jiv a utkarsha means he gets out of
bondage, and ubhayatva means he will get right
knowledge and join the liberated by knowing T a ija s a ’s
roles of utkarsha an d ubhayatva.
(2) 3:-TftfTR— SP»rl^ltW ^r«I?^'TTSHT*ira.,

tT R i^ afc r^ — i
jj ^ n %n
When the fact of Prajna being conveyed by m

syllable for ‘ O m ’ is understood, then, one attains
the knowledge to the best of his capacity.
When one meditates upon him as conveyed
by m realising that he eliminates the experiences
o f waking and dream states, he will get rid of his
miseries.
Expl. (1) In this verse the results of m editation
by the syllable m are explained. T h e implications of
m ana or miti and laya or apti are already explained
under verse No. 3.
(2) nTWJtfctWf-stTcirrajiRrwn^ (R .K .)
18
fag otitfv %far f a f s j r i g i

ST tJjHT: STtsTTSTUTT q??JSjq iTîgf^: II U II
He who knows that by the meditation of
these three forms of Paramatma one will attain
similarity with Visva etc., in respect of atmatva
etc., is respected by all and is considered as a
great sage.
Expi. ( i ) % — % ^ 3 «qr^3, —
sq q fts n fc e s ? r a n fc q T q flm p q ^ ( R . k j ^ e iiq fa iq
^ s s q ^ i (S .T .)
3T*i^ ;r*fa f a w ig ^ r c a a ifa f t a s r n i

3?r: snsr jrmfa fasfasirfaftfa n c n
Visva conveyed by a syllable leads the
meditator to Visva, Taijasa conveyed by u syllable
leads to Taijasa, and Prajna conveyed by m
syllable leads to Prajna. The meditator certainly
reaches the Turiya who is not conveyed by any
particular syllable.
Expl. (1) In this verse it is stated that the m edi
tators will reach Visva etc. It is particularly stressed
th at they will reach Turiya.
(2 ) Iq^R^Tlqm^HT 1
(3) |
TURIYA IS CONVEYED BY NADA

STRICT: SRSitasTlT: f a s t e r : I
3TTfitR tffRST^nrHRTSSrRR R RR ^ II * II
The Turiya i.e., the fourth form, who is not
conveyed by any particular syllable, who is not
describable, who removes the bondage, who is
auspicious, who removes erroneous knowledge, is
conveyed by the nada aspect of ‘ Om ’
One who knows him in this way, casting
away the attachment of ‘ I ’ and 4mine ’ attains
Turiya paramatma with his grace.
Expl. (1) In this verse it is stated that the T uriya
is conveyed by n a d a aspect of 4 O m T h e special
features of T u riy a m entioned earlier are m entioned
again. It is also stated that one who knows Turiya
w ith these special attributes will attain him.
(2) (i) T h e im plications of SRtqfpj, IPT^taSTJT,
f$R and adjectives are already explained under
section I I - 1.
(ii) 3fR*ta ^ in ra i# -
RRRTnt >JRT, 3fRfRT----qRRJRT
sti rr^ — g d q RTRR^ , efasifcT— qfesrfa
nfq?q =q q f ^ e r . sstr: §<sr i ^
^ RR: | (R.K.)
140 MAN DUKYO P ANISHAD
37^ VT^ffcT I
fsT^TTr^ HISfT ?T ST5TO: I
*71^ STrSTt 5T fVet^Tj; II R II
The Paramatma conveyed by ‘Om’ should be
known as having Visva etc., four forms. These
forms are conveyed by the syllables of ‘O m ’.
Having known the paramatma in his four forms
nothing else needs to be known.
Expl. (1) This verse onwards B rahm adrista
m antras are given. These stress the im portance of the
knowledge of ‘ Om ’ and the results of this knowledge.
(2 ) qrar.-qorai^TfTUf^sife'trar: I
SIGNIFICANCE OF PRANAVA
gsrfa SUJT%%rt! StnTcft sHU I
aor%^ 3 7 3 ^ 7 *t?t fe?7^ n\ ||
ff 37*7* 3§i smsraj trt sjjtt: i
3735fr«J??rfo*itite5TTO aorates**: || « n
s r f ^7 a o t ^ % 37t^: ^ i
<7^ % aor^ 5TT7ai II <4II
One should fix his mind on the God conveyed
by pranava i.e., ‘ Om ’. He is also called pranava
because he causes jagrit etc., states. He is guna-
purna, he is fearless.
He who fixes his mind on God conveyed by

‘ Om ’ shall have no fear from any quarter.
The previous incarnations of God such as
Vasudeva etc., are gunapurna, the later incarna
tions o f God such as Visva, Taijasa etc., are
gunapurna.
God has no beginning, no end, he is every
where, he is independent and changeless.
He is the cause of all, he is the sustainer and
destroyer. One who knows the God conveyed by
‘Om’ in this way will attain him after he completes
his prarabdhakarmabhoga.
Expl. (1) In these verses some im portant attributes
of God conveyed by ‘ O m ’ are explained.
(2) g u R — 5R?— guT<jyt:, g&R: ^ iq ^ lS R ^ T -
(3) 3 i q ^ — qw, — q«3iTR:,

fqsrisRrTK^q:, ^ q f i w i w f t =q qyRq i
(4) — ff qiRot qiK'Jl^T:,

ar^q p ^q q H h r s r r s i s s :, sra w :-
«tn«icqT^ arai®:, aR<rc:— q w 'f a f a s w R i g ; i
SRI# % f s q t f ^ ? I l ^ I
srfsqifqqjrtgit q srtRfq n * ii
142 MAI^DUKYOPANISHAD
3TRT^5TffTITT^53 I
ST 3 f a * r T ^ 3TH: II
gfa^rTrt 3T»T ?fff II » 11
The wise who know the God conveyed by
‘Om’ as the regulator of all, present at the heart
of all, and all-pervasive will get rid o f their
misery.
God has many incarnations. His incarnations
are not different from him. He removes erroneous
knowledge, he is auspicious One who knows him
as conveyed by ‘ Om ’ in this way, is the knower,
none else is the knower, none else is the knower.
Expl. (1) Some more attributes o f God conveyed
by ‘ O m ’ are explained here.
(2) Sfqnt:---- fa?T3T^T:, 3TJRTm5T:— faW FFflfar:,
— flsrfftefMftli:, g f a : — 1
il sftari^Ftt<TfjhT^ craiHi II
3iT®a«IM3^R: W II
Isavasya T a la v a k a ra K a th a k a U panishads
Translated according to Sri Madhvacharya’s Bhashya
By Prof. K. T. Pandurangi
S C H O L A R S ’ O P IN IO N S
I read with interest your highly useful translation of

three Upanishads according to Sri Madhvacharya’s
Bhashya Such publications will help to include Dvaita
studies into European Universities’ study and re-search
programmes.
Dr. A. Wezler
Humburg University, West Germany
This publication will enable one to know Sri Madhva

charya’s view-point.
Dr. V. K. Gokak
Chairman, Sahitya Akademy, New Delhi
I am much benefited by your publication for my
comparative study and research of Sri Madhva’s and Sri
Sankara’s interpretations of Upanishads.
Dr. Heidrun Bruckner
Johannes Gutenberg University , West Germany
Your presentation of Dvaita view-points is very good

and clear. I think you should bring out more of such
publications so that people may know the depth of Dvaita
thought.
Dr. Daya Krishna
Prof, o f Philosophy, Jaipur University,
Chairman, Indian Council o f Philosophical Research
144
Your book makes me feel that I am on the right

track to understand the text.
MS. Priyavrat, Kuanpoonpol
Bongkok, Thailand
Upanishad translations according to Sri Madhva-

charya’s Bhashya were a long felt need. I am glad lhat
a scholar of your eminence has fulfilled this need. Similar
translations of other Upanishads is necessary.
Dr. S. G. Mudgal
Additional Director,
Anantacharya Indological Research
Institute, Bombay
I was fortunate to study Mimamsa and Dvaita under

you recently. This translation of three Upanishads has
provided me a very useful reference book on Dvaita.
Mrs. Irene Wicher
Institute o f Indology
Wien University, Austria
Your book leads the reader by the hand to the heart

of Upanishads.
Prof. G. V. Nadgouda
H ubli
The book has come out very well. This will be quite
useful to the public.
Swamy Chidananda
Sri Ramakrishnasrama, Bangalore
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S. M . S. O. Sabha Publication No.

SHATPRASNA ATHARVANA MANDUKYA

Copies can be had from

1. Hon. Secretary. Sriman Madhva Siddhantonnahini Sabha

2. Secretary, Sriman Madhva Siddhantonnahini Pt. Nidhi

3. Vedanta Book House

4. Geetha Book House

Printed at Prabha Printing House, Bangalore-4

Srim an M adhw a S id d lian to n n ah in i Sabha was

In our publication program m e, we published last

O ur D h arm ad h ik ari Prof. K . T . P an d u ran g i has

M ay L ord Sri H ari V ayu grace us to render more

“ Sri K rish n arp an am asth u ”

I am happy to place the English translation of

continuity of U p anishadic tra d itio n and the depth of

another K h a n d a rth a whose a u th o r’s nam e is not given

how G od regulates these states assum ing the forms of

followers o f D v aita faith but will also widen the

This Upanishad belongs to Pippaladashakha

SIX SAGES APPROACH PIPPALADA

Bhrigu, born in Vidarbha country; Kabandhi,

THE SIX SAGES ARE ASKED TO OBSERVE

Sage Pippalada told th em : Y ou reside here

KABANDHI KATYAYANA PUTS THE FIRST

Then, Kabandhi son o f Katyayana approached

FIRST COUPLE IS CREATED

He created a cou p le—male and female—viz.,

(3) H av in g crealed these two, P ia ja p a ti creates

CREATION OF MATTER AND OTHER DEITIES

3T«I 3TTF%r^r Rpff f^5T afesTfir n i^ n *

RcCTR SW5T5r«rfer HURT*! r f t n g S lfa q % II II

Rayi is all this that is Murta. Amurta is

Expl. (1 ) M u rta here stands for ajq and

being present in these two M u rta and A m urla assist

{T%5q qi tiq tfq : i

?T»TT2Tf: ^T q : ^ R t fefa foqfa | (M.B.)

This Prana present in Aditya is Visvarupa—

(2) — WT: f .0 <T JfifaTg.

PRAJAPATI IS THE YEAR, RAYI AND PRANA

KNOWLEDGE AND FAITH LEAD TO UTTARAPATHA

3?^rI^OT ? rq m a^T ^O T fo?iaTSScni5r-

It has five feet (five seasons), it is protector,

(2) qm fqfaqtfqT^q qq: a rif^ q ;

eHqqilf&T— =qq[«R* tq qfa: =^5Klf&T 3T^TT:

PRAJAPATI PRESIDES OVER THE M ONTH,

Prajapati presides over the month. The black

PRAJAPATI CREATES THROUGH FOOD Etc.

a r e £ I sre iq lrr: rTeft £ % rT5[?T: I el^nfqiTT: a s n :

(2 ) SMiqq: qffq;— q tf, — STIJTpcT

(3) 5T5I^5F:— — SfSlstei:

BHARGAVA ASKS TH E SECOND QUESTION

3?«I %qf W HRt %qf&: I

Then, Bhargava o f Vidarbha country asked

Expl. (1 ) T h e question asked here is, through

(3) Superiority of M u k h y ap ran a over 'o th e r

THE DEITIES THAT ASSIST SUSTENANCE

*T ftalT * I 3TI^T^fr £ SIT ^ T l^ flK ra :

Pippalada told Bhargava : The presiding deity

stood. Thus all tatv ab h im an id ev atas are to be under­

(5) 3T51g«I— 3WW?T ( J .T .)

MUKHYAPRANA IS SUPERIOR AMONG

eTR erfts* sn°I 1 *TI $JT: a i ^ l e l e i ;

Mukhyaprana, the superior among deities,

T ftalT I 3TI^T^fr £ SIT ^ T l^ flK ra :

stood. Thus all tatv ab h im an id ev atas are to be under

Expl. (1) H e r e to : etc., convey th at M ukhya

3TTW?T tv r mofr 3TTI% I m«TT ^rT^IT-

Pippalada told h im : You are asking extra

SW5Tf?cT T STHTJTt *T5TY £ ^STIITH I

JT^JT arfr«TTft<T | R15U

?Ttt ST I TtT*T ST S^«ft