IS'OPANISAD

WITH A NEW COMMENTARY

BY

THE KAULĀCĀRYA SATYANANDA

TRANSLATED WITH INTRODUCTION

BY

JÑANENDRALAL MAJUMDAR

TOGETHER WITH A FOREWORD

BY

ARTHUR AVALON
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IS'OPANIŞAD
 First Edition 1918
Second 1953

,
Printed by D. V. Syamala Rau at the Vasanta Press ,

The Theosophical Society , Adyar , Madras 20

 PUBLISHER'S NOTE
The Orientalists ' system of transliteration has been
followed in this work .

ऋा ऋ ,
अ आ ā, इ i, 1, u, ऊ ū, , 1,
उ ऌ ऌ Î
ए e,

,
ऐ ai, ओ O
,

क् k , ख् kh ,
औ au , m or m ,

g, घ् gh ,
: h .

ङ् i ,
n
च c, छ् ज्j
ch , , झ् jh , ञ् fi ,

ट् ठ् th , ड् à , ढ् āh , ण् n ,
,
त्t , थू t , द् d, ध् āh ,
h
नू n ,
प्p फू ph , ब् b , भू bh ,
,
म्m ,
यू y, लू 1,
र्r , व्v
, , श्s ,

ष् , h , ळ्
'
♦
स्s ह् l

ग्गू
 FOREWORD
SOME few years ago Mr. Jñanendralal Majumdar brought
me a Samskrit MS . containing an unpublished Commentary of
of the Isopaniṣaḍ . I have here published it for the first
time . The author was , I am informed , a Bengali Tantrika
Kaulācharya of the name of Satyananda . I was told at the
time that other Commentaries might be available . This one
appeared to me to be of peculiar value as having been written
with all lucidity and boldness from the standpoint of the
Advaitavada of the Sakta -Agama .
explains that Brahman or Chit is Nirguna and Saguna .
It
the former which is pure and perfect Consciousness , there
In
i neither Svagata , Svajātīya or Vijātîya Bheda ( Mantra 4) .
s Guņa , that is
But when associated with from its energising
manifests Matter The first is the
aspect
It
as Mind and .

Kūtastha or Svarūpa and the second the Tațastha aspect .

There is an apparent contradiction between these aspects ; the
first being changeless , formless and the other with change and
form . There is only one Brahman and , therefore , being
changeless It cannot in Itself change into what is different .
The Brahman , however , is associated with Its own Māyā
S'akti of the three Gunas , which Power , being infinite and
inscrutable , evolves into the world . What then is Maya ? 1
have dealt with this subject in my volume " Shakti and Shakta "
in which I have explained the meaning of the concept accord
ing to the Māyāvāda of S'amkara and the S'aktivada of the
Agama . To this I refer the interested reader . Satyananda
 İS'OPANIŞAD
vi
quite shortly and broadly explains Mayas'akti to be not some
unconscious non -real non -unreal mystery , sheltering with , but
not Brahman ; but to be a Sakti , one with the possessor of
S'akti , ( S'aktimän ) and therefore Consciousness . He says
( Mantra 1 ) " This Mayasakti is Consciousness because S'akti
and possessor of S'akti not being different She is not different
from Brahman . She again is Mulaprakṛti , the material cause
of the world composed of the Sattva , Rajas and Tamas
Gunas . " In the Commentary to Mantra 7 he says , " Mayã
who is Brahman ( Brahmamayi ) and is ( therefore ) Conscious
ness ( Chidrūpiņi ) holds in Herself unbeginning Karmik
impressions (Samskära ) in the form of Sattva , Rajas and
Tamas Guņas . Hence She is Gunamayi despite Her being
Chinmayi . The Guņas are nothing but Cit -s'akti because
there is no second principle . Brahman which is perfect
Consciousness creates the world as Mayã composed of these
Gunas and then Itself assumes the character of Jiva therein
for the accomplishment of Its world -play . " All is thus at base
Consciousness ( Cit ) . There is no unconscious non - Brahman
Maya . There is ( Mantra 1 ) nothing Unconscious in this
world for S'ruti says " All this is Brahman " and Brahman is
Consciousness . But how then is there an appearance of
Unconsciousness ? This he says ( ibid . ) is due to the fact that
a
Maya - sakti is controlled consciousness It is controlled in
.

order that Jivas may enjoy the fruits of their Karma . The
effect of such control negation , Niședha , as others call it
-
is that Consciousness appears to be limited . As the Commen
tary to the 8th Mantra says , Atmā as Nirguņa Kūtastha is
bodiless . But Saguņa Atmā or Jiva has body . Consciousness
has thus a perfect and imperfect aspect . is perfect as the
It
Kūtastha and imperfect as Jiva with mind and body . Yet
Maya - s'akti is Herself conscious , for She is one with S'aktimān .
She appears in the form of the world as apparently unconscious
matter through Her unscrutable powers by which She appears
 FOREWORD vii
to limit Herself as Consciousness ( Cidrūpiņi ) . The One
Perfect Consciousness then appears in dual aspect as mind
and body . Both are at base Consciousness and therefore the
objects of worldly experiences are nothing but Consciousness
a object , just a the mind which perceives them is Conscious
sness as subjects . The one blissful Chit without distinction is

thus through Its power the subject -object . The stream of

worldly experience is nothing but the changeless Consciousness
in either of these dual aspects . Creation ( Mantra 8 , 9 ) springs
from desire , that is the Karmik Samskara which in life is the
sub -conscious seed of its experience held during dissolution as
the potentiality of all future creative imagination (Sṛşti
kalpana ) . That power when manifested is the cause of the
three bodies Causal , Subtle and Gross . The Bhagavati S'akti
forsakes in part the state of homogeneous Consciousness
and becomes heterogeneous as the three Guņas and the bodies
of which they are composed " . The Guņas do not exist as
something separate from Consciousness because Conscious
nes i all pervading (ibid ) . Further in creation they appear
s sout of
from Brahman and at dissolution merge in It .
short the objective world has reality but its reality is
In
that of Consciousuess ( Cit ) of which it is one aspect as the
subject which perceives it is another . Though men do not
realise it , the Self sees the self in every object . This is realised
by Sadhana . realisation it is not necessary to flee the
In
world which is indeed the manifested aspect of the one
Brahman .
The Commentary says ( Mantra 2 ) that the whole
world being Brahman it should be enjoyed by renunciation ,
that is , in a manner to bring about renunciation , that is , by
not seeking the fruits of action and by abandonment of the
false notion that it is different from Atma . The first step
therefore towards Siddhi is to have the Consciousness (Vira
bhāva ) in all worldly enjoyment that the Sãdhaka is one with
S'iva ( S'ivoham ) and Sivā ( Sāham ) . In this way the sense of a
viii IS'OPANIŞAD

limited self i lost and the knowledge that all is consciousness

s
i gained . And then , a the Commentator (ibid .) profoundly
s
says , when objects of sdesire appear as consciousness their
character as objects of desire vanishes . Desire exists only for
objects , that is for something seemingly different from the Self
which seeks them . But when they are known to be the Self
there is no object nor desire nor search therefor .
In these
few words a fundamental principle of the Tantrika Sadhana
is enunciated , as in the foregoing summary the chief doctrines
of the Agama are stated . For thes reasons , apart from its
other merits , this e
new Commentary on a great Upaniṣaḍ
has value .

Calcutta , ARTHUR AVALON

The 24th May 1918
 INTRODUCTION

THE final authority on which Tantra as every S'astra rests is

S'ruti .
The world is eternal though it is sometimes manifest
and sometimes unmanifest . In dissolution it exists undistin
guishable from consciousness , as the potentiality of the creation
yet to be . Veda too is eternal , being the seed of the world as
idea existing in Isvara consciousness which emanates in crea
tion as the world -idea or word ( s'abda ) , of which the world is
the meaning ( artha ) . The first revelation of Veda is thus the
cosmic ideation ( Sṛṣtikalpanā ) of Isvara for whom there is no
difference of s'abda and artha such as exists in the divided
consciousness of the Jiva . When , however , the Jiva's mind is
purified he sees that the world is nothing but a kalpana of
Isvara . This is the secondary revelation of Veda in the minds

of the Rsis or seers ( draşta ) who see the truth in the clear
mirror of their purified minds and proclaimit in language
which as heard by ordinary men is S'ruti . The Samhitas and
Brāhmaṇas are the Vaidik Karmakāņda designed to purify
the mind and , as Karma , are necessarily dualistic . The
Aranyakas including the Upanişads are the monistic Jñana
kānda as understood by the minds purified . Every system of
Hindu spiritual culture must therefore be in consonance with
the teaching of the Upanişads . So the exponents of different
systems explain them in the form of commentaries . The one
here published is a labour of this kind by a Tantrik Acharya .
Using Veda in its secondary sense there are other revelations
than those contained in the S'astras which are ordinarily called
the Vedas . Even these are not a single revelation , for
 IS'OPANIŞAD
2
otherwise the Vedas could have had but one Rşi . They are a
collection of fractional revelations in the minds of many Rsis
at times and occasions
different and expressed in different
styles of language . Their compiler was Vyasa . As Veda in
its secondary sense is but the appearance of pure truth in a
pure mind occasioned by the necessity of the time there can
be no ground for supposing that the S'astras called the Vedas
are the only revelations . As the ages pass and changes take
place in the conditions of the world's races revelations are
made in the minds of their great men to guide and teach them .
These revelations have given rise to the differing religionsof
the various peoples . The world is
yet far from a state in
which all its inhabitants are at the same stage of civilization .
No present success will therefore follow any attempt to bring
the whole world within the fold of a single religion . For this
reason Hinduism does not seek to proselytise . Comparative
Theology has shown that there are some underlying elements
common to all religions . But these by themselves cannot
form a system of practical religion capable of guiding and
sustaining men of differing capacities and temperaments .
Amongst such other revelations and speaking of the Indian
S'astras there are the Dharma Sastras spoken by Rṣis , the
Tantra Sastra and Purāṇas . This is not to say that all which
is contained in any Sastra so called have the character and
authority of revelation . The fundamental truths in all S'astras
are and must be the same but the presentment and application
of these truths vary according to the changes in and needs of
the Ages . Thus neither the capacity nor the temperament of
the peopleof our time nor its condition permits of the elabo
rate ritual prescribed by the Vaidik Karmakāņda . The spiri
tual necessities of men also have to some extent changed .
This is explained in many places , amongst others , the Maha
nirvana Tantra ( I , 20-50 edited by Arthur Avalon ) . What is
there said may have a rhetorical and therefore exaggerated
 INTRODUCTION 3

form , a common trait in Indian Literature seeking to enforce

truth by emphasis . We may not believe that at one time

man was wholly free from wickedness and has gradually

degenerated so as to be almost entirely bad at the present
time . Life has doubtless always been attended by inherent
evils . The Vedas themselves , the scripture of the Satya age ,
contain accounts of want and poverty , crime , wickedness , wars ,
disease and death . Yet it is not to be denied that the age
which produced the ritualism of the Brāhmaṇas and the sub
lime teaching of the Upanişads was an age superior to the
present in which so -called civilized man has scarcely time to
say his daily prayers and the soul seems to be irretrievably
world -bound . This degeneration from the conditions of the
glorious Vaidik ages is the fruit of racial Karma . The
Brahmavidyā of the Upaniṣaḍs has , however , permeated
every section of Hindu society in varying degrees and given it
a culture which even in the present day of its degeneration
sustains individuality of the race . There has been , not
the
withstanding all changes , a continuity from the more ancient
times until to -day in the basal ideas of the Hindus which are
to be found in all S'astras . Changes have occurred more in
the form of expressions and the disciplines by which those ideas
were realised . Throughout the Jñānakānda has remained the

same . The main principles of it are : ( 1 ) Correlation as cause

and effect between the Jiva's Karma and his existence as an in
dividual bound to the world , ( 2 ) the chain of Karma which
binds the individual is unbeginning but can be brought to an
end , ( 3) transmigration of the individual from body to body
until his Karma is destroyed , ( 4 ) the individual's connection
with the world in which he appears as the enjoyer and the world
as the object of enjoyment is thus incidental and not essential ,
(5) the individual's attachment to the world and his habit of
identifying himself with his body are bred of his ignorance of
his real free nature , (6 ) Karma and ignorance work in a circle ,
4 IS'OPANIŞAD

Karma breeding ignorance and ignorance breeding Karma , ( 7)

realisationof his true nature and the consequent destruction

of ignorance is the cause of the destruction of the individual's
Karma and his liberation from the bondage and suffering of
the world and (8 )i the realisation
liberation of the truth
s
(however interpreted ) that all is Brahma .
These essential principles form the basis of all S'astras
Dharmasastra , Puraṇa , Tantra or Agama and form the basis
-
of their Upasanakanda which though differing in many respects
from the Vaidik Karmakāņda are equally effective to develop
spirituality in the differing types to which they are applied .
This is not to say that there are no points of difference in
these S'astras . Different conceptions are exemplified in the
various systems of worship expounded in them . Thus there
are some Puraņas , such as the Vaiṣṇava Puranas which are ,
,

according to some sects , dualistic and others , such as the

S'akta Puraņas , which are unquestionably monistic . So in
the Tantras or the Agama the S'akta Tantras are pre - eminently
Advaita , others are Visiştādvaita and so forth . Though the
S'akta Agama is a Sãdhana S'ästra , it and the S'akta Purāņas
teach that while good Karma enable the aspirant to purify
himself , Jñana alone will give liberation which is monistic
experience .

Man , however , inaturally a dualist and his Karmayoga

s
presuppose the existence of both Is'vara and Jiva . But what
s it which makes the latter different from the former ? Pure
is
consciousness or Atma i the same in both . Diversity i then
s s
possible only in the unconscious elements which constitute
mind and body composed of the guņas of Prakṛti . All things
exist to serve the purpose of some other ; and Prakṛti and its
Vikṛtis exist for the service of the conscious Purușa . Dualistic
philosophy holds that Prakṛti i a permanent , independent ,
s
unconscious Principle , distinct from the conscious Principle ,
Purusa , of which there are many . This is not the place to
 INTRODUCTION

enter into the defects of this system which are obvious , it

being enough to point out that if Prakṛti be a permanent
independent Principle then its bondage is real and its influence
on Puruşa is necessarily permanent and liberation is impos
sible .Again , that bondage which is real has no beginning but
an end and liberation has a beginning but no end . Both these
suppositions are , however , opposed to the fundamental principle

that what truly exists cannot ceaseto exist and what does not
exist cannot come to exist . Something cannot be nothing
and out of nothing cannot come something . What is real
cannot be unreal nor can what is unreal be real .
S'ruti , moreover , says , " All this is Brahma . " How then
can we deal with Purușa and Prakṛti in order to reach this
monistic conclusion ? This duality can be overcome by one or
other of the following two ways , namely , ( 1 ) eliminating
as being nothing or ( 2 ) identifying Her with Puruşa
Prakrti
or consciousness .
The first method is that of Shangkaracharya who posits
only one reality , Atmã or Purușa . He identifies Prakṛti with
ignorance ( ajñāna ) , holding that the material world has no other
existence save in this ignorance .
The three gunas are thus
constituents of Potentially the latter is adrişta
ignorance .
and actually it is the material world of desire , objects of desire
and means for their attainment , that is , the senses and mind .
The essence of creation is thus nothing but ignorance . The
latter may be destroyed by knowledge . But what is a reality
cannot be destroyed and made unreal . Conversly , what can
be destroyed is not a reality . Hence Prakṛti or ignorance is
not essentially a reality . Yet it appears to be real . This
appearance of unreality as reality is the great world -riddle . So
Prakṛti is called Maya or that by which the impossible be
comes possible ( Aghatanaghatanapatiyasi ). is from the
It
world -standpoint something inexplicable and undefinable
(anirvächya ) , neither unreal or real ; not unreal because the
6 IS'OPANIŞAD

Jiva feels it to be real and not real because it is transient and

unknown in liberation . Maya is real to the ignorant who do
not seek to analyze it : it is inexplicable to those who seek to
analyze its phantom being . It is a negligible thing (tuchchha )
to those who feel that , however much it may appear real to the
sense , it is in reality unreal . Shangkara thus treats the world
sboth from the transcendental or spiritual ( Pāramārthika ) and

practical ( Vyavahārika ) points of view . The former point of

view does not in fact treat of the world at all , for the world
from such standpoint being nothing no question arises of its
origin and so forth . The origin cannot be given of that which
does not exist .The world i a mere seeming . It is only from
s
the lower or practical standpoint that there is the necessity of
assuming the existence of the world , discussing its nature and
origin and so forth .
The practical point of view is that of ignorance . From
this standpoint the world is a great reality affording pleasure
and pain to multitudinous Jivas or imperfect forms of con
sciousness Chidābhāsa as it is called in Mayāvāda , that is ,
an image - of consciousness distorted by its reflection on
ignorance with which it is connected . This ignorance is
either the ignorance of the individual unit in creation called
Avidyā or , collectively , is the sum total of the ignorance of

the units when it is called Māyā . Chidābhāsa , on Avidyā is

Jiva and on Maya Isvara . Great is the difference between
them since in
Avidyā the gunas have lost their equilibrium
whereas Mayã they are in equilibrium . Jīva , as the
in
Kulārnava Tantra says , is bound by the bonds ( that is , gunas
of Avidya ) , Mahes'vara is free of them . Ignorance is the
cause of the world . But it is not the ignorance of anyone
Jiva , for in that case the liberation of a Jiva would mean the
disappearance of the world or there would be different worlds
for different Jīvas . is , therefore , the collective ignorance
It
which is the material cause of the world . But ignorance ,
 INTRODUCTION
7
whether individual or collective , must have consciousness to
rest upon . This consciousness is in the case of individual

ignorance called Jiva and in the case of collective ignorance

Isvara . In collective ignorance there can
be no inequilibrium

of gunas , for in that case it would provide worldly happiness

and pain and become individual and cease to be collective ,
and this larger
individual ignorance with the smaller ones
would form another collective ignorance and so on indefinitely .
Nor can it be said that the happiness and pain provided by
the collective ignorance is nothing but the sum total of the
happiness and pain provided by the individual items of
ignorance , for the ignorance of different Jivas gives rise to
diverse forms of happiness and pain out of the same act so
that if they could be totalled at all the total would be zero .
The Chidabhasa which constitutes Isvaratva is almost an
exact likeness of true consciousness on account of its being
associated with Prakṛti in equilibrium and consequently
unperturbed by the gunas in action . He is Saguna Brahma
whilst true consciousness is Nirguna Brahma .
Now , this Chidābhāsa , which is thus the creator and
enjoyer in the world as Īs'vara and Jiva , must be , even in its
falseness , an emanation from true consciousness , and of this

emanation true consciousness must , on account of its perfect

conscious nature , be conscious . Again , true conciousness or
Nirguna Brahma being the only one existence , the three
gunas constituting ignorance must , even though they are
unreal , have Nirguna Brahma as the source of their unreal
existence , andNirguna Brahma being all conciousness must
be conscious of this fact of unrealities drawing their existence
from it . Again , it must be Nirguna Brahma , which causes
Chidabhasa , an unreality , to appear as real consciousness and
operate in the Vyāvahārika world as the doer , enjoyer , sufferer
and so forth this seems an oxymoron on account of
.
All
the contradictory character of Nirguna Brahma or Atmik
 IS'OPANIŞAD
8
consciousness and the ignorance or unconsciousness which
constitutes the three gunas or Prakṛti . But to explain the
Vyavahärika existence of the world , we must take it all for
granted in spite of seeming contradiction . The power (S'akti )
of pure unlimited consciousness is infinite ( ananta ) and
inscrutable ( achintya ) . No worldly or
Vyavahārika law can
put a limitation to the free S'akti of Brahma . The unreal
world draws its unreal existence from the sole Brahma reality .
is a vision in Brahma ( Brahmakalpanā ) having no inde
It
pendent existence and yet different from it . ,
It should
however , be remembered that all this is connected with the
practical point of view of the existence of the world . So long
as the world is
considered existing , it must be existing in
Atmā (ātmastha ) , although it i essentially different from
Atma ( Atmavilakṣana ) and doess not exist for its purpose .

reality , however , the world is non -existent and pure Atmik

In
consciousness is not cognisant of it .
Hence the whole ques .
tion of the cause of the world is a question bred of ignorance
or Maya , and no connection with pure Atmik
has absolutely
consciousness . or Māyā , so long as it is supposed
Ignorance
to be existing , has also to be supposed to be possessed of the
power of receiving an influence from Atmã which enables it
to evolve the world out of itself .
In this creation of the world
Atmik consciousness is neither an instrumental nor a material
cause , but is merely an efficient cause , exerting an influence
on or Mayã by virtue of its proximity ( sannidhi .
ignorance
mātrena upakāri ) . But even this idea of Atmik consciousness
being the efficient cause of creation is a false idea , proceeding ,
as it does , from a search for the cause of creation which is
really non -existing .
From the spiritual point of view , there is
no world and no creation . Atma alone exists . The Vedantist
of Shangkara's school speaks of an inscrutable S'akti of Atma
being the cause of creation simply to provide the Vyāvahārika
world , that is to say , the world of the worldly man , with a
 INTRODUCTION

worldly interpretation of its worldly existence . It is the effect

of looking at Brahma through the world .
The above is a short exposition of what may be called
Shangkara's Vedantism , the keynote of which is :

is, the world

true is false .
" Brahma
else . "
Jiva is Brahma and none

It remains to consider the second possible way of reducing

dualism to monism , namely,

2. IDENTIFYING PRAKRTI WITH PURUŞA OR CONSCIOUSNESS

The Prakṛti of Shangkara's Vedāntism is unconscious

and cannot consequently be in any way identified with
consciousness . To identify Her with consciousness , we must ,
consequently , look for some other definition for Her .
" After merging Earth in Water , Water in Fire , Fire
in Air , Air in Space , and Space in Ahangkāra and Ahangkāra
in Mahat Tattva , Mahat should be merged in Prakṛti and
Prakṛti in Atmā . " Devibhagavata XI , 8 , 9-10 .
Here it is laid down that just as the Vikṛtis derived from
Prakṛti can be merged , step by step , in Prakṛti , so Prakṛti
also can be merged in Atmik consciousness . This is layayoga ,
that is , unity caused by merging . But it is impossible for a
thing to be
merged in and loose itself in that which is wholly
contradictory to itself . As darkness is destroyed by light so
unconsciousness may be destroyed by consciousness , but just
as darkness cannot be said to be merged in light so un
consciousness cannot be said to be merged in consciousness .
said that the word " in the above
It cannot also be
" laya
verses means destruction and not merging , for the Vikṛtis are
not destroyed by Prakṛti but are merged in Her in an order
inverse to that in which they were derived from Her . Hence
the Devibhagavata defines Prakṛti as :
10 İS'OPANIŞAD

' .
" Pra ' denotes excellence and kṛti denotes creation
Therefore , that Devi is called Prakṛti who excels in creation .

By Yoga He who i Atma appeared a two for the purpose of

s half of
creation . right
The body s is called Puruşa and the
His
left half Prakṛti . She ( Prakrti ) too is Brahma itself and She
is also everlasting and eternal . And as Atma is so is S'akti
(Prakrti ) just as heat is in fire . Hence , great yogis make no
distinction between female ( Prakṛti ) and male ( Puruşa ) . All
is Brahma and , O great Nārada , ever - existing too . " Devi
bhagavata , 1, 5, 9-11 .
IX
“ Thus Sakti is all -pervading . She should be considered
as Brahma . She should be worshipped in various ways , and be
always pondered upon by wise men . " Devibhāgavata , 8 , 34 .
I
" S'akti creates the Universe . It is She who maintains all .
And it is She also who , by Her will , destroys this world com
posed of moving and non - moving things . " Devibhagavata
, 8 , 37.
I Prakṛti or Sakti thus identified with consciousness is
again considered Nirguna as well as Saguna .

Wise men say that She is both Saguna and Nirguna .

As Saguna She is worshipped by men attached to the world .
As Nirguna She is worshipped by men who have no attach
ment . " Devibhagavata 8, 40 .
I,
Saguna and Nirguna Shakti are defined as follows : --

“ O S'ambhu , I am always the cause and never the effect .

am Saguna on account of being the cause and
I I am Nirguna
when am merged in Purușa ." Devibhagavata , 6 , 71 .
I
Nirguna Sakti and Nirguna Puruşa are both spoken of as III
perfect consciousness :
Nirguna S'akti is hard to reach and so is Nirguna
Puruşa . But by Munis they can be reached by knowledge
and meditated upon also . Always know Prakṛti and Puruşa
to be unbeginning and indestructible . By faith they can be
known and never by want of faith . What is consciousness in
 INTRODUCTION 11

all beings , know that to b Paramātmā (Supreme Atma ) , the

( tejas ) e
which , O Narada , spreads everywhere and stably
Light
resides in various forms of existence . Him and Her , O high
souled One , know to be all -extending and all -pervading .
Nothing exists in the world , devoid of them . They should
always be thought of as existing , mingled in the body , always
imperishable , both the same , both conscious Atmã , both
Nirguna and both pure . S'akti is the same as Paramātmā
and Paramātmā is the same as S'akti . Devibhagavata
, 7, 10-15 .
III the Gita
, Bhagavān says :
In
( Parabrahma ) am the source of all ; all evolves from
" I
Me ; thus comprehending , the wise , who are mindful ( of the
supreme truth ) , worship Me . " Gītā X , 8 .
He , the Supreme Puruşa , O Partha , may be reached
by unswerving devotion , in whom all beings exist and by whom
all this ( world ) is pervaded . " Gitā VIII , 22 .
Prakṛti is called Puruşa's own :
All beings , O Kaunteya , enter into My own Prakṛti at
66

the end of a Kalpa , and I create them again at the beginning

of a Kalpa . Ruling My own Prakṛti , I create again and
again . " Gitā , IX , 7-8 .
Prakṛti is spoken of , in Gītā , as of two kinds , Aparā
(inferior ) and Parã ( superior ) , corresponding to Saguna and
Nirguna stated above :
' Earth , water , fire , air , space , mind , intellect and egoism ,
these are the eight -fold division of My Prakṛti . Aparā (in .
ferior ) is this . Know My other Prakṛti , the Parā ( superior ) ,
who is Jiva ( consciousness ) and by whom , O mighty -armed
this world is upheld . Know these to be the source of all
beings . source of all the world as well as the dissolu .
I am the
tion . " Gita , VII , 4-6 .
" Know that Prakṛti and Purușa are both without begin .
ning , and know also that Vikṛtis and attributes are all born of
12 İS'OPANIŞAD

Prakṛti . Prakṛti is called the cause of the generation of cause

and effect . Puruşa is called the cause of the enjoyment of
.
Gita ,
XIII 19-20
pleasure and pain . " ,

Thus the word Prakṛti is used in two senses . In its wider

sense it includes both the source of the Enjoyer Puruşa or Jiva
and the source of the world composed of the three gunas . In
its narrower sense it means only the latter . Puruşa ( nirguna )
is Nirguna Prakṛti and Prakṛti in its narrower sense is Saguna
Prakṛti as defined before .
.
I give heat I hold back and send forth the rain O
" ;

Arjuna , I am immortality and death , and Sat (effects ) and

Asat ( cause ). " Gita , IX , 19 .
The above verses express the same doctrine as that taught
in the S'akta Tantras . The doctrine above illustrated accord
ing to which Prakṛti is identified with Puruşa or consciousness
is clearly set forth in the following commentary of Satyānanda
on Is'opanişad .
is
Satyananda first of all clearly points out that there in
reality nothing unconscious in the world . In his commentary
on the First Mantra of the Isopaniṣaḍ he says :
66

Although in a worldly view things of the world are

worldly , in a spiritual view they are considered to be conscious
is the Mayasakti of Brahma , which i possessed of
ness .
It s
infinite and inscrutable powers , which evolves as the world . And
this Mayasakti is ,
consciousness because S'akti and possessor
of Sakti not being different , She is not different from Brahma .
She , again , is Mulaprakṛti , the material cause of the world
composed of the Sattva , Rajas and Tamas Gunas . This
S'akti controls her own consciousness and appears as uncon
sciousness in order to enable Jīvas to enjoy the fruits of their
Karma . In reality , however , there is nothing unconscious in the
world , as S'ruti says , ' Certainly all this is Brahma ' and so forth . "
This view is fully borne out by the researches of modern
science , specially those of Dr. Jagadish Chandra Basu on plant
 INTRODUCTION 13

life . Our commentator to establish his affirmation brings

out a mass of evidence from the S'ruti and Smṛti .
All that
seems unconscious is , in reality , imperfectly conscious , and
this imperfection in consciousness i the one mystery in crea
s
tion arising from the inscrutable power of Brahma -conscious
ness which creates the imperfect consciousness out of and yet
without any loss to itself . Karma , birth , death and so forth
belong to this imperfect consciousness . All the diversity in
the world appertains to imperfect consciousness , while perfect
consciousness is thoroughly homogeneous . Satyananda puts
it as
follows ( commentary on Mantra 4 ) :
" In Nirguna Brahma which is pure and perfect conscious
ness there can be no diversity either in itself ( svagata ) or in
own class ( svajatīya ) or in different class ( vijātīya ) . But
when its connection with Gunas becomes manifest , then there
appear in it , a the Supreme Isvara possesse of infinite and
s
inscrutable powers d (
, diversities in itself svagata ) appertaining
to its secondary aspect . ' And , again , “ Brahma assumes the
aspect of Maya and , producing the movement ( kşobha ) of

desire for creation in itself , creates the world , constantly

changing , out of that movement ."

Thus the term Mãyā is , in this theory , used for Brahma

itself when Brahma appears as the source of creation . As the
source of creation Brahma has in itself the seeds of creation ,
namely , the three gunas , which also are nothing but conscious
ness . Hence Satyananda says ( commentary on Mantra 4) :
" As Brahma , which is without a second , is only conscious
is different . Nevertheless , on
ness , it cannot change into what
account of its being possessed of inscrutable powers , it appears
as Mayã in creation . Maya , who is Brahma ( Brahmamayı )
and is consciousness ( Chidrūpini ) , holds in Herself un -begin
ning Karmik impressions in the form of Sattva , Rajas and
Tamas Gunas . Hence She is GunamayI despite Her being
Chinmayi . The Gunas also are nothing but Chitsakti on
14 IS'OPANIŞAD

account of the absence of any second principle . Brahma who

is perfect consciousness creates the world in the form of Mayā
composed of these three gunas and then Itself assumes the
character of Jiva therein for the accomplishment of its world
play . "
Thus in creation Brahma has two aspects , the aspect of
perfect consciousness and the aspect which evolves imperfect
consciousness . The first is Svarūpabhāva or primary aspect
and the second Tatasthabhava or secondary aspect . The
Svarūpabhāva is pure Nirguna Brahma or Atmã and the
Tatasthabhāva is Saguna Brahma who , in creation , appears
as the Creator ( Is'vara ) and the created .

The contradictory qualities of Nirguna and Saguna

Brahma are explained in the commentary on Mantras 4 and 5 .
Nirguna is inactive , Saguna is active , and so forth . And in
Mantra 5 the relative functions of the two as Kūtastha Atmā ,
and Jiva and body , are explained . ( He ( Atma ) becoming
6

Saguna encompasses , in the forms of Jiva and body , Himself

in the form of Kutastha who is white , bodiless , painless , nerve
less , pure and sinless " ( Mantra 8 ) . Creation is thus an

emanation from Brahma , and may be illustrated as a system

of concentric spheres , Nirguna Kūtastha Atmā being the centre
with spheres , representing the Jiva , causal body , subtle body
and gross body , surrounding it . The consciousness of the
outer spheres is more and more imperfect in proportion as
they are removed from the central Perfect Consciousness .
The consciousness of the inner sphere extends to all the
spheres , while that of an outer sphere extends only to the
sphere or spheres outside it or is , in the case of the outermost
gross body , confined to itself only . Thus the Kūtastha is

cognisant of the whole creation , the Jīva is cognisant of itself

and the three bodies , the causal body i cognisant of itself and
s
the two other bodies , the subtle body is cognisant of itself and
the gross body , and the gros body is cognisant of itself only .
s
 INTRODUCTION 15

this way consciousness is more or less suppressed in the

In
evolution of the world . Satyananda puts as follows
it
(commentary on Mantra 8 ) :
" Nirguna Atma who i pure Chit (consciousness ) is
s by means of three bodies
encompassed by Saguna Atma
characterised by wakefulness , dream and sleep . In spite of
being thus encompassed the Atmã is really bodiless ; for ,
although He presides over bodies it is not sible for Him ,
on account of His having no connection with gunas , to be
endowed with the characteristics of bodies . The Chando
gyopaniṣaḍ says , ' O Maghavan , this body is mortal , in the
grasp of death ; it is the seat of this immortal bodiless Atmā .
Good and evil influence him who has a body .
Good and evil
do not forsake a thing which has a body .
But good and evil
do not touch that which has no body . ' The meaning is that
Atmā as Nirguna Kūtastha is bodiless and as Saguna Jīva is
possessed of body . The pure consciousness of Saguna Atma
is more or less suppressed by the gunas in Himself and thus
he becomes a Jiva and a body . Nirguna Kūtastha Atma is
encompassed by these Jiva and body aspects of Saguna
Atmā . "
The question then naturally arises , how does perfect
consciousness become imperfect ? This question the commen

tator answers as follows :

" It is the opinion of all Upaniṣaḍs that only one
principle exists and nothing else . This principle is Brahma
which is consciousness . In creation this consciousness appears
in every body both in perfection and in imperfection . In
perfection it is Kūtastha and in imperfection it is Jīva and
body . How does perfect consciousness become imperfect ?
Because of its unbeginning Creative S'akti (S'ṛṣtisakti ) ,
possessed as it is of inscrutable Saktis . Is this S'akti
consciousness or something different from consciousness ? She
(S'ṛṣtisakti ) is consciousness on account of there being actually
16 IS'OPANIŞAD

no difference between a S'akti and the possessor of a Sakti .

How does creative S'akti who is consciousness take away ( lit.
reduce ) consciousness ? We have said , because Brahma is
possessed of inscrutable S'aktis . "
Shangkara's Vedantism also expains the world by the
inscrutable S'akti of Brahma . But it further holds that in
reality the world does not exist and consequently no such
S'akt Brahma is actually displayed . the present view ,
In
however , the world is a real outcome of the actual display of
such a S'akti of Brahma . is Brahma's creative play . Says
It
Satyananda ( commentary on Mantra 8) :

" is owing to the Karmik impressions of Jivas con

It
sisting of desires for enjoyment that the phenomenal world
( prapañicha ) appears in vyāvahara as unconscious
. Under the
influence of impressions Jivas desire enjoyment , and the
phenomenal world of enjoyment appears for the satisfaction
of these desires . is owing to the imperfect consciousness of
It
Jivas that they desire enjoyment and regard the phenomenal
world as unconscious and enjoyable .
Hence impressions
(sangskāra ) are the cause of Jivas ' imperfect consciousness .
These impressions are composed of gunas and evolved
( parināma ) out of gunas . Mayã , the Gunamayi Creative
Sakti of Brahma , covers Her own perfect consciousness in the
aspect of Karma and Karmik impressions and appears as
Jiva and so forth . This is Brahma's creative play . ' He
desired , .
I shall become many for creation He performed
tapas . Performing tapas He created all this , everything that
is in the world . Creating it He entered into it ' this S'ṛuti
proves that the creation is derived from desire , that is , Karmik -
impression , and tapas , that is , knowledge . Hence there are
two aspects of Maya , who may also be called Creative Sakti ,
Mulaprakṛti or Saguna Brahma , namely , the aspect of desire
and the aspect of knowledge . In the aspect of desire She is
composed of the three gunas ( trigunatmika ) and in the aspect
 INTRODUCTION 17

of knowledge She is consciousness ( chinmayı ) . As composed

of the three gunas , She is the cause of the gross , subtle and
causal bodies and , as consciousness , She is the cause of all
sensations and perceptions in the bodies . The three gunas
also are not different from consciousness . In dissolution they
exist in the form of Brahma .
. And
at the end of dissolution also the gunas exist as consciousness ,
in a state of equilibrium , as the self of Isvara ( Isvarātmana ) ,
for which reason Is'vara is possessed of the qualities of
omniscience , rulership and so forth . S'ṛuti says , ' They (the
Yogis ) saw the S'akti who is the Deva ( shining Brahma ,)
hidden by Her own gunas , ' that is , the primary aspect of
Creative S'akti in which She is perfect Brahma -consciousness
is hidden when She appears as the three gunas . For the
purpose of creation this Bhagavati S'akti forsakes , in part , the
state of equilibrium and homogeneity ( ekarasatva ) , and be

comes heterogeneous as three gunas by virtue of Her possess

ing inscrutable powers . Hence the world , in which She ,
again , enjoys as Jīva owing to Her connection with the gunas
in inequilibrium and rules everything as Is'vara owing to Her
connection with the gunas in equilibrium . Never do the
gunas exist separated from consciousness , because conscious .
ness is all -pervading . Hence the theory of their being different
from consciousness becomes untenable , as also for the reason
that at the end of dissolution they appear out of Brahma ,
which is consciousness , and , again , at dissolution merge
into
It . "
This is the scheme of creation outlined by Satyananda
by identifying Prakṛti with consciousness . The outstanding
points in this scheme are :
( 1 ) One only Principle exists and that is Consciousness .
(2) There is nothing unconscious in the world .
( 3) What seems unconscious i in reality imperfectly
s
conscious .
18 IS'OPANIŞAD

( 4 ) Perfect consciousness is thoroughly homogeneous

without any svagata , svajātiya or vijatiya diversities .
(5 ) Imperfect consciousness is heterogeneous , being
possessed of svagata diversities .
(6 ) Perfect consciousness is Brahma and is possessed of
unlimited and inscrutable powers .
( 7) By virtue of itsbeing possessed of such powers
perfect consciousness is capable of suppressing its conscious

ness to a certain extent and appearing as imperfectly

conscious .
(8 ) When it assumes the role of suppressing its con
sciousness to a certain extent , perfect consciousness receives
the names of Sṛṣtisakti , Mulaprakṛti , Prakṛti or Isvara .
( 9) Sṛṣtisakti , Prakṛti or Isvara i perfect conscious
ness , but evolves imperfect consciousness sout of itself .

(10 ) The elements of imperfect consciousness are the

three gunas , Sattva , Rajas and Tamas .
( 11 ) In Prakṛti they exist in a state of equilibrium .
In
creation they are in inequilibrium .
(12 ) The effect of the gunas being in inequilibrium are
the Jiva and the bodies .
( 13 ) The Jiva is the cogniser under the influence of the
three gunas in inequilibrium and the bodies are the means
and objects of cognition composed of them .
( 14 ) Prakṛti thus considered the cause of the world is
Saguna Prakṛti as defined above in the quotation from the
Devibhagavata . In Pralaya or . dissolution this Saguna
Prakṛti becomes Nirguna . She i Gunamayi ( Sṛṣtisakti as
s
well as Chinmayi ( Chits'akti ) . In creation She is manifest as
both . In dissolution Her gunamaya aspect is merged in her
chinmaya aspect .
The two views described above as those of Shangkarā
charyya and Satyānanda , in which Prakṛti is respectively
held as unconsciousness and consciousness , are apparently
 INTRODUCTION 19

contradictory But . , nevertheless , each has its place in Advaita

spiritual culture .
Shangkaracharyya's position is that of a man who has
risen above Karma As the Gita 17) says , ""
III But the
. ( .

man who rejoices in Atma and is satisfied with Atma and is

content in Atmã , for him no duty exists " . Atma i perfect
consciousness . s , from
A man who is established in Atmā may
the monistic standpoint , be said to be not cognisant im
perfect consciousness or unconsciousness . To him the world
does not exist , because perfect Atmic consciousness i not in
the world . s
important is the passage in the Devibhagavata
Very
which says , " O S'ambhu , I am always the cause and never

the effect " ( . 6-7 quoted above ) . Prakṛti who is identified

in the III
Devibhāgavata with perfect consciousness is the cause
and never the effect which is the world . Hence to him who is
establishedin the cause , the effect may be said to be non
existing .
The Gita says :
" Know that the Bhavas ( states ) that are Sättvik , Rājasik
and Tamasik are from me ; not I in them , but they in me .
this world , deluded by these Bhāvas composed of the
All
three gunas , knows not me who is above these and imperish
able .

This divine Maya of mine , composed of the gunas , is hard

to cross . They who come to me , they cross this Māyā " .
Gita 12-14 .
VII
.

" By me , in my unmanifested aspect , all this world is

pervaded . beings are seated in me . am not seated in
All I
them .
Nor are beings seated in me . Behold my Yoga of Is'vara .
hood ! The support of beings yet not seated in beings , I am
myself their Generator " . Gita IX . 4-5 .
Behind the world of unconsciousness or imperfect con
sciousness is perfect Atmik consciousness , but behind perfect
Atmik consciousness there is no world .
20 ISOPANIŞAD

The same thing is said in the Chhändogya Upaniṣaḍ in

a very important and well -known passage , namely , " Wherein
is He , the Lord , established ? In His own greatness or
perhaps not in greatness . "
is doubtless easy to say , " The world is Brahma " ; but
It
to realise it is beyond ordinary powers . On realisation it
ceases to exist as the world which was known to us . there
If ,
fore , one is called to explain the Universe with all its variety ,
the only answer can be Maya an unexplainable manifestation
-
of Brahma as non -Brahma yet nothing in truth but Brahma .
is thus anirvachya , or avitarkya as the Mahanirvāna Tantra
It
calls it . is also on this anirvāchya doctrine that Satyananda
It
stands , for the fact that consciousness has clouded itself and
materialized can only be accounted for by the existence of
Achintya Sakti which both systems must ultimately assume .
The difference between the two arises perforce from the fact
that , unlike Shangkara , Satyananda speaks for those who look
at the question from the world standpoint . In fact , Satya
nanda's theory i that of monistic Karmayoga . To men who
s
have not attained to the sublime height of self - realisation the
world cannot be nothing ,
however much they may be monists
from the merely intellectual point of view . Satyananda's
commentary is written from their standpoint . Having direct
realisationof the world only and a mere indirect knowledge of
perfect consciousness , their monism consists in training their
minds to regard the world as a manifestationof Brahma and ,
in this sense ,
Brahma itself . The underlying principle is
stated in the Gitā (
XIII . 30 ) , “ When he perceives the diversi
fied existences of beings as rested in one and proceeding
therefrom , then he attains to Brahmahood . "
Satyananda's commentary is of great value as indicating
the philosophy underlying Tantrik Sadhana of the Advaita
school and as showing that that Sadhana i in principle
s
Vedantik . The aim of such Sadhana is to achieve monism
 INTRODUCTION 21
through dualism , the practice of dualistic Karma under the
inspiration of the monistic idea .
And so on waking the
S'akta Sadhaka says : " I am , O
Devi Brahma and none
other ." By such , monism is held not by the elimination of
Prakṛti out of existence but by identifying her with Purusa .
The Mahanirvana Tantra ( Second Ullasa ) first speaks of the
Svarupa Bhava of Brahma as pure Chit , and the Devi is
described as the Para Prakṛti of Brahma . Then the world
is said to draw its existence from Brahma . The aspect of
Brahma in which It appears as Īs'vara , Jiva and the world is
the secondary aspect or Tatastha Bhava . That is set forth
clearly by Satyananda in the commentary on Mantra 8. The
Kulārnava Tantra ( First Ullasa ) says , " Sachchidananda is
Nirguna , Jīvas are but portions of Him , " by which is meant
that in and as Jīvas Brahma appears as imperfect conscious
( 42 ) Bhagavan says , "
ness . So in the Gita X. I am pervading
all the universe with a portion of myself . "
S'ruti also lends authority to this view when it says ,
( ' Padosya vishva bhūtāni tripādasyāmritang divi , " that is ,
6

" A part of Him appears as all the beings . Three parts of

Him are immortal in Heaven . " ( Puruşa Sūkta ) .
Raghava Bhatta in his commentary on Saradātilaka ( I - 7)
quotes from the Prayogasara Tantra and Vāyaviyasanghita to
show that Prakṛti is an emanation from consciousness .
" She who is ever -existing , all -pervading and the source
of the universe , issued from it . " Prayogasara .
" By the desire of S'iva the Supreme S'akti becomes
unified with the Principle of S'iva and at the beginning of
creation emanates from it like oil from sesamum . " Vayaviya .
sanghita .
Raghava Bhatta quotes the following also from Saiva .
darsana to show that Prakṛti and Puruşa are not different :
" Sakti does not exist without Siva and Siva does not
exist without Sakti . Truly speaking , there is no difference
22 IS'OPANIŞAD

between the two just as there is no difference between the

moon and the moon - light . "
The Saradatilaka by Lakshmanãchāryya deals , in its first
two chapters , with the Tantrik Philosophy of creation in the
most masterly way . In it " Eternal S'iva " is spoken of as
possessed of two aspects , Nirguna and Saguna . The Nirguna
aspect is the aspect unconnected with Prakṛti and the Saguna
aspect is the aspect connected with Prakṛti .
" "'
Eternal Siva is to be known as Nirguna and Saguna .
Nirguna is unconnected with Prakṛti , Saguna is said to be
associated with Prakṛti . " Saradātilaka I. 6 .
the next verse it is said that the world evolves out of
In
Saguna Siva who is as much Sachchidananda as Nirguna

S'iva .
the Supreme Isvara associated with Prakṛti and
" Out of
possessed of the wealth of Sachchidananda , there appeared
Sakti , out of Sakti appeared Nada and out of Nada Bindu . "
The appearance of Sakti or Prakṛti out of is'vara asso
ciated with Prakṛti is explained by the commentator Rāghava
Bhatta to mean that " the eternal Prakṛti who was lying in a
subtle state in the greater dissolution identified with con
sciousness became ready for creating the world of Sättvik ,
Rajasik and Tamasik persons and things by causing a disturb .
ance in the equilibrium of the gunas . "
Thus the eternality of Prakṛti is recognised . Lower down
in verses 11 and 12 it is said that out of the Supreme Bindu
( derived from Sakti as stated above ) appeared S'abdabrahma .
6
(
Out of the dividing Supreme Bindu arose the unmani
fested sound which wisemen versed in all Agamas call
S'abdabrhama ."

And then in verse 13 this S'abdabrahma is considered

the consciousness in all beings .
" It i my opinion that Sabdabrahma i the chaitanya
s s
(consciousness ) of all beings . "
 INTRODUCTION 23

Thus the consciousness in all beings , the Jiva -conscious

ness , is derived from Prakṛti .
Lower down , again , in verse 17 and the following verse
the creation of the tattvas mahat , ahangkāra , mind , the
-
indriyas , the subtle bhūtas and the gross bhūtas
the ingredient of the materiál - which form
to which the jiva - consciousness
spreads is deprived from the same Supreme Bindu .
" Then from the fundamental unmanifested Supreme
Being , when changed , there appeared the tattva called Mahat
consisting of the gunas and the source of mind and so forth . "
Thus Prakṛti is , according to the Sāradātilaka , the source
of both the jiva -consciousness and the objects of jiva -con
sciousness composed of the three gunas in inequilibrium .
This is exactly what Satyananda says in his commentary
on Mantra 8 : " Hence there are two aspects of Maya , who
may also be called Creative Sakti , Mulaprakṛti or Saguna
Brahma , namely , the aspect of desire and the aspect of know
ledge . the aspect of desire She is composed of the three
In
gunas and in the aspect of knowledge She is consciousness .
As composed of the three is the cause of the
gunas She
gross , subtle and causal bodies and as consciousness She is the
cause of all sensations and perceptions in the bodies . "
The monistic dualism of the Tantrik cult is little under
stood . There seems to be a conflict between S'angkara's
Mayavāda and Tantrik sādhana though both are avowedly
monistic . S'angkara's Mayavāda and Tantrik sadhana ,
however , belong to different
fields of spiritual realisation and
do not consequently each other . In the field of sadhana ,
cross

Mayāvāda is more a speculation than a realisation and should

not interfere with the sãdhaka's struggle for spiritual achieve
ment by means of Karmayoga . His monistic Jñana must not
be allowed to hamper his Karma . They should go together
and thus give the sadhaka the highest reward of liberation
from worldly existence . the two do not go together , it is
If
24 IS'OPANIŞAD

better that he should abandon Jñāna , which is bound to be in

his case but a mere shadow of True Jñana , and perform
Karma than that he should abandon Karma , which alone can
raise him by purifying his mind , and hold to that shadow . The
Tantrik sadhana is the sadhana in which the two , Jñana and
Karma , join hands to shower spiritual benefit on the sadhaka .
may be asked , where is the authority for this coalition
It
between these natural enemies , Jñana The
and Karma ?

Tantra Sastra , which is believed by its followers to be true

Revelation , no doubt furnishes this authority . But the
authority of the Tantra itself will be of no account and fall
through if it contradicts the first and foremost revelation , the
Sruti . The value of the present commentary consists in this
that it shows that the Tantrik principle of monistic dualism
which allows of a coalition between Jñana and Karma is
advocated for sādhakas in the S'ruti . The Isopanişad
distinctly says :
“ Vidyā and Avidyā , he who knows the two together
surpasses death by Avidya and tastes of immortality by
Vidyā ." Avidyā means Karma and Vidyā means Jñana .

Being accompaniedby Karma this Jñana is the Devatājiāna

of the sãdhaka , that is to say , his Jñāna that the Devata he
worships in his Karma is Supreme Brahma . He can perceive
Brahma only through the Devata he worships . Brahma is
not an object of his direct perception . But gradually as he
practises Karma and Jñana together , the Karma purifies his
mind and enables the light of monistic knowledge to shine on
it more and more till ultimately through perfect purification
of the mind the sãdhaka , becoming free from attachment to
worldly enjoyment , is free from descent to the mortal world
and throug th perfectio o monisti knowledg directly
h
realise e Brahma
one n f isc the true eimmortality .
, which
the
s There is thus a sequence in the effects of Karma and
Jana in the upwar elevatio of the spirit till liberation is
d n
 INTRODUCTION 25

attained . Karma purifies the mind and places the sadhaka

on the path to liberation from which there is no fall to this
mortal world , while Jñana alone gives absolute liberation in
which the individual attains Nirvana , that is , merging in and
unification with the one homogeneous Brahma existence .
This Jñana is Aparoksha Jñana , that is , direct realisation of
Brahma , and should not be confounded with the Devatajñāna ,
explained above , which is Paroksha Jñana , or indirect know
ledge of Brahmahood , coalescing with Karma to purify the
sādhaka's mind and establish him in Aparoksha Jñiāna . There
can be no associatio of Karma with Aparoksh Jñana , fo its

attainmentn is tantamount to a
the liberation of the Jiva . r This
matter is very clearly dealt with by Satyananda in his com
mentary on Mantra 9. There is , in fact , an antagonism
between Karma and Aparoksha Jñana . Where there is Karma
there is no Aparoksha Jñana and where there is Aparoksha
Jñana there is no Karma . It must , however , be understood that
hereby Karma is meant sakāma or nishkāma Karma done by
one who Jñana . All such Karma bind the
has no Aparoksha
Jiva individual existence , however highly placed that
to
existence may be . But he who possesses Aparoksha Know
ledge is liberated even in life , so that whatever he may do is a
mere activity of his senses without binding effect , for the
individual having become one with Eternal Brahma there is
none whom it can bind , as explained by Satyananda in his
commentary on Mantra 2 .

Calcutta JNANENDRALĀL MAJUMDAR

18th January , 1918
TRANSLATION OF IS'OPANISAD
AND

SATYANANDA'S COMMENTARY
 ÏS'OPANIŞAD
OF THE

WHITE YAJURVEDA KNOWN AS VĀJASANEYA SANGHITĀ

TOGETHER WITH THE

COMMENTARY OF SATYANANDA

SATYANANDA'S INTRODUCTION TO HIS COMMENTARY

I thebow to Brahma Who has no second , is knowledge itself , is the

doer , enjoyer , the lord , the subtle , the most gross , the cause of
the cause of the world ¹.

the Upaniṣaḍ consisting of eighteen Mantras beginning with

In
' Isa väsyam " the desire -free seeker of liberation i the adhikârî³ ,
liberation is the necessity , s
Ātmā i the subject and indication of the
s
means of liberation by the establishment of the characteristics of Atma
is the connection .
Liberation is the realisation of the true nature *

of Atmā . This realisation i dependant onmental purification .

s
Mental purification also i dependant on Karma . Those who have
attained to a realisation ofs the true nature of Atmã are liberated even

here. They have no necessity for Karma , nor do they despise Karma .
Those , however , who do not know Atmã on account of their minds

The cause of the world is Prakrti , and Brahma is the cause of Prakrti .
*
Person competent to study this Upanişad .
Every book to be useful must fulfil four primary conditions . (a ) It must deal with
3

a specific subject . ( b ) It must be intended to fulfil a necessity . ( o ) There must be

persons competent to study it . And ( d ) there must be a true connection between the
subject and the fulfilment of the necessity .

¹
Svarupa .
30 IS'OPANIŞAD

being impure should perform Karma selflessly and with resignation to

Isvara for attaining purification of mind . Those whose minds are ,

in consequence of such performance of Karma , purified even in this

birth become liberated in life and , on death , are merged in Atma itself.
Those however , among
, the performers of self - less Karma whose
mental impurities are not removed in this birth , are , on death , placed
on the Devayana Path , the path of gradual liberation . There they
gradually attain purification of mind , live in the Brahmaloka till the
end of the Kalka and are , at its end , merged in Brahma . All this which
is in perfect accord with the findings of all Vedānta , we shall explain
as we proceed to comment on the Mantras .
" That " or the Supreme Brahmin . This
is infinite
" "

or the creation is , likewise infinite Take infi

.

nity from infinity the result remains infinity .

" The
universe is an idea in God's mind . The Cos
mic Mind holds the thought of the world . We
humans are parts of that thought and , to a
degree , somehow stare ir thinking it . We see
limited
space and experience events
objects distributed in
ordered ir time . The experience of directior ard
of time's succession is made for us by the mind. .
Infinite duration and existence , alore are real
The worla -
lind is all - conscious - nowing and
all
- present .
All points ir . space an . all moverents
all
in time are held within Yet in the very act of
revealing - its own existence it
through the universe ,
the world lind hides its own truth . When God he
. The
gins to appear it aisappears universe of
,

rinite forre , contribute towards the form of the

whole Corros but cannot by ,
itself constitute it
for even the. Thetotality of firite form falls has fara
infinity of firites
short of
value
upall
it
its own which transcends ,
all i
every possible
however complete
gathering - of lesser values
be . world- ! never loses any part of when
it in . it
projects the universe Tothing is really taken
it
away from and nothing is really acord to .
The world - it
is not suparate from
it
:
raterials it
and activities . lirdis trul , infinite
. "
It
Selected and acepted from
THE Fail ALErtan's
CRISIS OF TAN .
SPIRIT
 ISOPANIŞAD

BENEDICTION

Om that is perfect , this is perfect , from the perfect arises

the perfect . Taking the perfect of the perfect , it is the perfect
that remains ¹.

OM PEACE , PEACE , PEACE

1. is to be covered all this , that which is

By Isa
changeful in the changing world . Hence by renuncia
tion it should be enjoyed . Do not crave for any.
body's wealth .

All this visible world , consisting of moving and non -moving

things and characterised by waste and accretion , should be covered by ,
that is , looked at as , Brahma Which is consciousness .
Isais the

Ruler , the creator , preserver and destroyer of the world . That is ,

Isvara . And Isvara is consciousness by virtue of His character as
the doer . S'ṛuti say , " He is the seer , the toucher , the hearer , the
smeller , the taster , the thinker , the determiner , the doer , the Puruşa
who is the cogniser . He i established in the supreme undecaying
s
Atmā . " By Isvara , such as He the world should be covered .
is ,

The meaning is that although in a worldly view things of the world

are worldly , in a spiritual view they are considered to be conscious .

That means Supreme Brahma which is invisible . This means the visible world .
This is perfect in the sense that it is in reality Supreme Brahma . Taking the perfect ,
that is , the Supreme Brahmahood , of the perfect , that is , of the world , it is the perfect ,

that is , the One Brahma , that remains . This mantra amplifies the dictum , " Certainly
.
all this is Brahma " Brhadaranyakopanişaḍ V. I. 1 .
32 IS'OPANIŞAD

It is the Mäyäsakti of Brahma which possessed of infinite and

inscrutable powers which evolves as the world . And this Mayasakti
is consciousness because S'akti and possessor of S'akti not being
different , She i not different from Brahma . She , again , i Müla
s composed of Sattva s ,
prakṛti , the material cause of the world Rajas
and Tamas gunas . This S'akti controls her own consciousness and

appears as unconsciousness in order to enable Jivas to enjoy the fruits

of their Karma . In reality , however , there is nothing unconscious in
the world , as S'ṛuti says , " Certainly all this is Brahma " ; " All this
is Atma " ; " Puruşa is this universe , karma , tapas , Brahma , supreme

immortality " ; " This Brahma , Which is immortality , is in front ,

Brahma is behind , Brahma is on the right hand side and on the left .
extends above and below .
In fact , this vast universe is Brahma " ;
It
and so forth . Wise men whose minds have been purified through
exhaustion of the fruits of Karma cover the whole world with Brahma ,
that is , look at it as Brahma .
World means the earth and other
lokas ¹. Hence , that is , the whole world being Brahma , it should be
enjoyed by renunciation , that is , in a manner to bring about renun
ciation , without craving for fruits , by forsaking the idea of its being
different from Atmã . Anybody's wealth , thatis , any object of desire

belonging to own self or anybody else . The sense is that when all
objects of desire appear as consciousness their character as objects of
"6©
desire vanishes . Bhagavan also has said , When a man aband
oneth O Pärtha , all the desires of the heart and
, is satisfied in Atmā
by Atmã , then is he called quietminded . "

2. is by doing work in this way that one may

It
desire to live here hundred years .
To you man
there is thus no way other than this by which Karma
will not stick .
The man who does work , that is , allows his senses to operate ,
in this way , that is , with the knowledge that all is Brahma and
without craving for fruits , that one may desire to live here on earth

There are seven lokas , that is , habitations

, , .
for Jivas , namely , Bhu , Bhuva , Svah ,

Maha Jana Tapah and Satya Bhu is the earth .

Shrikrishna in the Bhagavadgitā .
 SATYANANDA'S COMMENTARY 33

-a hundred years , that is , a long life . The word you is used to indicate

that this applies to every man .than There is thus no way other

this , that way other than selfless work , by which Karma will
is , no
not stick , that is , you will not get the fruits of Karma . The state of
liberation - in - life of those who know Atma is indicated here . So
long as the body exists even no wiseman can live inactive , for he

has senses and is subject to prārabdha ¹ Karma .

his Bhagavān also

says the same to Arjuna , " Nor can any one , even for an instant ,
remain really inactive , for helplessly everyone is driven to action by
gunas born of Prakṛti . "

Now , it has been said in the First Mantra that he who knows
Atmā to be Brahma and is liberated in life sees Brahma everywhere
even while doing work through the operation of the functions of the
body under the influence of Prakṛti or for the teaching of men . In
the Katha Upanişad also it is said , " The seat of the Unborn and
Ever conscious has eleven gates . By working ( for Him ) one does
being liberated , i saved (from rebirth ) ". such a
not grieve , but
s
If
liberated knower of Atmã wants to live even a hundred years Karma
does not attach to him .
The expression " desire " is here used simply
for laudation , to show that no amour of Karma can bind one who
is liberated in life . The conflict Jñana and Karma is to be
between
understood to exist in relation to the Sakāma and Nişkāma Karma of
the ignorant and not in relation to the mere activities of the senses

of wisemen . Like the performance of the duties of a Kshatriya by

Bhagavan Vasudeva ", the activity of the senses of wisemen is not
Jīva to the world -tree . Smrti says , " Nor
6

such work as binds the

do actions attach to Me nor do I desire for the fruits of action " ;

bind him who self - possessed ";

" O Dhananjaya , ' actions do not is

which has begun to work and of which

) ,

¹ Karma is of three kinds 1 Prårabdha

:-( stored , which has not yet
the consequence i the present life . ( 2) Sanchita , that i
( 3 ) Kriyamana , which is being earned sby present action .
begun to bear fruitss .
Rajas and Tamas gunas .
,
The Sattva - . .
is Atmā The seat is the gross body The eleven
The Unborn and Ever conscious
, the mouth , the navel , the generative
gates are the two eyes , the two ears , the two nostrils
organ , the anus and the Brahmarandhra , that is , the aperture at the crest of the head .
Work done by wisemen who know Atmå is mere activity of the senses to which he
attaches no ahangkāra .
Vasudeva is Shrikrishna . He was a Kshatriya and , although an incarnation of
.
Isvara performed all the duties of the caste he had assumed
,

The Gita Smrti .

Dhananjaya is a name of Arjuna .
3
34 IS'OPANIŞAD

" He whose Atmã has become Atma of all beings is not affected even by .
doing work " ; and so forth . S'ruti says , " The knot 1 of the heart
is cut , all doubts are dispelled and all Karma is destroyed of him who
has seen Him who is the cause and the effect " ; " When all the
desires which harbour in his heart are removed , the mortal becomes
immortal and tastes of Brahma even here " ; " When the seer sees
the shining Puruşa who is the doer , the lord , the source of Lord

Brahma , then the wiseman is washed clean of virtue and sin and

attains supreme equanimity " ; and so forth .

3. Asurya is the name of the lokas covered

with blinding darkness . To them they go after death ,

the men who kill Atmā .

After speaking of the state of liberation in life characterised

by a thorough knowledge of Atmā , in this Mantra the Upaniṣaḍ
speaks of the state of delusion characterised by a thorough want of
knowledge of Atmã in which one thinks ,
not consciousness does
shine it does not exist . "
, Suras are wisemen . Those who are not
suras are asuras , thoroughly devoid of the knowledge of Atma . In the
story beginning with " Wherefor Devas and Asuras struggled , " the
Chandogyopaniṣaḍ , by saying that " the Asuras struck ( the prāņa )

with sin , " indicates that they are darkness itself , destitute of the light
of Atma blind egotism , sinful . The Kathopanişad
- says ,
" How
can that ( Atmā ) be known from any body other than who believes in
its existence , " and , " Of the two (upādhi -ridden Atmã and upādhi
freeAtmā ) upādhi -free Atmã should be realised a existing in Truth .
s
The Truth favours him who realises ( Atmā ) as existing . " Hence the
Upanişad indirectly points to the infidel who does not perceive the
existence of Brahma in either svarüpa or tatastha aspect . In the
Gita S'astra also it is said , " Men , who have the nature of Asuras ,
know neither devotion ( to duty ) nor abstinence ( from evil ) . Neither

¹ The knot of the heart consists of desires

.
The cause and the effect is Brahma The cause is the cause of the world and the
effect is the world .
Consciousness does not appear as an independent principle and not an attribute of
the physical body . Hence , there is no existence of consciousness as an independent
principle .
 SATYANANDA'S COMMENTARY 35

cleanliness nor good habit nor truth exists in them . The world , they
say , is without truth , without basis ,'¹ without an Isvara , brought about
by mutual union and caused by lust and nothing else . Holding these
views , these ruined selves of small understanding and fierce deeds

prevail as enemies of the world for its destruction , " and so forth .
Lokas having the character of asuras are asurya lokas . The world
loka is derived from root lok , to obtain , and means what is obtained ,

that is , fruit of Karma consisting of a particular rebirth . Covered

with blinding darkness , that is , the darkness of delusion , devoid of

the light of Atmã . The men who kill Åtmā are the men who , through
delusionof intellect , think that beyond the body , there is no undecay .
ing and undying Atmã consisting of consciousness . Fruits of Karma
are of three kinds . The Karma which consists in the worship
of the
tatastha saguna 4 aspect
of Brahma - consciousness and is performed
with faith and resignation to Isvara , with a mind purified by tapas

and so forth , leads to Brahmaloka by the Devayāna Path whence

there is no return . The men , however , of impure minds who consider
heavenly happiness to be the highest object of attainment and to that
end perform Yajnäs and so forth with a craving for their fruits , their

Karma leads them to the Chandraloka by the Pitryana Path from

which there is a return to this sangsara . Those , again , who consider
the body to be Atmã and are devoted to this world and thoroughly
deluded, for them there is no journey to the next world either by the

Devayāna Path or by the Pitryāna Path . On the contrary , they take

birth and die repeatedly without interruption as insects , flies and

other ephemeral creatures . The lokas of these ephemeral creatures

are asurya , covered with the blinding darkness of perfect ignorance .
S'ruti says , " The peaceful men who , living in forests on alms ,

practise tapas and sraddhã and wisemen become taintless and by the
solar gate go where resides that immortal Puruşa of undecaying
self "; " The deluded men who consider Yajnās and works of public

.
1 Basis of dharma and adharma This the view of Chärvāka . $ Moha
.
The secondary aspect in which Atmå has assumed the upadhi of gunas .
The loka of Brahma or Hiranyagarbha .

Peaceful men are men whose senses have been withdrawn from their objects men -
belonging to the vänaprastha and sanyåsa as'ramas .
Tapas - Duties of own asrama .
.
Sraddha
-
Knowledge of Hiranyagarbha and others
36 IS'OPANIŞAD

utility as the best and do not know of any thing better , they enjoy on
surface of heaven earned by their good deeds and thereafter enter
into this or even a worse loka " ; " Now , to neither of these two
paths go these little ephemeral creatures who are born again and
again .This is the third place " ; " The means of attaining to the
next world is not revealed to the child ' who is attached to worldly
objects and deluded by wealtlı . This is the world , there is none
beyond it whoever thinks thus comes
and under my 2 sway again
-
again " ; and so forth . Smrti also says , " White and black , these
are thought to be the world's everlasting paths . By the one he goes
who returns not , by the other he who returns again " ; " Cast into

the wombs of Asuras , deluded birth after birth , attaining not to Me ,

O Kaunteya , they sink into the lowest depths " ; and so forth .

Unmoving and one , swifter than the mind ,

4.
the Devas donot get It as It moves before (them ) .
Running surpasses others . Non -moving , Mata
It
ris'va places all Karma in .
It
After showing the state of liberation in life of those who
possess perfect knowledge and the state of blinding darkness indicated

by ephemeral existence of those who are perfectly ignorant , the

Upanişad proceeds , in this Mantra , to show the nirguna and saguna

conditions of the primary and secondary aspects of Brahma Which
is consciousness . Unmoving ( anejat ) , that i , devoid of all change of
s
condition , nirguna . One ( ekang ) , that is , without a second , the same

at all times and in all things . In Nirguna Brahma Which is pure

and perfect consciousness there can be no diversity either in itself or
in own class or in different class . But when Its connection with

,
Wisemen -
Householders who know Panchãgnividyå or the science of Five
,
Fires ( See Chhändogyopaniṣaḍ V 3 ff) .
Taintless - free from virtue and sin .
Solar gate - the Devayāna Path .
Immortal Puruşa Hiranyagarbha .

Of , undecaying -
self living so long as the sangsåra lasts .
Child
,
-
that is one who is senseless like a child .
, ,
My that is of Death .
3 The Devayana Path is called white because knowledge shines in it . The Pitryana
Path is called dark because there is no light of knowledge in it .
.
* Primary
- svarûpa
.
Secondary tatastha .
, -
* In itself In own class svajatiya In different class Vijātiya ,
-
svagata - -
 SATYANANDA'S COMMENTARY 37

gunas becomes manifest , then there appear in It , as the Supreme

Isvara possessed of infinite and inscrutable powers , diversities apper

taining to Its secondary aspect . This is said in swifter than the mind
(manaso javiyah ) . The mind here stands for all the inner senses ) .¹
Swifter , that is , extremely restless , changeful . The mind which

assumes the shape of a different thing every moment , is the most

restless of all worldly things. Brahma assumes the aspect of Maya
and producing the movement of desire for creation in Itself , creates

the world , constantly changing , out of that movement . " He desired ,

shall become many for creation " ; " In the beginning there was this
I
Atma alone . Nothing else appeared . He desired , I shall create
lokas " ; " Out of It appear life , mind and all the senses , space , air ,
fire ,
water and earth , the supporter of the universe " these and
-in
many other places S'ruti teaches that Brahma is both the creator and
what has to be created
.

Brahma is swifter than the

mind on account
of its being the creator and the created . Whatever form of
vṛtti the mind takes , Brahma first creates Itself as that vṛtti in

order to enable the mind to enjoy the fruits of its Karma according to
its impressions . The Devas , that is , the Shining Ones , the deities
presiding over the senses , do not get it , that is , do not get this
Brahma , on account of their Rājasik and Tāmasik impurity . Else
where also S'ruti says , "" He knows the knowable , of Him there is no
knower . " The Kathopanişad says , " The Self -manifested One *
smote the senses by making them outward -going . Hence they per
ceive outward things and not the inner Atmã . " As It moves before
them , that i , as It engages Itself in creation prior to the activities of
the s
mind and the senses for their purpose . The Kathopaniṣaḍ also

says , " The Purusa who wakes among the sleeping , making objects of
desire for them , that i the Light , that i Brahma , that i called
s s s
so forth of a
Svagata diversity is a diversity of the nature of leaves , branches and ,

tree . Svajatiya diversity is a diversity of different individuals of the same class as of

different trees . Vijätiya diversity is a diversity of different class , as of trees , inen , birds ,
beasts and so forth . , ,
The inner senses are manas buddhi chitta and ahangkära .
.
Movement - Kshobha
of an object means that the mind has functioned as ,
.
Vrtti function Preception
- ,
taken the shape of that object .
.
Impression samskåra
-
Svayambhü , Supreme Is'vara of whom there is no creator .
Objects must be created before the mind and the senses can move towards them .
38 IS'OPANIŞAD

refuge of all the lokas . None surpasses

Immortality . It i
s
the
It . "
Or , because Brahma sends the mind and senses to their respective
works , is said to be moving before them , the activity of the sender
It
being prior to that of the sent . The Talabkāra Upaniṣaḍ first asks ,
" By whom desired and sent does the mind move ? By whom engaged
does the Praņa first move ? By whom desired do people speak ?
What Deva does engage the eye and ear ? " and then answers , " He
who is the ear of the ear , the mind of the mind , the speech of the
speech , the Prāņa of the Präņa , the eye of the eye . " This establishes
that Brahma is the root of all perceptions . Elsewhere , S'ruti says ,
""
He is the seer , the toucher , the hearer , the smeller , the taster , the

thinker , the determiner , the doer , the Puruşa , who is the cogniser .

He is established in the supreme undecaying Atmä . " In order

to bring out the contradictory characteristics of Brahma according
as is saguna or nirguna again says running surpasses
It , , It
others etc. Running ( dhãvatah ), that is , becoming active , It (tat ) ,

that is , Brahma , surpasses ( atyeti ) others ( anyān ) , that i , the mind ,

s
senses and so forth . After speaking of the saguna aspect , speaks of
the nirguna aspect thus . Non - moving ( tishthat ) means that the
Brahma Principle i inactive and unchanging . As Brahma , Which
s
is without a second , is only consciousness , cannot change into what
It
is different . Nevertheless , on account of Its being possessed of
inscrutable powers , It appears as Mayã in creation . Mayã , Who is
Brahma and is consciousness ,3 holds in Herself unbeginning Karmik
impressions in the form of Sattva , Rajas and Tamas gunas . Hence
She is Gunamayi despite Her being Chinmayi . The gunas also are
nothing but Chitsakti on account of the absence of any second
principle . Brahma , which perfect consciousness , creates the world
in the form of Maya composed Itself of these three gunas and then
assumes the character of Jiva therein for the accomplishment of Its

world -play . As S'ruti says , " He created all this , everything that is
here . Creating it He entered into it " ; " This ( world ) was non .

existence before .
Out of it arose existence .
Then He created

1 An alternative meaning . It is the rule with commentators that among many

possible meanings , the more appropriate ones are placed later , the most appropriate one
coming the last .
Brahmamayi . * Chidrūpint .
 SATYANANDA'S COMMENTARY 39

Himself " ; and so forth .

Matarisvä ,
that is , he who moves in the
firmament , that is , Air , that is , Prāņa . Prāṇa places all Karma ,
consisting of Dharma and Adharma , in It , Brahma . Prāņa , which is
activity all karmas , resting in it , in Brahma , because in reality
1 places

they are nothing but Brahma .

It moves not It distant It is

5. moves , ; is ,
It
near ; It is within all this and It is outside all this .

In this Mantra the Upanişad repeats the purport of the last

Mantra in order to more clearly put forth the contradictory character
istics of Brahma according as It is Saguna and Nirguna . It , Brahma ,
moves ( ejati ) , that is , becomes active owing to connection with the
gunas in the aspect of Mãyä . It moves not ( naijati ) , that is , remains

inactive owing to want of connection with the gunas in the aspect of

perfect consciousness . It , Brahma , is distant , because in Its nirguna
aspect i unattainable by the mind or the senses . S'ruti says ,
It s
" Which speech fails to reach along with the mind . " It is near , that
is , Brahma is near , because in Its saguna aspect It is everywhere in
in the world . It is within all this , that is , within all visible things of
the world in the aspect of conscious Atmã . S'ruti says , " Ātma exists
in the hearts of creatures "; " Him who is seen with difficulty , is hidden ,
exists entered into things seated in buddhi
in the cave , is
, is , exists
ancient ; " The one controller , the Atmã in all beings " ; " The Atmä
who is in all things " ; and so forth . Smrti also says , “ Isvara , O
Arjuna , resides in the hearts of all beings ." It is outside all this , that
is , Brahma is outside all things of the world as the object of enjoy .
ment. The Mundaka Upanişad also shows the contradictory
characteristics of Brahma : " is great , divine and unthinkable .
It It
also appears subtler than the subtle . It is more distant than the

distant . also exists near within the body . To those who can see ,
It
It resides in the heart . "

Kriyatmaka . Prapa is the vital air , and constant activity in respiration , circulation
of blood and so forth are what gives it the vital character . Hence it is said to be
activity itself .
Eternal .
The cave is the body full of troubles .
Everything is here conceived to have an inside and an outside
. ,
In fact the thing ¹
itself consists of this inside and outside . The inside is Atma and the outside the object
.
of enjoyment ( bhogya )
40 İS'OPANIŞAD

6. He , who sees all beings in Atma and Atmă

in all beings , does not therefore speak ill .
After speaking of the existence of Brahma within and outside
all the world , the Upaniṣaḍ proceeds to explain how men who are
liberated in life , are united with Atmā and know Brahma , see Ātmā

everywhere . He , the knower of Brahma , who sees all beings , that is ,

all things of the world which are parināmas of Maya , in Atmā

(ātmani ) , that is , as Atmā . That is , he who perceives that the
Brahma Which exists in him as conscious Atmā also exists as all the

things of the world in the aspect of Maya . He who sees Atmã in all
beings , that i , who perceives that the Atma Who is in him i also the
s s
Atma in all things , like space in the cup , the curtain and so forth .
Just the distinctions
as of cup , curtain and so forth do not in reality
make any distinction in the space in them , so distinctions of things
do not make any distinction in Atma . He who perceives this does
not therefore , that is , in consequence of this monistic perception ,

speak
ill , because Atma i the seat of supreme love . is because
It
Jivas fail to perceive the s One Atma in all things that failure to get
happiness always and everywhere
induces them to speak ill of things .
S'ruti says , " The one controller , the Atma in all beings , who makes
one forminto many . Perpetual happiness comes to the peaceful men
who see Him in themselves and not to others " ; " He who knows
the Bliss of Brahma ¹ is not afraid of anything " ; and so forth . Smṛti
also says , " As the mighty air , moving everywhere , is seated in space ,
so know that all beings are seated in Me " ; " He whose self is in
Yoga , see Atmã in all beings and all beings in Atmā . He see the
s s
same everywhere " ; " Supreme joy comes to this Yogi whose mind is
peaceful , whose troubles have ceased , who is sinless and has become

Brahma " ; and so forth .

whom all beings have become Atmã , what

7. In
delusion , what grief can there be in that ( Atma , of
the wiseman who sees oneness ?

.
The Bliss of Brahma means the Bliss which is Brahma Bliss and Brahma are one
and not two different things .
, .
That is whose mind has attained samadhi
 SATYANANDA'S COMMENTARY 41

This Mantra repeats the purport for of the preceding Mantra

clearly stating the absence of delusion and grief in him who sees

nonduality . In whom (yasınin ) , that is , in which Atmā , all beings have

become Atma , that is , he who perceives all beings to be the One
Principle , Atmā . Grief and delusion caused by attachment , hatred
and so forth are possible only in those who do not know Atmā and
perceive that many things exist , and
Atmā , not in those who know

are devoid of dualism and have a pure mind , free from desires . The
Katha Upanişad says , " There is nothing manifold here . He who
sees as if there is manifold existence here gets death after death , " and
this clearly indicates that only ignorant men , who see manifold
existence , that return to sangsāra again and again on account of their
being subject to grief and delusion . Those , however , who perceive
the Monistic Principle are , on account of their being free from them ,
liberated from the wheel of sangsara . S'ruti says , Just as pure
66

water being poured into pure water becomes the same , so , O Gautama ,
becomes the Atmã of the Muni¹ who knows " ; " It is Atmā . He

who knows this himself enters into Atmā " ; and so forth . S'ruti also
the person knows Atmā as ' This I am ' , for which desire
66

says , If
and for whose purpose should he trouble his Atmã with the troubles

of the body ? " " By knowing Him who is seen with difficulty , is
hidden , exists entered into things , is seated in buddhi , exists in the
cave and is ancient and shining , by means of spiritual Yoga , the
peaceful man forsakes joy and grief " ; and so forth .

8. He encompassed the white , bodiless , pain

less , nerveless , pure and sinless . The Svayambhū ,
Who is omniscient , rules the mind and is omnipre .
sent , properly distributed the desires among the
eternal years
.
After speaking of the world as Atma and of the greatness of
this knowledge , the Upanișad proceeds in this Mantra to show the
saguna character of that Atma a body , Jiva and Isvara and the
s
nirguna character as the Kütastha . He , Atmā , becoming Saguna ,

¹ Muni means the meditative . * Vide ante , commentary on Mantra 5.

man
42 IS'OPANIŞAD

encompassed in the forms Jiva . Encompassed

of body and whom ?

The white ( sukra ) , that what is free from the dirt of Rajas and
is ,

Tamas , shining . In the word nerveless , nerve stands for all instru
ments of work . Hence the word means inactive . Sinless , that is ,
devoid of the sangskāras of
dharma and adharma . S'ruti says , " The
Puruşa is shining , formless , existent with inner and outer objects ,
unborn , prānaless , mindless , white , supreme beyond what is supreme
and undecaying ." These are the Svarupa or primary characteristics
of Brahma , indicative of Its Nişkala aspect . The Mändūkya
Upanişad says the same thing in determining the Fourth State of
Atmã , as , " The Fourth is considered to be He Who is unseeable ,
unusable , untakeable , undefinable , unthinkable , unspeakable , Whose
existence is proved by the perception of one Atmã in all conditions ,*
in Whom all prapañcha ceases , Who is unchangeable , auspicious and
non - dual . " Nirguna Atma Who i pure Chit encompassed by
s by wakefulness
Saguna Atma by means of three bodies characterised ,

dream and sleep . Inspite of being thus encompassed the Atmā is really
bodiless ; for , although He presides over bodies it is not possible for Him ,

on account of His having no connection with gunas , to be endowed

with the characteristics of bodies . The Chandogyopanişad says .

"O Maghavan , this body is mortal , in the grasp of death ; it is the

seatof this immortal bodiless Atmã . Good and evil influence him
who has a body . Good and evil do not forsake a thing which has a
body. But good and evil do not touch that which has no body . "
The meaning is that Atma a Nirguna Kütastha i bodiless and as
s s
Saguna Jiva is possessed of body . The pure consciousness of Saguna
Atmã is more or less suppressed by the gunas in Himself and thus

He becomes a Jiva and a body . Nirguna Kütastha Atmā i encom

passed by these s
Jiva and body aspects of Saguna Atmă . It i the
s
opinion of all Upanişads
Principle that only one exists and nothing
else .This principle is Brahma which is consciousness . Hence the
whole world is consciousness . In creation this consciousness appears

What is supreme and undecaying " is Prakrti which is supreme beyond

" its
effects . Nirguna Brahma is supreme beyond Prakrti out of which all Vikrtis arise .
Nişkala is unconnected with Kalå or Prakrti .
Chaturtha or Turiya . The conditions of wakefulness , dream and sleep .
.
The phenomenal world Consciousness .
 SATYANANDA'S COMMENTARY 43

in every body both in perfection and in imperfection . In perfection

it is Kūtastha and in imperfection it is Jiva and body . How does
perfect consciousness become imperfect ? Because of its unbeginning

Creative S'akti ' possessed as it is of inscrutable S'aktis . Is this S'akti

consciousness or something different from consciousness
? She ¹ is

consciousness on account of there being actually no difference between

a S'akti and the possessor of a S'akti . How does Creative S'akti who
is consciousness take away 2 consciousness ? We have said , because
Brahma is possessed of inscrutable S'aktis . The Aitareya Upanişaḍ
also says , " This heart and mind , this consciousness , Isvarahood ,
scientific knowledge , true knowledge , intelligence , sight , sustenance ,

thinking , talent , sorrowfulness , remembrance , determination , persever

ance vitality , desire dominance these are the names
- all of true
, ,

knowledge . This is Brahma , this is Indra ; this is Prajāpati . All

these Devas , these five Mahābhūtas , namely , earth , air , space , water
and fire and those small and other creatures ; the causes and the rest ,
,

namely , those born of eggs , those born of the womb , those born of
moisture and those springing out of the soil horses , kine , men ,
elephants whatever or
-fly and whatever
, living animals walk is
immovable all this derives its existence from knowledge is estab
- ,

lished in knowledge . The world is derived from knowledge , established

in knowledge . Knowledge is Brahma . " It is owing to the Karmik
impressions of Jivas consisting of desires for enjoyment thatthe
phenomenal world appears in Vyāvahāra as unconscious . Under the
influence of impressions jīvas desire enjoyment , and the phenomenal
world of enjoyment appears for the satisfaction of these desires . It
is owing to the imperfect consciousness of Jivas that they desire

enjoyment and regard the phenomenal world as unconscious and

enjoyable . Hence impressions are the cause of Jivas ' imperfect
consciousness . The impressions are composed of gunas and evolved
6

out of gunas . Māyā , the Gunamayi Creative S'akti of Brahma , covers

Her own perfect consciousness in the aspect of Karma and Karmic
impressions and appears as Jiva and so forth . S'ruti says , " The

2 Literally ,
Sriştis'akti . reduce . Heart ( hridaya ) , the seat of buddhi .

Consciousness Sangjäna . Scientific knowledge - Vijuana Isvarahood Ajñana .

True knowledge
-
Prajnåna
.
- -
-
.
Phenomenal world prapaficha . • Parinama
44 IS'OPANIŞAD

Chhandas ,' Yajnās , Kratus ,¹ Vratas , the past , the future and all
that the Vedas speak of , as Mãyi 5' creates this universe , the other
is bound to it by Māyā ; know Mayã to be Prakṛti and Mayi to be
Mahesvara . i by His limbs that
It all this world is pervaded " ;
s
and so forth . This is Brahma's creative play . He desired
46
shall
become many for creation .
I
He performed tapas . Performing tapas
He created all this , everything that i in the world . Creating it He
entered s
into it ." This S'ruti proves that the creation is derived from
desire , that i , karmik impression , and i , knowledge . tapas , that
s s
Hence there are two aspects of Mayã , who may also be called Creative
S'akti , Mülaprakṛti or Saguna Brahma , namely , the aspect of desire
and the aspect of knowledge aspect of desire She com
. In the is

posed of the three gunas and in the aspect o knowledge She is

consciousness . As composed of the three gunasf , She is the cause of
the gross , subtle and causal bodies and , as consciousness , She is the
cause of all sensations and perceptions in the bodies The three
.

gunas also are not different frorn consciousness . In dissolution they

exist in the form of Brahma . S'ruti says , " Then the One lived
windless ,¹0 united with Prakṛti . Nothing existed besides It " ; “ O
good one , this world existed before as existence , one and without a
second " ; and so forth .
At the end of dissolution also the gunas
exist as consciousness , in a state of equilibrium , as the self of İs'vara , "
for which Isvara i possessed of the qualities of omniscience , rulership
and s
so forth . S'ruti says , They ( the Yogis ) saw the S'akti who is
the Deva , " hidden by Her own gunas , " that is , the primary aspect
of Creative S'akti in which She is perfect Brahma - consciousness is
hidden when She appears a the three gunas . For the purpose of
creationthis Bhagavati s
S'akti forsakes , in part , the state of equili
brium and homogeneity , " and becomes heterogeneous a three gunas
s
Chhandas Vedas .-
Vratas are vows such as Chandrayana .
9 Kratus are a class of yajdas .

The present is included in this " all that "

.
Mayi - possessor of Maya .
-
.
Mahes vara Supreme Is'vara The highest creator .
Limbs - avayava , parts . Although
Him in the analogy of diversities in the world .
Mahes vara is impartible , parts are attribed to

Then - in dissolution . 9
One - Brahma or Puruşa .
10
Windless - breathless
.
Brahma existence does not require breathing . Breathing
-

is a physical characteristic , dependent on the existence of air and the body . In dissolution
, -
however nothing exists save Brahma existence .
11 fevaratmanā . The Deva here is Shining Brahma . Ekarasatva .
 SATYANANDA'S COMMENTARY 45

by virtue of Her possessing inscrutable powers . Hence the world , in

which She , again , enjoys as Jīva owing to Her connection with the
gunas in inequilibrium and rules everything as Isvara owing to Her
connection with the gunas in equilibrium . Never do the gunas exist
separated from consciousness , because consciousness is all - pervading .
Hence the theory of their being different from consciousness becomes
untenable , as also for the reason that at the end of dissolution they
appear out of Brahma , Which is consciousness , and , again , at
dissolution merge into It . S'ruti says Supreme
Brahma is , " This
sung . In It the three are well - established . It is also Akşara . " The
three are object of enjoyment , enjoyer and director , and Akşara ,

that is , the Undecaying One , is Nirguna Brahma . After speaking of

the encompassing character of Saguna Ātmā a body and as Jiva , the
s
Mantra proceeds to speak of Him as Director . Svayambhū , that
is ,He who becomes Himself , causeless . By virtue of His being
possessed of inscrutable powers He Himself appears as Isvara
and as the world . Omniscient , that is , He who see everything .
s
This indicates that He presides over the causal body . Rules the

mind this indicates that He presides over the subtle body . Omni
present that is , exists on all sides . The original is paribhū . It may
alsomean , exists above ( pari upari ) all things . This indicates that
He presides over the gross body also . " -
Properly (Yathatathyatah ), that is , as it should be . Desires
( arthān ), that is , impressions of Karma performed for welfare in the
next world . Years stand for time . Eternal years means eternal
time . Time is thus spoken to be eternal . The Prasnopaniṣaḍ

says , " The year is Prajāpati . He has two paths , southern and
northern . Those who perform Yajnās and so forth attain the Lunar
Loka . These return again . Hence these Rșis who desire progeny
go to the south . And those who see Atmã by brahmacharya ,
k
faith and vidyā 6 go to the Sun by the northern path ." Here also

prerayitã or niyantã ; He who directs and controls all enjoyment .

¹
Director -
The three aspects of Is'vara in which He presides over the causal body , subtle body
and gross body are called Is'a , Sütra or Hiranyagarbha , and Virat or Vaishvānara .
-

The Pitryana . Celibacy and all round physical and mental purity .
,
* Devatajñāna the knowledge that Prajapati is Atmā ,
.
* S'raddha
The Devayana .
46 ISOPANIŞAD

S'ruti places the Karmas of men in Prajapati who personates the

year , month , day and night .

9. Into blinding darkness they enter who prac

tise avidya . Into even greater darkness they who
are attached to vidyā .

This and the following Mantras explain the varieties of those

Karmas and where they are respectively placed . Karma for the next
world is of two kinds , namely , that which causes return to this world
and that which gives immortality . The wiseman who knows Brahma
and perceives non - duality , or " who sees all beings in Atmã and Atmā
in all beings " and " in whom all beings have become Atmā , " there is
nothing he has got do , for he has no necessity and no hankering for
the next world .He becomes liberated even in this world and even if
he does
Karma it does not bind him . This has been said in the
Second Mantra . S'ruti says , ( When all the desires resting in his heart
6

are removed , then the mortal becomes immortal and tastes of Brahma
here " ; " When the seer 1 sees the shining Puruşa who is the doer ,

lord and source of Brahmã , then the wiseman is washed of virtue and
sin and spotless , attains supreme equanimity " ; He is the best of
Brahma -knowers who sports in Atmã and does ( similar ) work " ;

" The desires of him whose desires have been gratified and who
has known Atmã all disappear even here ; " Those who are de
voted to Brahma are merged in Brahma and freed from birth " ; and
so forth . Smrti also says , " But the man who rejoices in Atmā , is
satisfied with Atmā , and i content in Atmā , for him there is nothing
s
to do . For him there is no interest in things done in this world ,
nor any in things not done , nor does any object of his depend on any

being " ; and so forth . But everyone is not entitled to knowledge

of Brahma , Which is eternal , pure , enlightened and liberated .

Attachment to Brahma is for wisemen ' alone . The ignorant are

attached to Karma . So long as the mind is not purified , there can

not be perfection of knowledge . The mind is not purified so long as

Similar work is meditation , cultivation

¹ Jiva
. of knowledge , vairayga
,
.
(dispassion ) and so forth That is who has no more desires . In this life .
Adhikari ¹Jään !.
.
Niştha .
 SATYANANDA'S COMMENTARY 47

there is not an end of desires . Desires cannot cease so long as

Nişkäma¹ Karma is not practised . Hence ignorant men who seek

liberation should by all means practise Nişkāma Karma . Such
ignorant men , however , as are thoroughly deluded and seek the
happiness of a life in Heaven , perform the Karmas prescibed in S'ruti
and Smrti with a craving for their fruits and thus abide in ignorance ³ .
Their desires do not cease and their Sangsāra 3 does not end . S'ruti
says , " The boys who live in ignorance in various ways , think that
their purpose has been fulfilled . Men who are devoted to Karma
do not know ( Atmã ) through attachment . Hence their life in Heaven
ends and stricken by grief they then fall " ; " The deluded men who
consider yajnās and works of public utility as the best and do not
know of anything better , they enjoy on the surface of Heaven earned

by their good deeds and thereafter enter into this or even a worse

loka ; " and so forth . Smrti also say , " Enveloped is knowledge by
this constant enemy of the wise in the form of desire which is , O

Kaunteya , insatiable like fire " ; " The knowers of the three ' , the
Soma -drinkers , the purified from sin , worshipping Me with sacrifice ,
pray for life in Heaven . They , ascending to the holy loka of the
Lord of Suras , enjoy They , in Heaven the pleasures of Devas .

having enjoyed the spacious loka of Heaven , their virtues exhausted ,

enter into the mortal loka . Thus following the Dharma enjoined by
the three , desiring desires , they get birth and death " ; and so forth .
The ignorant men , however , whose minds being enlightened by Guru
or S'astra , consider Heavenly happiness to be small , and , knowing
Brahma to be bliss , wish for a permanent cessation of the sorrows of
Sangsāra , and , thinking the Devas worshipped in various Karmas to
be Brahma Itself , perform the duties of their castes and asramas ,

Selfless
;
with no purpose . Avidyā .
Physical existence subject to birth and death .
The word is indicative of foolish existence .
That is , there is nothing beyond Karma , to which they are attached .
, .
Son of Kunti Arjuna
,
,
The three that is three Vedas .
The Lord of Suras is Indra .
,
1 The asramas , or stations of life , are four , namely , Brahmacharya , Garhasthya

Vänaprastha and Sannyasa . Brahmacharya as'rama is celibate boyhood in which the

boy receives education in his preceptor's house . Gärhasthya as'rama is the station of
family life up to the age of fifty . Vänaprastha Asrama is hermitage in the woods after
the age of fifty . Sannyasa As'rama is the state of total renunciation of the world .
 48 IS'OPANISAD

they attain Brahma - loka¹ and become immortal . Hence there are
two classes of men who are entitled to liberation , namely , those who
are wise and those who perform nişkāma Karma . Wisemen , who
know the true aspect of Atmã , are established in liberation in life and ,

making happiness and sorrow the same , rejoice in Atmã and , in

fact , live in Atmã . Leaving this world 4 they are liberated from
body and merged in Brahma Which is consciousness . Although
performers of nişkāma Karma do not realise the true aspect of
Brahma in Atmã , they perceive that all forms of happiness end in
sorrow . They thus acquire Apara Vairāgya , characterised by a

dislike for all objects visible and known from S'ruti ' and having
recourse to Yoga they reach the path of gradual liberation by niskāma

Karma . There in the Satya - loka , their minds being purified , they
acquire Para Vairāgya ' , characterised by an equal view of happiness
and sorrow , and a realisation of the monistic Brahma Principle and
are liberated at the end of the Kalpa . Bhagavān Vasudeva 10
says ,
For a Muni who seeking Yoga Karma said to be the means .
66
is , is

For him when he is enthroned in Yoga , cessation from Karma is said

to be the means " ; " White and black , these are thought to be the
world's everlasting paths . By the one he goes who returns not , by
the other he who returns again . Knowing these paths , O Pärtha , no
Yogi is deluded . Hence , Arjuna , be fixed in Yoga in all times .
The fruit of meritorious deeds , attached to the study of the Vedas , to
Yajñās , to austerities
and to charities , the Yogi surpasses them all by

knowing this and goes to the first and supreme place " " ; and so forth .
S'ruti and Smrti also say , " The peaceful men who ,
¹living on alms in
forests , practise tapas and S'raddã , and wise men become taintless

and by the solar gate go where lives the immortal Puruşa of undecay
ing self " " ; " When dissolution comes at the end of the life of Brahma ,

is the loka Brahmä .

¹ Brahmaloka 9 Jääni .

That is , having equal disregard for happiness and sorrow .

,
That is when they . die . Svarūpa .
Inferior Dispassion See Patañjala Darşana .
Objects known from S'ruti are heavenly objects to be acquired by Yajnās .
The highest of the Seven Lokas , the seat of Brahmå or Hiranyagarbha .
.
Superior Dispassion See Patañjala Darşana .
Srikrishna in the Gitä .
Brahmahood . First , because Brahma is the cause (kårana ) of the world .
Vide ante - Commentary on Mantra 3 .
 SATYANANDA'S COMMENTARY 49

all of them along

with Brahmã , having attained Atmã , enter into the
supreme state
" ; and so forth . They are wise men in comparison
with those who consider yajnäs and other Karma as the best , and not
for having attained knowledge of monistic Brahma . Now , what is
the necessity for such men as can perform niṣkāma Karma to
perform Karma at all ? It is but reasonable that those who forsake
fruitsof Karma should forsake Karma as well and not perform Karma

which , even if performed without desire for its fruits , will grant fruit
to its performer in the shape of life in Brahma - loka by virtue of his
knowledge that it bears such fruit . There is the necessity on account
of their minds being impure and for want of realisation of Brahma .
So long as the mind is impure and so long as Brahma is not realised ,
cessation of Karma ³ is not possible . Control of the organs of action
also does not bring about cessation
Karma owing to the restlessness of

of the mind , the impossibility of resting in Paramātma , and the touch

with objects . Such a mind is bound to do Karma and hence it is
Bhagavan also has blamed 8
useless controlling the organs of action .
forsaking of Karma . He has said , " Who sits controlling the organs
of action , but dwelling in his mind on the objects of the senses , that
deluded man is called a hypocrite " ; " Perform you prescribed action ,

for action better than inaction " ;

66
is Mayst thou not have attachment
to inaction " ; and so forth . In fact , those whose proper sphere is
5

Karma simply increase their mental impurity by forsaking it , for then

the mind , freed from the activity of the organs of action , freely dwells
on objects . may be said , let their minds rest in vichara 7 of the
It
true aspect of Brahma . But that is not possible , because such vichara
can not take place in an impure mind . It is when the light of
Brahma shines on the purified mind then that wiseman , who is liber
ated in life , lives by vichāra . The proper sphere of others whose
minds are impure is Karma . S'ruti says , " These are distant from
and contradictory to each other , avidyā® and what is known as vidyā ". "

Here the term vidya means realisation of Brahma and not merely

Performers
-
of nişkāma Karma whose minds have been thoroughly .
purified in
Satya loka and who have consequently attained perfect Brahmajñāna
This knowledge is derived from Sastra .
Naişkarmya . * Nigraha . Srikrishna in the Gitā .
* Adhikåra
.
Discursive contemplation
.

,
Karma ajana . Jňāna .
4
50 ÏS'OPANIŞAD

Devatajñana ' , because a combination of Devatajñāna and avidyā is

possible . And this Karma purifies the mind when performed without
desire for fruits , with resignation to Isvara and with Devatajñāna .
Those who can fortunately acquire this purification
in this life rise to
the state of knowledge and enter into
Brahmahood beyond all lokas .
Those , however , who are not so fortunate attain Brahmaloka and there

in course of time their minds are purified and they are established in
knowledge .

Into blinding darkness ( andhang tamas ) , that is , into the Pitryāna

path beginning in smoke and destitute of the light of Atmã they enter
who practise avidya . Avidya means ignorance , that is , pure Karma
opposed to knowledge of Atmā , sakāma ( performed with desire for
fruits ) and destitute of Devatajñāna . S'ruti says , " These who
perform Yajnās and works of public utility and charities in villages
get unto the smoke , from the smoke unto the night , from the night

unto the other 3 fortnight , from the other fortnight unto the six months
in which the sun travels south . They do not get unto the year .
From the six months they attain the Pitṛloka " ; and so on . Into even
greater darkness they enter who are attached to vidyā , that is , to

Devatājñāna , to Pancāgnividyā , to Devatās with the knowledge that

they are They are attached to vidyā but have forsaken
Brahma .
Karma . The idea
that the fate of forsakers of Karma in the
is

Pitryāna path is darker than that of performers of Karma .

10. Different is said to be by vidyā and different

by avidya . This we have heard of peaceful men who
have explained it to us .

Such are the different fruits of vidyā and avidyā when

practised separately , and the following Mantra ' speaks of their diffe
rent fruits when they are practised together . Of peaceful men
( dhīrānāng ) that is , from learned men , āchāryas , who have explained

it , that is , the subject of vidya and avidyā , to us .

The general knowledge that the Devatã worshipped is Brahma , that is , it is Brahma

Which appears in the form of the different Devatas whom people worship .
> Dark .
Householders .
The science of Five Fires explained in the Fifth Chapter of the Chandogyopanişaḍ .
, , , .
The five fires are the firmament cloud earth male and female A Jiva's Karma makes
.
him travel through these in the cycle of his reincarnation . * Mantra 11
 SATYANANDA'S COMMENTARY 51
·
11. Vidya and avidyā , he who knows these both
together , by avidyā he surpasses death and by vidyā
tastes of immortality .

Great is the effect of the practice of vidya and avidyā

together . This Mantra says what parts they separately contribute to
produce this effect . Vidya is Devatājñāna and avidya is Karma .
He who knows , that is , practises , these both together , that is , practises

avidyā enlightened by vidyā . Karma accompanied by Devatājñāna

becomes free from the desire to enjoy heavenly happiness and is ,

consequently , nişkāma . Such being the case , by avidyā , that is , by

Karma , he , the performer of such niṣkāma Karma , surpasses death .

Death here stands for the cycle of birth and death . By Karma he
attains purification of mind and , through cessation of desire for
enjoyment , becomes liberated from connection with the gross body
which is the seat of enjoyment . And by vidyā , that is , by Devatājñāna
and by Brahmajñāna¹ which is its perfection , tastes of, that is ,
attains to , immortality , that is , Brahmaloka characterised by non
return to the mortal world and liberation at the termination of the
Kalpa . S'ruti says , Those who know this and those who , living
66

in the forest , practise shraddha and tapas , they get unto the light ,
from the light unto the day , from the day unto the waxing 3 fortnight ,
from the waxing fortnight unto the six months in which the sun
moves in the north , from the months unto the year , from the year
unto the sun , from the sun unto the moon , from the moon unto the

lightning . Thence that Puruşa , who is not a man , takes him to

Brahma . This is the Devayāna Path . "

12. Into blinding darkness they enter who wor

ship asambhuti .
Into even greater darkness they
who are attached to sambhūti .

again forth in this and the two

The above purpose is set

following Mantras , with reference to the worship of the effect ( Kärya )

and the cause ( Kāra pa ) . Sambhūti is the cause of the world , that is ,

Saguņa Brahma . What sambhavati (becomes ) , that i , appears as the

s
, , .
1 Realisation of Brahma . This that is Pañchågnividyå Vide ante .
, ,
* Waxing
, ,
that is bright
.
' Brahma that is Brahmaloka .
52 IS'OPANIŞAD

effect , is sambhuti .
Asambhūti is what is not the cause , that is , the
effect , the world . In speaking of worship , by asambhūti are meant
the Devatas such a Agni , Vayu and so forth , who identify themselves
s
with the effects . Into blinding darkness , that is , the Pitrloka , they
enter who worship asambhuti , that is , Agni and other Devatās presid

ing over effects ( Karyas ) , without knowing that they are in reality
Isvara and with desire for fruits . Into even greater darkness they
enter who are attached to sambhūti , that is , to Saguna Brahma or
Isvara who is the cause of the world . Karma being their proper
sphere , abandonment of Karma consigns these men , who have no
Brahmajñāna , to terribly dark lokas inspite of their Devatājñāna .

13. Different is said to be from sambhava and

different from asambhava .
This we have heard of
peaceful men who have explained it to us .

Sambhava is sambhūti explained above . From sambhava

means from worship of Saguna Brahma . From asambhava means
from asambhūti , that is , from worship of Agni and other Devatas
presiding over effects . The rest is as before Mantra 10 ) .
(

14. Sambhūti and vinãsha , he who knows these

both together , by vinãs'a he surpasses death and
by sambhūti tastes of immortality .
Sambhūti is Saguna Brahma . Vināsa means destruction ,

here that which is destroyed , namely , Agni and other Devatās presid
ing over effects . Destruction is identified with what is destroyed
because there is no difference between a quality and its possessor ¹ .

15. a golden vessel is the face of Truth

By
covered . Do
Thou , O Pushã , uncover it for him
who is devoted to Truth , for sight .

After speaking of the immortality of those who combine

vidya with avidyā or sambhūti with asambhūti , the Upaniṣaḍ proceeds ,
in the guise of a prayer at the time of death , to show by what path

¹ Qualityis -theDharma . Its possessor Dharml .

It same -
principle as that S'akti and the possessor of S'akti are the same .
 SATYANANDA'S COMMENTARY 53

that immortality is attained . This is done by these last four Mantras .

By a golden vessel , that is , by the bright solar orb , is the face , that is ,
the aspect , of Truth , that is , Brahma¹ covered S'ruti says , " And the
.

name of that Brahma is Truth " . S'ruti also says , " And this Golden

Purusa who is seen within the sun , golden -bearded , golden - haired ,

golden all over from the toe - nails . " The sense is that the aspect of

Brahma , the Puruşa 2 in the sun , is hidden from the sight of men by
the shining orb . S'ruti says , " The command i , the sun i Brahma . "
s s
Do thou , O Pusha , who is the poshaka , or supporter of Jivas , by the
dispensation of fruits of Karma , uncover it , that is , the face or aspect
of Brahma . When Jivas rise from the gross body , Deva Püshā
thereupon leads them to the paths they deserve by their Karma .
S'ruti says , " O Püsha , Lord of Path , we invite Thee to us , like a
chariot , for work and gain of food " ; " O powerful one , clear the paths

for gain of food , conquer the obstructors , give fruition to our works " ;
" Be the charioteer * of our Yajnā " ; " O master of food , thou main
tainest all māyās ³.
O Püsha , may thy gifts here be beneficial " ; and
so forth . For him , that is , for me ,
For sight ( drishtaye
) , that is , for

seeing the Puruşa in the sun who is Truth . This Mantra says that
those who are devoted to truth attain the Puruşa in the sun . From
the sun they go to Brahmaloka . S'ruti says " He becomes established
in the sun full of tejas . As a snake is freed from its skin , so is he
freed from sin and carried up to Brahmaloka by Sāmas ' . He sees the
Puruşa who is superior to this Aggregate Jiva and resides in
every body . "

16. O Pusha , Ekarși , Yama , Sūrya , Prājā

patya , remove the rays , withhold the tejas . Let
me see that aspect of Thine which is the most
beneficial . He who is that Puruşa , He I am .

This Mantra speaks of Deva Püshā as the dispenser of the fruits

of Karma and the possessor of the qualities of rulership and so forth

1 Saguna Brahma .
Person , the deity or consciousness which is the soul of the sun and presides over it .
,
That is lead our religious works as a charioteer leads a chariot .
, .
That is die
Sāyana explains māyā here as prajnā , knowledge . Light .
The Samaveda which represents three parts of Om . , .
3
Paramātmā
.
Jivaghana Hiranyagarbha
54 ÏS'OPANIŞAD

of the world . O Pusha , that is , maintainer of the world . O Ekarşi ,

that is , he who goes alone . There is none other in whose company or
with whose help he guides Jivas to their respective paths . Or , he is the
fire called by the name Ekarşi . S'ruti says , " The faithful srotriyas¹

who perform their duties , are faithful to Brahma and themselves

offer oblations to Ekarşi . " And this fire , appearing as the deity

presiding , over the path , leads the hotã to Brahmaloka earned by

him . O Yama , that is , he who controls the fruits of Jivas ' Karma .
O Surya is because Pusha leads Jīvas to their respective lokas
according
-toit the desire of the Surya - devatã called Aditya that he is
glorified by the name Sürya . Or , Sūrya ( sun , who is the source of
the world , appears as Devatā Pūshā to place Jivas in their places
according to their respective Karma , and hence Pushā is Sürya . S'ruti
says , " O Pushã , the golden boats of thine which move in the sea , in
the firmament , by them thou goest in mission at the will of Surya . "
O Prājāpatya , that is , son of Prajāpati , so called because he maintains
prajā or people by making them come by the fruits of their Karma .
The Samhita S'ruti ' also says , " Son of Vimuch " -Vimuch is
Prajapati . Withhold the tejas , that is , the scorching aspect of Deva
Aditya . Let me se , that is , s ordain that I may see , that aspect of
e o
Thine which is the most beneficial , that is , which is the seat of
supreme good . S'ruti says , One is thy white , another is thy black
like dyau thou hast these two aspects , day and night . " He who is
that Puruşa , He I am the supplicant's Devatājñāna is shown hereby .
-
He who is that Purușa , that is , the Aditya Purușa in the solar orb , He
am , and
IPuruşa who is seen
hence I pray to be united with him . S'ruti says , " The
in the sun , He I am , verily He am . "
I
17. Now
may the air become immortal air and
this body reduced to ashes . Om , O kratu , remem
ber , remember deeds ; O kratu , remember , remember
deeds .

¹ Shrotriyas are those who have studied S'ruti or Veda

.
The duties of their caste and As'rama
Brahma here is Apara Brahma or Hiranyagarbha .

Hotā is he who performs homa . * Source

- Savită ,
Compare the golden boat of Charon . ' Rigveda Sanghita .

Sky or the Sun.

• Dyau
-
 SATYANANDA'S COMMENTARY 55

The prayer to Püşha ended , the man on feeling his prāņa

about to leave the body remembers the Karma , or work , which he has
performed since birth and which will determine his path in the next
world . Now at the time of death , may the air , which i the prāņa in
my gross body , leave it and , become immortal air , thats is , remain for
ever as the prāņa in the subtle body without ever again getting into a
gross body . And may this body become reduced to ashes after death .
Om is the symbol ( pratīka ) of Brahma , the Pranava which being the
self of Truth should be uttered at the inception of every purpose .
O kratu kratu is saṁkalpa that The
-himself
, is , purpose . dying man
addresses as kratu or purpose , because purposes being the
cause of the Jivahood of Jīvas , Jīvas may be said to be made of them .

Remember deeds , that is ,

work done . S'ruti says , " And verily the
Puruşa is made of purpose . As his purpose in this world is so he
becomes after death ." The repetition is for emphasis .

18. O Agni , lead me to wealth by the good

path , knowing , O Deva , all my deeds . Remove
from me deceitful sin . offer thee an abundance of I
words of obeisance .

In this Mantra the dying man prays again . O Agni , the

Devata presiding over fire , to whom I have offered oblations from my
birth with the knowledge that thou art Isvara . Lead me t wealth ,
o
that is , to the attainment of the fruits of Karma , by the good path ,
that is , Devayāna Path , from which there is no return again .
Deceitful sin is sin that prevents I offer thee an abun immortality
.

dance of words of obeisance , that

I bow to thee again and again , is ,

lead me by the Devayāna Path to Brahmaloka which i immortality .

s

THE CONCLUDING COMMENTARY

In this
Upaniṣaḍ the First Mantra speaks of Brahma as pervad
ing the world and that , thinking this , no one should crave for
enjoyment . The knower of Atmã who , knowing this , performs works
with the sense that Atma is everywhere , is not bound by those

works . He becomes liberated in life and the conflict between Jñāna

56 is'OPANIŞAD

(knowledge ) and Karma ( work ) does not arise in his case . This is
the purpose of the Second Mantra . The Third Mantra specifies the
faithless , self - destructive men who are quite opposite of the knowers
of Atmã , the liberated in life , and who , for want of a life in the next

world , come by , after death , a most terrible fate as insects , flies and
the like . After specifying the fate of the faithless , the Upaniṣaḍ ,
in the Fourth Mantra , speaks shortly of the two aspects , Saguna and
Nirguna , of Atmã and of His being the seat of all Karmas . In the
Fifth Mantra the two aspects are more clearly set forth . The Sixth
and Seventh Mantras speak of the Monistic perception and mental
purity of the liberated in life , the knower of Atmā . The Eighth
Mantra speaks of the Primary characteristics of Atmā as Kūtastha
conciousness and of His Secondary Saguņa characteristics when He
appears as Jiva , Isvara and body . The Mantras from the Ninth to
the Fourteenth speak of the two kinds of fate of the faithful people
whose minds are impure and knowledge insufficient . Among them
the Ninth and Twelfth Mantras , beginning with " Into blinding
darkness they enter ," speak of the Pitryana , characterised by a return
to this world , as the lot of performers of Sakāma Karma and those

who give up Karma without being entitled to give it up . The

Eleventh and Fourteenth Mantras speak of Devayāna , characterised
by non - return to this world , as the lot of performers of Nişkāma
Karma who combine Jñana with Karma and worship Saguna Brahma .
The Mantras from the Fifteenth to the Eighteenth show , in the guise
of the prayer of a dying man , the Devatājñāna and knowledge of the
true nature of Atmã of him who is entitled to the Devayāna Path .
Here ends the commentary on the Isopanişaḍ of the Vāja
saneya Samhită by Satyananda , seeking refuge in the feet of S'ri
Sadguru ¹1 Om Guru .

The characteristics of Sadguru are found in the following Mantra of obeisance to

¹
Him : " I bow to Sadguru who; is Brahma - bliss , the grantor of supreme happiness ; who
is alone and knowledge itself who is unaffected by pairs of opposities and ,like unto the
; ,
sky ; who is the aim of sayings like That ; Thou art ' who is one eternal dirtless and
unmoving ; who is the witness of all minds who is beyond the reach of comprehension
and free from the three gunas . "
 ईशेो षत् |
नि
 स न कृतभा समेता वाजसनेयसंिहताख्यशुक्लयजुवेर्दी
या

ईशोप षत् ।
शा पाठः ।

ॐ पूणमर् पूणिर् म पूणार् पू मुद ते ।

पू दः पू मादाय
दं पू त्मेवाव ते ॥
ॐ ।
शा शा शा

ब्रह्माद्व ज्ञानरू कतृभ र् ोक्तृमहेश्व ।

यं
सू स्थूपंलत व रम्जग रणकारणम् ॥
क्ष्मं मं
स न कृतभा म् ।

भा भू का ।

ईशावा दशम यामुप ष मी मुमु वा कारी ;

मु : प्रयोजन आ षयः , आ ल ण पादनेन मो पाय श:
िक्त म्
संब । आ पोपल व मु । सा चोपल शु सापे |
शु क सापे । येषामा िक्तः पोपल ता , त इहै मु , न ते
कमर् प्रयोज , न कमद्वे
र् । ये पुनर शु दना व िश्च
िवदस्तै क्ताः षां
त्तशुिद्धलाभा
िण नं षः थीर्र् येषािमहै
मेने रा णबु या क क म् । इत्थंप्रकारे कमा कुवर्
मर् ण िण तां व
ज शु यते , ते जीव भव ; हा चा पे लीय ।
मक णां ये तु कलुषाणी व न ल , ते हा क्रममु
षां क्तेः
पन्था देवया प्राप्नुव ।त ते क्रमे िचत्तशु ल ब्रह्मलो ितष्ठ
नं नं िन्त त्र ण िद्धं ब्ध्वा के न्स्या
र्णस्य
देनिष्का
चित्त
वि न्ते
वि
र्मक्षो
त्मस्वरू
त्म
विशिष्टान्ति
न्धः ब्धिश्चित्त
त्मस्वरू
न्मुक्ता
क्षुरे द्धचित्तत्वा
द्धिश्च
न्ते र्मिप्रति
क्षक्षा
निर्दे निब्धिरे
स्यमित्याद्यष्टा
धि द्धि
दिब्धिर्जा
त्म क्षा
न्त्र
नि
वि
चि
चि
स्ख
न्दे
र्ण
र्ण
र्ण
त्या
त्या
न्म
र्त्त
ष्का
ष्य
त्त
त्त
न्ति
त्मा
न्तिः
न्तिः
न्तिः
त्का
व्य
नि
न्ति
द्धि
मि
न्द
न्द
च्य
र्जा
श्व
शि
नि
ष्य
है
र्प
ष्य
ष्य
द्ध
 ६० ईशोप षत्

क , क च ब्रह्म लीय । स वेदा संमतमेत

िण
मो म मुखेन ।

पेण ब्रह्म प मानं क्षयोपचयलक्ष स मेव चराचरं जगत्पदा

णा णं थर्
मा दनीयं त वभा त ते

ईशा वा दं स यत् च जग जगत् ।

तेन न भु था मा गृधः क नः ॥ १ ॥

ई वा | ई ईिश शासिय जग सृिष्टिस्थितनाश

ईश्वरेणशा
े शा तता
। स च ईश्वरश्चै न्यस्व त्राकतृत्व तः । कताएर् िह द्र
र् स्वभावा
“ पुरु । स
त्यथःर्
स्प्र ता घाता रसरूपःता म बो त् क ना ष ष्टा
ष्टाऽक्ष तेः । तेता
परे आ संप्रितष्ठ ” र् षः
इ न ; ईश्वरे जगत् वा म् ;
रे ते ण
आच्छादनीय । जगत्पदा लौिकक जगद्रू प सत्य परमाथर्
म् िचद्रू पत्वमवधा
ते थानां
थ दृष्टौिचन्त्यशित्वे
र् िर् म । अनन्ता िप मायाश
क्तसं ब्रह्म दृष्टौ
जगदू पेत्यथःिर् ववतय
षां र् । सा च पन्नस्य
श , शिक्तशिक्तमतोरभेणो िक्तदरेव
द ब्रह्माभे हेतुत्वे
ण
िचद्रू िप ।ितसै सत्त्वरजस्तमोगुण िक्त ः त्वाद्
ाित्म जगदुपादानभू मूलप्रक नृ । सा च
णीिक्तरात्मनिवश्चद्रू कािनय जडरूपेणािवभव
श ता
र् जीवा कमफलभोगसं िर् तः पादना ।
पत्वं
व त जग न िम्य ित
कं िचज्जडम । " स खनां दं ब्र थम्
"र् " आ वेदं स म्
िस्त वेर् ह्म
“ पुरु एवे िव क त ब्र परामृत " , " ब्रह्मैवेदममृ पुरस्ता ब्र पश्चा
ब्र ष दिक्ष
दं णतश्चो
श्वं मर् । अध
पो ह्म म्च प्रसृ ब्रह्मैतं िव विद्र ” इत्या
ह्म द्िद
ह्म
वाक्येत्तरेण। कमफलप
र् िरश्चो
पा ध्व
शुद्धर्ं िच तं वेद,ं स श्वं
नः जगद् ष्ठम्
ब्रह्म आश्रुितदय ,
भ्यः केपश्यन्तीत्य
न वेर् णा
ब्रह्मस्वरूपे त्ता
। जगत्या ; ग पिरणामाथत्वा र् पिरणामव पृ
ण िदलोके
व्या थः
यर् िकं जग म् पिरणा ते।ः तेनत् तस्मा सवर् त्सुजग ब्रह्मभा िथ
षु
त त् त्
न त्य च य त् त् ि,मतथा फलाका त् गे न शो अना तो
धारणा ि वव नेन
भुञ्जी । क क्तं त्था ज पर वा धनं का व मा गृधः मा का
थाः स्य

स्तु ति
स्यस्तुन्तसिद्धान्त
ब्याख्यास्या
चिद्रू
निन्त्रार्थ
र्वस्यस्वि
ल्पान्ते
त्मै
त्म ङ्क्षात्या
वि र्ज त्सर्वे
किं
वि
त्य
श्रो
वि
श्रु
ज्ञा
त्य
स्या
ति
द्भा
त्वा
रि
न्ता
ञ्जी
र्व
ल्पा
ल्वि
ज्ञा
द्धा
च्छा
क्ते
स्य
स्य
र्वं
त्म
म्य
क्ते
स्य
यि
नि
च्छा
ङ्क्षी
दृ
स्य
त्यां
श्य
नि
न्तं
नि
मि
मि
न्ते
स्तु
त्मा
वि
स्वि
ति
न्ति
व्य
मि
त्यु
च्य
 स न कृतभा म् ६१

िरत्य । िस्विद िनपा िनश्चयाथबो र् । य स काम्यव िचद्रू पे

िवर् भा , त ित त काम्यत्वमे
थः तो धकः वेर् स्तु
िवनश्यती भावा दा: । भगवता म् ण
ित दा स्य व ित थर्
“ प्रजहा
ित
यदा कामान् स न् पा मनोगतान् ।
आ वा ना तु त थर् दो ते ॥ " इ ॥ १ ॥
ष्टः

कु वेह क जी षेत् शतं समाः ।

एवं ना थेतोऽ नक ते न ॥ २ ॥

कुविर् न्न । यो नरः एवंप्रकारे स ब्रह्मे ज्ञानसंप सन् मेन

ित ण वर् ित न्नः
फलािभसंिधरािह कमाणी र् िन्द्रयव्यापा कुवर् इ पृ श स ;
त्ये
शतसं न ख्यका संवत्सरा
रािणदीघार् पिरिम कालम न् िजजी
ह िवषे जीिवतु
तंिमच्छे
माःिद
न् ब
सं । न् ; न , युयुःष्मच्छब्दव्यवहारे
तं िप नरमा त् उपलिक्षित । ना था ;
ना प्रका : | इ एवं णिवधिनष्का कमणोऽ र् त्र , ये तः
प्रकारे क न िलप्य
न्यः
क मर् रन िलप्स्य त, कममफ र् न िस्त । अ न ण नो मजीवन्मु र् ते ाव
क्त
णा से लं स्था
सूिच । यावद्देहधार िवद्य ताव कोऽ ज्ञा िनिष्क्र जीवे , इिन्द्रया
ताभवादारब्धक
सं णं मवशा
र् ।तेतथाचोन्न भगवता
िप जुर् नीप्र यो त् िद
च्च क्तं नं
न िह किश्च क्षणम जातु ितष्ठत्यक ितमकर् ृ ।
“
त् िप
कायर् ह्यव क स प्रकृितत्जैगुर् ॥" इ ॥ "

ते शः मर् वःर् णैः

ननु ब्रह्मात्मिवज्जीवन्मु : कृ वशा हध नुरोधेन लोकिशक्षा वा
क्त थीर्
कमार् कुवन्न
र् सवर् ब्रह्मै पश्यतीत्युक्तमािदमन्त्रेणेशावास्यिमत्या | काठ ।

ऽिण म् ;िप त्र व िदना के

पुरमेकादश रमज व चेतसः ।

अनुष्ठा न शोच िवमुक्त मु ते | "
य श्च |
इ । स िवमु आ नी य शतवषाण्य
र् जी षेत् तथा न
क्त िप
कमर् ते । सनू यो गौरवा : ब तरक नु नेना जीवन्मुक्त न
णा स्य
कमब र् इ दशिर् य व्यवहृ । ज्ञानकमणो
र् िवर् रोधोऽ सका िनष्का कमर् ,
न्ध ित तुं तः ज्ञानां म म प

त्वयि
प्र न्य
र्वन्ने
त्मन्ये
रेतिप्रत्य प्युक्त
हुत्रात्मज्ञानि
तिर्थ र्मात्म
द्देद्वाष्ठार्मा स्या
पि क्र
स्थि
जि
त्व
लि
नि
प्रा
वि
जि
लि
प्यु
दि
थि
त्या
र्वा
ष्का
रे
प्स्य
प्य
र्म
त्म
यि
र्मा
न्य
न्धः
च्य
प्य
क्त
पि
ति
व्यां
ज्ञा
प्र
वि
सि
णि
न्द
ज्ञ
वि
स्त
च्य
स्ति
ष्य
 ईशोप षत्
६२
न ना या पारमा बो । ना या पारो न तत्

क यद्वध्ना जी संसारद्रु य भगव वासुदेव क्षात्रधमपालन

र् ।
मर् ित " न वं
मां कमे था तोन मे स्य
क फले म्
हा ।

आ व न क ब धनंजय ।
“सवभूर् तात्मभूता कुवन्न
र् न ते ॥ "
िप
त्मा ।
इ वा

“ ते दय सवसंर् श |
य चा कमार् त याः
न् दृ पराव | "
िण ष्टे रे |
' य स प्रमुच्य का येऽ हृ िश्र ।
अदा मवेर् ऽमृ
न्तेतो भवमा ब्रस्य समिद ते ताः
| "
थ ह्म |पुरु यो म् ।
यदा प पश्य रुक्मव क रमीशं
श्यः ते णर् षं सा मुपै ॥"
तदा न् पुण्यपा धूय िनरञ्ज पर
पे नः मं
इत्यािदश्रुितवाक्येभ्य ॥ २ ॥
श्च
सम्यगात्मज्ञानलक्ष जीवन्मुक्तावस्थामु , न भा ना चैत
न्य
क्त्वा माह
स गा णां नाभावल णां मूढाव

असु नाम ते लोका अ न तमसावृताः ।

ता ग ये के चा हनो जनाः ॥३ ।

असु । सु नः , न सुरा असुराः स गा न हीनाः |

रा
' देवासु ह वै य संये ” इत्यािदच्छान्दोग्योपिनषद्व उपाख्या
66

“ रा
असु पाप्म िवत्रिव " इत्यु िणर् ततेषामात्मज्योितिवरिह मूढनेाहंकाररू
पापराःभावं ना
तमः प धुःच श क्त्वा। काठकतंे ऽ ; पं

““ अअस्ती
ित
ब्रुवतोऽन्य
त्र
वोपल
क तदुपलभ्य ॥ "
थंभावेतेन चोभयोः ।
अस्तीत्येवोपलब्ध त भाव : सीद ॥"
स्य

ज्ञानि
विद्वा
म्य
स्मृति
क्षी र्येति
त्यादि
स्पृ
प्र स्ति
ति
स्य
लिम्पन्तिन्तेतित्मज्ञा
र्माणि
र्म मिन्द्रि
क्येभ्यःविदिव्या
पि
ज्ञा
नि
लि
भि
हृ
ब्र
वि
मि
प्रे
ज्ञा
नि
स्मि
त्त्व
र्त्यो
ह्म
र्मा
म्य
स्ती
र्ता
र्दि
त्या
द्ध
ति
त्म
म्य
नि
नि
प्य
न्धे
द्य
त्य
स्व
श्नु
त्म
ध्न
णि
स्व
ति
व्यः
स्ते
ग्र
स्था
त्ये
र्या
त्र
न्तं
नि
न्थि
नि
न्ति
ति
रू
रे
त्म
भि
मि
ति
ज्ञा
न्द्रि
श्छि
त्वं
च्छ
द्य
ब्ध
दि
न्ते
व्य
न्ति
व्या
स्त
क्ष
त्त्व
त्रे
 स न कृतभा म् ६३
इत्य स्वरूपतटस्थोभयलक्ष ब्रह्मणोऽ मनुपल नािस्त : सूिच ।
त्र
गीताशा णस्य
ऽ ; िस्तत्व ब्धा क तः

" वृ च वृ च जना न रासुराः ।

न शौचं ना चाचारो न स तेषु ते ॥
त्यं
असत्यमप्रित ते जगदा रनी रम् ।
ष्ठं
अपर रसंभूतं म त् काम तुकम् |
|
एतां दृिष्टमवष्ट न नोऽ बु यः ।
भ्य
भव क णः क्षया जगतोऽ ताः ॥”
य
इत्या । असुरा स्वभावाप लो असु ना लो असु इ
िद
ना धानयोणां । यन्ना नामश का कः या
ऽन । र् ते म
लोका का
लो यर् ित
ज र पा कमफला
र् । अ न र तेना शू न
िन
मोहस्वरूपे , तमसावृ भवन्ती शे : । ' तां ; इ नरदे त्य ,
णअ ग ;ता प्राप्नुव ित। के तेष? ये स्ते के चा हनो मंज हं ; आ
क्त्वा नं
घ्नन्तीत्यात्म बुद्धिन्त र् त्वाद्देहाित जरामरणर बोधस्व नाःआ नास्ती
े मूढ
भावय
हनो िरनःक्तो। धा न
िकहतो
फला भव रूप। यिच्चत्मा न्मयब्रह्मणस्तट
ित
स्थ
सगुणभावस्योपास क तपस्यािदिव िचत्तेनेश्वरापणबु
र् श्रद्ध संपािद
तद िचर् रािदमागेर् जी मब्रह्मलो
नरूपं र् धौतनय । यद्धया पुनरावृित्त िवद्य या। ये त्वतंिवशु
िणच र् खमेवं पर कपुं रुषा ितमन्यमा तः तदनथ
स्वगसु र् िर् मष्टापूतातेिर् दकमाचर द्धसकामे
बुत्ताःया वते तत् कमं धूथेर्
मा मा णनाःतान् नयिन्त चन्द्रलो य पुनरावृ नवतीह
षां मर् कं तः
संसा । ये पुनदेर्हात्मिचन्त ऐिहकप मूढास्ते न का त् पारलौिकक
रेिवद्य अिचका र् रािदमा धूमािदरामा वा, षांपरंतु तेऽिवच्छे दे गपुित पुनराव
ते
शीला गेर्जायस्व
ण िम्रयस्वेितगेर्कीटपतङ
ण ् गमशकािदक्षुद्रभू नभव । ए नःजायस्व
तन र्
.
िनभूतानां तालोिन असु अ न तमसा पू नेनावृताः िन्त
। षां िप्रय
का
“त श्र ये सुपवसन्त्य शा िवद्वां भैक्ष चर ।
सूपः द्धे ण ते रण्ये
रजाः या न्ता य मृसो
तः स च रु र् यन्तः या
पुय ॥ ""

षो

र्यद्वारे
त्म
भि
विशिष्टत्मा
प्र त्रा
कि
त्रिवि
हि
वि
प्र र्म
पिन्ति
न्ति
न्य
है
प्राप्यन्ते
द्वा स्प स्त्रेनिन्मान्त
च्छन्ति
न्त्युप्र
क्यन्ते
त्तिं नि
ब्दो पि
र्मा रू णि
र्थ
त्तिं
नि
वि
वि
दृ
प्रे
स्व
ष्टा
ष्टा
ष्टि
र्णा
द्ध
व्य
त्य
त्या
न्धे
म्ना
न्ये
द्य
न्धे
ति
चि
दु
र्या
दि
ज्ञा
त्मा
त्मा
वि
भि
न्तो
हु
त्ति
न्द
त्मा
हि
हि
र्गे
र्भ
श्व
ल्प
त्म
ग्याः
ष्य
द्ध
ज्यो
तिः
 ईशोप षत्
६४
“इ पू म माना विर ना यो वेदय मूढाः ।
नाक पृ ते सुकृष्ठं
तेऽनुभू मं लो हीनतरं वा श ॥"
स्य ष्ठे कं
“ अथैतयोः पथो कतरे च न तानीमा सकृदाव भूता
ण
भव , जाय िम्रयस्वेत्येतत्तृती स्थान " ।
िन्त स्व न सांयंपरायः भा म्बा मा मो न मूढम् ।
लं
अ लो ना प इ मानी पु पुनवशमाप र् मे ॥ "
यं ।को िस्त र ित नः द्यते
इत्यािदश्रुित
भ्यः शुक्लकृ गती हो जगतः शाश्व मते ।
ष्णे
एक या नावृते म याव तेते पुनः ॥ "
या
“ आसुरी यो माप मूढा ज ज ।
माम व कौ य ततो या धमां ग म् ॥ ”

इ ॥३ ॥

पूणज्ञा
र् िन जीवन्मुक्त पूणाज्ञा
र् िन जायस्वित्रयस्वोपलिक्षतमन्ध
सभा च दशिर् य भावं
नो , िचद्रू िप नो तािम
ब्रह्म स्वरूपतटस्थावस्थयो िनर् गुण
र् सगुण
दवंशय
र् -- त्वा णो णः भावद्वयं
ित -
अने कं मनसो जवीयो
ज
नैन वा आ वन् पू म त् ।
स तागत ते
त पो मात दधा ॥ ४ ॥

अनेज । अनेज "एजू कम्प " अकम्पमा िनश्चलमवस्था

व तं त्
णमेकम तीयं स दा स भूने
ते क पम्नं | शु न्तर पे णे
ब्रह्म न कोऽ भेदः संभव , गतः जातीयो जातीयो वा । यदा तु
िण िप
तिस्म गुणसंब : प्रकटीभव तदानन्तािचन्त्यशिक्तसं 9 परमे खगतभे
न्
उपजाय पन्ने जवी इ । मन
न्धतटस्थलक्षित, तदुच्य मन म उपलदािक्षता
श्वरे
न्ते णाः ते सो य ित सो न न्तः

क्षुद्राण्य
प्रतिन्त्य
निर्गु
स्व
वि न्तेप्राप्यै
ष्टा
न्य र्न र्तदिति
ति
निन्ना र्तीनि
द्धचिन्मात्रस्वरू
न्मनि
नि
प्र
वि
प्र
वि
ति
वि
नि
त्या
ति
र्व
र्व
न्य
र्गु
स्मि
र्व
त्त
त्य
ष्ठ
वि
र्जि
प्नु
द्य
दे
न्ति
नि
च्छ्रे
न्ते
दि
रि
ति
ति
नि
न्तं
हे
ष्वे
र्ष
स्मृ
न्न
श्वा
त्ति
ति
त्वे
रू
द्वि
भ्य
न्य
श्च
स्ये
र्त
 स न कृतभा म् ६५

करणाज्जववत्त सा शयेन चञ्च प व नशीलं च । मन एव जग दा षु चञ्चलत

रं लं कृ सृमं भ
मु िविभन्नवृित्तरूपधारणा । ब्र तु माया पं
ह्म
मुत्पा त् तत्क्षोभम र रप व नशीलं जगत् सृज । " सोऽकामयत ब स्यां
द्य यं
जायेये ” , आ वा इदमेक एवा आसीत् । ना त् िकञ्च षत् । स
ईक्ष लोकान् नु सृ
त्मा
इ " ;
“ न
त जा ित
“ एतस्माज्जाय
ते
णो मनः स या च ।

खं वायु रापः पृ वी िवश्व धािर | "

स्य णी |
इत्यािदबहुतरश्रुितवा ब्रह्म सृिष्टक स्रष्टव्यरू चोपिद । सृिष्टकतृर्
स्रष्टव्यरूप
क्येषु ब्र मनसोऽणः तृजववत्त
र् ं
त्व पत्वं ष्टे ित्त गृत्वात्
। म यद्यद्वृ ह्णा ब्रह्मा
त्वाचित्तरूपेणा ह्म िसृ
तत्तद्वृ पज मनरम् संस्कारानु नो रूपंकमफलभोगसं
र् ित पमे ाद ।
त्मानं
नैनद ; ब्र , वाःित; द्योतनाद्दे
सः सारे णयािधष्ठातृदना
इिन्द्र ेवगथम् र् आमुव । ते
रज मोमा ह्म त् । वा ऽ म् ,णा स वे वे नन् च त षां
“
वे " इ । काठकेऽ ; परा खा व्यतृण स्वयंभूस्तस्मा परा पश्य
"
ित " इ
नान्तरात्म िप । पूवम
र् षिर् ञ्च
; मनिन इिन्द्रत्या चत्व्यापारे प्रागे
ङ् गच्छ
ित
न्तद मा नं सृििष्ट
तका त्योजयत् ।सउ णां च काठ ; भ्यः व त्
येर् क्तं के
“ य ए सुप्ते जाग का का पुरु माणः ।
ष षु मं मं षो
तदे शु तद् ब्र तदेवामृतमुच्य ।
क्रं
तिस्मँ ल्लो ह्मताः ते
व स त ना कश्च ॥ "
काः वेर् न
इ । य – य ब्रह्मै म इिन्द्रया स्वस्वव्यापा प्रेरय ¹9
ततस्तते
िपूतवम
र् षर् गद्वा प्रेरक
तो व याव न ित्
ण । तलवकारश्रु
रेषु ; ित भ्यः
त् तं“ कस्य तौ
े ने तं पत प्रेिष मनः केन प्रा प्रथ यु ।
तं णः मः
केने तां वाच मां वद च श्रो क उ वो युक्तः न ॥
श्रोत्र मनसो मनो यद् वाचो ह त्रंवाचं स प्राण िक्त
णः चक्षुषश्च
उ ।”
स्य स्य क्षुः
इत्यािदवाक्या ब्रह्म सवसंर् वेदना मूलस्वरूप प्रितपादय । श्रुत्यन्तरेऽ ,
66 िनए द्र णः
स्म नां
ता ता रसियत्वं म बो िन्त क िवज्ञानािप पुरु ।
ष ष्टा ष्टा
ता तार् त्मा षः

थि ति
प्रस्यास्ति
देश्रुत्यन्तरे
हुत्ता
क्षुः
न्ति
षि
त्प
ग्रर्ज्योति
मि ति र्थेप्युक्त
स्वी
सि
नि
प्रा
मि
नि
नि
श्रि
प्रा
प्रै
श्रो
त्रा
श्रो
हि
प्रा
द्यं
रि
हु
न्ता
ति
त्ति
त्या
र्वे
र्मि
त्ये
द्धा
न्य
त्रं
ति
क्रि
दु
र्थ
र्मु
स्त
न्त
न्द्रि
ति
र्ति
क्षा
हु
ति
रू
र्त
त्या
न्द
त्मा
क्षो
रि
णि
त्म
त्त्वा
लि
नि
र्त
न्या
ष्य
 ईशोप षत्

स परेऽक्ष आत्म संप्रित " इ । ब्रह्म सगु णभे न िवरुद्धधिमर्

प्रस्फरेु टिय पुिननरा – तष्ठते
िद ।त ;ित ब्र , धावणः ; िक्रणयाव ,
अ न;
त्वं मनइ
तु ं
यादी ह ;
, अत्ये अििततिर गच्छ तः
द् ह्म । एतः सगुणभावमु िनगुर्णभावमुच्य
न् त् अचलत् ित च्ययं अ का ित वं क्त्वा
त म् । अद्वय तेिश्चन्मात्रस्वरूपत्वा
ब्रह्मण
न वस्त्वन्तरस्वरूपप्रा संभव । प तु त स्य श त् त् सृ मायारूपे
िप्तः रं ष्टौ णा
िवभार् : स्या । सा ब्रह्मम िचद्रू िप मा अनािदकमसं र् स्कारा सरवरजस्त
वगुणभावे त् स्वात्म िप्रयीय । त
णी सा िचया न्म न्सत्य गुणम | गुमो णा
न ि न ते तः यी ि प यी श्च
िक्तरे िद्वतीयत्तत्त्वाभा । पूणिर् चन्म ब्रह्मैतिस्त्रगुणाित्मकामा जग सृ ,
¹9

वत न् वात् यं
जीवभा प्रपद्य जगल्लीला िसद्धयारूपे
।"ण र् ज , य दं त् च ,ष्टा
इदं सवमसृ तत्
वं ते ये त
सृ , तदेवानुप्रा , " •अस इदम आसी , त वै सदजाय , 66

ष्टा िवशत् ु " इत्यािदद्वाश्रुितवाग्र । तत्िस्म ; ब्रह्म

तदात्मानस्वयमक तो , अ त; कमार्
रुत
ध ध पा , मात क्ये; भ्य
मातः अ री श्वय न ग ती िण माता पः िणवायुः
ित या
णः दधा धारय । या कः णः क पय

ते परमाथतस्तद्रू
र् प ॥४ ॥
षां त्वात्
ब्रह्म णसगुणभे न ध व िवस्पष्टय पू म पुनरु --
णो ित क्त्वा
त ज त ज त के ।
त
तद र स त स र बा तः ॥ ५ ॥

तदेजती । त ; ब्र , एज ; चल सिक्र भव , गुणसंबन्धा माया

रूपे ।ितत्
त न एज त् ; िनह्म
िष्क्र ितितष्ठ गुितणसम्बन्धाभावा
यं ित पूणत्
िर् चत्स्वरूपे । त :
ण
र् स्वरूपेयंणिे न्द्रयैमन
: िनगुण िर् त वात् अप्राप्यत्वा । ण य वाचो िनवत
त्र् ,
¹9
तो“
अप्रा मन सास " इ श्रु । त उ अिन्त ; तदे ब्र समी सगुन्तेणभावे त्
जग य सात् । ह तद् िअ
प्य त रतेः द् के
या पेणा व पह्म पे मान न सवर्
स्य
जगत्पदाथर् । ' आत्मा जन्तोिनर् िह गुहाया ",
" तं दुदर् गूढमनुप्र
स्य स्य
गुहा तं गह्वरे पुराणम् ”,तो “एको वशी म् स भूता रा शर् ", “िवयष्टं आ
र् : " ष्ठं
सवान्त इत्यािदश्रुित । “ ईश्व स भूतानां शेऽ न स्मा
ितष्ठ "
र रः ित
भ्यः

किंरिदृश्य
चिन्म
क्रि
प्रान्तरि
दि
स्वाश्र
स्था
ब्रह्मणि
र्माणिभ्यन्तरे
त्मत्मरूस्य स्य
रिश्वा
क्षे
णि
ति
नि
ति
नि
ब्र
चि
प्रा
नि
वि
हृ
द्दे
स्या
च्छ
र्व
ह्म
र्मा
स्मि
र्व
न्ने
वि
र्व
ष्क्रि
र्गु
दे
द्व
रु
न्या
ष्ट
र्व
र्गु
च्छ
र्व
ह्य
न्म
हि
द्ध
ति
ति
न्त
न्ति
स्य
न्द्रि
दु
रि
न्त्रा
ति
चि
त्त्व
ति
प्या
नि
र्म
द्दूरे
र्जु
श्वा
ति
रि
ति
ति
रू
र्म
त्वा
र्थ
न्त्य
न्त
दे
स्य
त्त्वं
णि
दे
क्ति
त्मा
त्वा
 स न कृतभा म् ६७

इ स्मृते । त उ ए सवस्या र् जगत्पदा बाह्य भोग्यरू ।मुण्ड

िततावश्च ब्रह्म द्िवरुद्धधवमवर् स्यद य ;थस्य
र् तो पेण क
णो त्त्वं त
" बृचह म पं सूक्ष्मा तत् सू तरं भा ।
रात् सु त हा के च च्च
पश्यित्वदै तं गुहायाम् ॥ "
व
इ ॥ ॥
५
सवस्या
र् जगतोऽ धतो ब्रह्म िस्थितमु जीवन्मुक्तानामा
स्य द नं व्याच णः क्त्वा त्म
युक्ता , दां स
नां ष्टे
य स ता वानुप ।

स भूतेषु चा नं ततो न जुगु ते ॥६ ॥

यिस्त्व । य ; ब्रह्मिव , सवार् ¹9

भूता ; मायापिरणा
जगद्वस्तूित आ ;स्तुआत्मस्वरूपे
त् य िण
"
ब्र म िनिचत्स्वरूपेमा णिात्मनाव
न ित ,
ि न
तदे मायारूपे सवभू ण द् ह्म
र् तानी अनुपश्य उपलभ । सवभूि य ष्ठते
र् ते च आ नम् ;
व
भूते भूण य आ ित िचद्रू , ित एव ममा ते षु
घटपटा काशवत् | य
था
घटपटाते भे प्रत्यु
त्मा आकाशभे
पः द ो न त् , तथा भूतभे आ भे दो न त् । य
त
एतदुपल स त तस्मा दशनाद र् दशर् हे न िवजुगुप्स न िनन्द ,
भते प प्रेमास्पदत्वा
आत्म तः द् । सवभू
र् द्वैततेष्वद्वै तात्मोपलव्ध्यभावा
न तोः तेजीवा िनन्दाप्रवृ
ते
नः रं त्सवर् सुखानवा देवतोः ।
जयते , सदा नां ित्त
त्र
" ए व स भूता रा ए रू ब धा यः करो ।
तमा शी येऽनुप
को धीराकं षांपं सु शाश्व नेितत षाम् | "
खं तं |
“आन ब्रह्म न् , न भे कुत ने ॥"
णो
इ ;
“ यथाकाश तो वायुः स गो महान् ।
त स भूता मत्स्थानीत्युपधार ॥ "
" था
स भूत मा नं स भूयता चा ।
ईक्ष योगयुक्ता स समद नः ॥ "
ते त्मा

त्मत्मस्थं
ब्रह्मवि
स्या
नित्यं
ति स्ते
देश्यन्ति
त्यादिश्रुतिभ्यः
र्वत्रात्म
र्वत्र
र्व
त्मनि स्थ
निस्थि
र्श त्मा
श्रु
वि
नि
वि
स्या
वि
बि
दू
र्श
द्दि
दि
हु
त्या
क्ष्म
र्व
र्वा
र्व
स्तु
हि
द्वा
र्वा
र्व
रे
दू
त्म
त्मा
रे
त्र
न्या
त्मा
श्च
व्य
ति
त्मा
णि
नि
ति
र्श
ति
न्दं
पि
न्ति
णि
नि
न्द
दि
दि
न्त
न्त
चि
ति
प्स
प्ति
त्म
ष्वा
र्बा
न्त्य
दे
त्मा
हे
न्ये
रू
ष्य
श्य
ति
 ईशोप षत्
६८
“ शा मनसं नं यो नं सुखमु मम् ।
उपै शा रजसं भूतमक षम् ॥ " "

इत्यािदस्मृितवाक्येभ्य ॥ ६ ॥
श्च
पूवमन्त्रा
र् थमनु
र् व द्वै तदिशर् शोकमोहाप िवस्पष्ट -
दत्य नः गमं ियतुम्
य न् स भूता वानतः
।

त को मोहः कः शोक एक मनुप तः ॥७ ॥

यिस्मिन्न । यिस्म आत्म सवार् भूता आ ए अद्वै

तत्त्वमे िअभू
त अनुभू न्। िवजानिन आत्मतत्त्वज्ञ
िण िन
एकत्व त्मा
अद्वै तमनुवपश्यतात्म
भिव
व
पुरुष , त्त तःत न् आतः , को स्य
मोहः कः शोक म् इ संतः
ब । अना तुःिव
त्सु
संभवतः , िनत
स्य न्धः
ब मनुप व राग षा ज शोकमोहौ त व तेषु
ल का षु । “ नाना चन , "
नेह " मृत्योः स मृ ग य

इ नाने पश्य " इ काठकश्रु बहुत्वदिशर् मूढानामे शोकमोहाधीन

पुनः वपुनः सं
ह ितसारावृ ित तेतौ । अ तदनां न व
तदभावात् संसत्वात्
ारच मु ;
" यथोद शु शुद्धमािस ता गेव भव ।
कं क्तं
एवं मु जानत आ भव गौतम ॥ "

आत्मै सं श ना नं य एवं वेद य एवं वेद । " " स यो ह वै

तत्
“व
पर ब्र वेद ब्रह्मै भव " इ ।
मं ह्म 1

व
आत्म चे जानीयादय पूरु ।
“ नं षः सं त् ॥ "
न् क कामाय शरीरमनु
तं स्य
“ अ दुशदर्र् गूढमनुप्रिव गुहािह गहरे पुराण ।
ष्टं गमेन
योगा तंवं म ष्ठंधीरो म्
हषशो
र् जहा ॥"
को
इ ॥ ७ ॥

जग आत्मरूप तज्ज्ञान च महत्त्वमु तस्यैषास्म शरीरजी

श्वररू तसगुणत्वं, कूटस्थरूपे
स्य िनगुणर् च क्त्वा
दशय र् नः वे
पैः त्वं ण त्वं ित

द्वैब्रह्म
देचित्तेष्व
च्छति
त्युं
त्त्वा
द्वैन्त
ध्यात्म
ति
वित्मर्शि
त्वात्मवित्सु
निर्म त्यादिभ्यश्च क्राद्वि
त्यादिश्रुतिभ्यः
त्र र्जि मिल्म
स्तुधिच्यन्ते
किं
प्र
ह्ये
कि
हु
स्मि
द्वि
र्वि
वि
द्धे
दृ
त्र
र्वा
गि
स्मि
त्म
त्मा
त्व
ति
ति
मि
द्वे
ति
ति
स्ति
न्त
नि
त्व
णि
त्त
नि
च्छ
त्या
दि
त्ति
न्या
त्म
ज्व
श्य
रु
न्य
च्य
रे
त्स्वे
त्मा
स्मी
श्य
त्मै
ति
 स न म् ६ ९

स प मकायम ण
मला रं शु मपाप म् ।
किवमनी
र् प भूः यंभू थात तो
षी ऽ न दधात् शा ती समा ॥ ८ ॥

स इ ।सआ सगु स , पयगा र् पिरवेिष्टत समन्तादा

त्मा
ित पेण जीवरूपे
तवान् शरीर णः न्ं प गात्
च ।क ? च्छािल र तं
त् शु वान्शुभं रजस्तमोमा
ण न्य
धुितमन्त । अकाय ; अशरीर अग्रण अज्वर । अस्नािवर ; स्त्रा :
म् रा य न् म् न म् तम रं म् रार तंम् िसरोपलम् वा तं
िक्षतिक्र साधनर
या
िनिष्क्रयिम । शुद्ध ; पिवत्र ।| अपापिव ; धमाध
र् मािर् दसंस्कारव ।
त्यथःर् 66 म्मू पुरुम् स बा द्धम् रो ह्य ि।जर् तम्
षः जः
अप्रा ह्यम शु रात् पर प | "
णो नाः तः रः |
इ श्रु । एता ब्रह्म स्वरूपलक्ष िनष्कलभावसूच । यदु मा
त तेतः ावात्मनश्च
िक्चश्रु िन णः कािन यमलक्षणमक्तं
िनणर् ,णा“िनअदृश्यमव्यवहा ण्डू
िचन्त्यम
मे क ात्मप्रत्ययसा
तुथपादर् ये
प्रपञ्चोप शा यममा
र् वम तं चतु व्यपदे
म श्य
" इ । णः
रं शमं
स शुद्धिचद्रू आ सगुणेनात्म जाग्रत्स्वप्नसुषिु प्तलक्ष शरीरैराच्छाद्य ।
एवमा प तोऽ त्मा स नाआ अशरीरणैएिस्त्रशरीरा
िभः तृ ऽ गुण तेसंब भाव तोः
व
शरीरधमग्रहणासं र् । तदु छान्दोग्यश्रु ; “ मघ मयै वा इ शरीरमा
मृ त्य
भवात् ु तदस्यामृ त स्याशरीरस्यात्मनोऽ
क्तं तौ िध वैवन्सशरी िप्रयादिप्रयाचं , न
ना सशरीरष्ठानमात्तो
वै स िप्रयािप्रययोरपहितरस्त्यश वा स रः न भ्यांया ये स्पृश : '
तः व न्तं त
इ । आत्म िनरीरं गुणर् कूटस्थरूपेणाशरी , सगुण रूपे सशरीर िमत्य ।
त्व भव थः,र् तत
ित ण नो नः स्वभू
सगु तगुणिक्रयावशाच्छु द्धिचद्रू जीव
रत्वं स्वल्पािधण
कं सगुणस्यैतज्जीवशरीरभा श्च
जीव शरीर पत्वं चोपजाये । िनगुर् : कूट आ
त्वं
मा ते व त
तेत्वं । एकमे णते ना दस्थ त्मा वाभ्या
चने सवोर्पिनष मतम् । त ब्र
दां च्च ह्म
िचद्रू प । ततिश्चद्रू प स जग । सृ सा त् प्रितदे पूणापू र् णभावाभ्या
र्
म्
भव
र् मेर् व सा कूटवेर् त्
। पूणभावे ष्टौन जी
, अपू भावे , शरीहं च ।कमापूिव सा भवत्यपू ?
स्था वः थं णार्
ित न रं णार्

ह्य
दिव्यो
चि
विद्यन्ते
सि स्मि
निर्गु
विद्य
किंत्त्वं
र्य
ति र्तःच्छादि
क्रंन्य स्यात्म
ह्याभ्यन्त
त्मा
र्ण स्य
स्त्रावि
हि
स्ति
ति पि
स्व
व्य
दि
ह्य
शि
प्रि
प्र
हि
न्य
च्छ
र्था
भ्रो
क्ष
च्छा
रि
र्या
त्या
न्तं
द्ध
ति
र्थ
श्व
न्ते
न्नं
प्रि
रू
धि
द्वै
द्य
भ्यः
वि
क्र
हि
न्धा
ष्ठा
र्या
न्मा
भ्यः
त्वे
वि
ष्य
हे
द्ध
पि
थ्य
व्र
 ईशोप षत्

अिचन्त्यशक्तेस्त अना सृ श त् । िकं त व ? वा ?

स्या
िचदे सा श ; शिक्तशिक्त मेद । क िचद्रू िप सृिष्टशिक्त
ः , मतोर त्वात् च ऐतरेयोपश्चै
उ णी
िक्त । थं िनत ष न्यं; य
-
वइस्वीकरो ?िक्त
उक्तमे ब्रह्मणोऽिचन्त्यश
“
ित
तद्ब्रद मनश्चैवत । संज्ञ
त्वात्
ानमाज्ञा िवज्ञा प्रज्ञा क्तं
मे दृििष्ट
द धृितमिर् तमनी
र् जूदे
यं : सं त्क तुनं
रसुः का वनं इ नं। स धावैतषाा न नामधेय
िता ः
ब्रह्मै इ मोए शजाप
भव ।ल्पःए ते स वा इमा च प महाभूता
ष ष ज्योष पी तानीमा वेर् च क्षु िमश्राणी |ञ्च
पृ वी वायुराकाश आ बीजानीतरा
पो ती द्र व िण
चा जा च जा जा च दजा चो चा गावः पु रु ह नो
श्वा षा
य चेदं प्रािणजङ्ग च पत च य वरम् । स तत् ने ने
मं श्च वेर्
प्रितिष्ठ प्रज्ञाने लो प्र प्रित प्रज्ञा ब्र " इ । प्रपञ्च यद्वयावहा -
कजड
तं तज्जीवा कः भोगेज्ञा ष्ठा
त्रो पक संनं रा ह्म
व ि।त संस्क
स्यारवशाज्जी
िर भो
त्वं नां वा ग
, पुनस्तिदच्छापूरणा भोग्यप्रपञ्चस्यािव : स्या । जीवानामपूणिर् च
वत्वा ते यभोगे , प्रप जडत्वभोग्यत्व
भाव
र् च|त त् संस्क
द्भाा ए जीवा
देपूण
विर् चद्भावत्व
षां च्छाकारणा ञ्चे। तेदशनं
र् गुणा । का गुणप तःणामाः
रा व नाम
। ब्रह्म गुणमयी
स्यिष्टशिक्तमायै
सृ र् कमरूपे
र् क ज सं र पेण च यपू णो वमा
व ण ।
जीवा भावमवा

“ छ र य क्रत ता भूतं भ य वेदा वद ।

य यी सृज वो मेतत् तिस्मं श्चा च्च
मायया सं ॥"
मायां तु कृ ते नं तुन्योम रम् ।
"
त वयवभूतै व्या स दं जगत् ॥ ""
प्तं
इ ।ए ब्रह्म सृिष्टली । सोऽकामय । ब स्यां जायेये ।
षा णः ला त “
स तपोऽतप्य । स तपस्त । इ सवमसृ र् ज | यिद िकं | तत् सृ |
तदेवतानुप्रािवश " इ स्वाश्रु कामदं तकमसं र् स्कारा दंतप च ज्ञाना सृिष्टष्टा
िरत्यु
पद्ये । त त् सृििष्ट
त् तशक्ते
तेमाया
ः र् तः मूलप्रक
त्ृ सगुणब्रह्मसो वाच धं प पम ;
त या तेः णो
कामरू , न पं च । काम पेण सा गुणा का ; न पेण यी ।
पं
गुणा का सा स्थूलसूक्ष्मकारणशरीरा कार , यी सा शरीरा तानां
णां णं

प्रज्ञा
प्र
द्विवि
रू
त्रि
च्छक्तिश्विदे
स्मा
हुस्मान्मा
र्वाण्ये
त्रि
न्ति
रूस्ति
चिद्भिन्ना
ज्ञा
चिन्म
स्या
ज्ञाः
न्दा रू धिष्ठि
स्य
त्मि
सिति
नि निस्त्रि
स्तु रि
त्किं
तिं
स्मृ
प्र
क्र
दे
स्वे
प्र
स्था
प्र
मि
स्व
व्र
वि
प्र
वि
स्ति
न्द्र
ति
त्या
थि
हे
ज्ञा
ज्ञा
व्यं
नि
र्व
र्म
श्व
द्या
त्ये
ण्ड
द्भि
की
च्छ
ति
रु
न्ति
श्व
मि
नि
नि
च्छा
रु
दि
दि
न्मा
दि
ज्जा
द्धः
त्रं
नि
न्य
ति
न्ति
नि
नि
श्रु
नि
रू
नि
यि
नि
ष्टि
रे
र्ण
ति
नि
स्का
चि
भ्यः
नि
र्म
क्ति
द्भा
प्नो
रू
स्का
त्वा
ति
च्छा
द्भ
द्य
ति
 स न कृतभा म्

स संवेदनानां तुः । ित्रगुणा न । प्रल ते ब्रह्मस्वरूपे ितष्ठ ।

श्च ये ण िन्त
आनीदवात ५ स्वध तदेक त न प िकं नास " , " सदे सोम्ये
“ या म्
,

रः च व द
म आसीदेकमेवािद्वतीय " इत्यािदश्रुित | प्रलयान्तेऽ ते ईश्वरात्म साम्या
प्र म् िचद्रू पेणावित , यस्मा
भ्यः सगुणब्र ईश्वर
िप सवज्ञत्व
र् िननायन्तृत्वािदव । ते
स्था “
यां ष्ठन्तेग
ध्यानयोगानु अपश्य त्देवात्मश णिै नर् गूढधा माः
ह्मण स्वगुस्य "र् इ श्रु । ते योिग
तावा कां न्कां श िक्तसृं िष्टश म्स्वगु भूतस िरज त तेमोगु
ः णैः नःगूढाम्
िक्त िक्त णैः
गुप्तस्वरू अपश्यिन्नत्य । सा च भगवतीश : सृष्टयथमं
र् श साम्याव
पां थःर् िक्त तः स्था
मेकरस पिरत्य षम गुण पेणा व स्वीययािचन्त्यश | ततो जगत्
त्वं ज्य क्त्या अ षमगुणसंब दी र पेण
य न् सा पुनः िवषमगुणसंबन्धाज्जीवरूपे भुन ,
ण िक्त
सवमेर् तच्छा । न कदािचद्गण ु ािश्चिद्भन्नािस्त , चैतन्य सवव्यापक र् ।
िस्त
ततस्ते ष्ठििन्त
िचिद्भन्नत्वमप्र त , प्रलया िचदू िप स्यब्रह्म आ त्वात्
िवभार् पु
षां । “उ तमेन्ते
मल तिस्मपन्नम्
न्नवसाना तत् पर णो तु ब्र त ण यं वात्
सुप्रितष्ठाक्ष नः
च "
ये च्च मं ह्म रं
इ श्रु । त्र भो भो प्रेरिय या ; अ िनगुर् ब्र । सगुणस्या
त तेः न यंजीवभावे
िशरीरभावे ग्यं नक्ताचा तेिदत तृ मुवत् क्षरंय णं मु ह्मते त्मनः
–क ।

क : ; क्रान्त सवद्र र् ; अने कारणशरीरािध सूिचत | मनी ; मन

िईव ता दशीर्
य ; ष्टा
अनेन िलनङ्गशरीरा
ष्ठातृिधत्व ं सूिचत |म्प भू : ; षी
ष्ठा स
प समन्ता
सवेर्षामुप वा भवती तृत्व
प ं भू ; अनेन स्थू
म् लशरीरािधष्ठातृत्वम सूत् तम् ।
िर िप
स्वय ; स्वयमे भवती िनष्कार | ईश्वररू जगद्रू पे वा स स्वय
भव णः याथात पेतःण यथाभ णतुम
म्भूः , अ व श म ितत् । स ईश्व मेव
त यथात ,
रो था था
याथातथाभावो याथात तदनुसृ याथात तः यथो तभावेन अ न् कामान्

परलोका नु तक सं रान् दधात् भ तवान् ; शा ती

समा संव , संवत्स इत्युपलक्षण , य कालायेत्य । अनेन काल

र म् थःर् स्य
िनत्यत्वमु । “संव रो वै प्रजाप | तस्याय दिक्ष चोत्त च । त ये ह
चैक्तम्तिदष्टापू कृतिमत्युपा ।ते
ितः चान्द्रमसमे
ने लोकम णं िभजय
रं । त एद् पुनरा
व तेर् त ते सतेऋषयः जाकामाव दिक्ष न्तेप । ए ह वै रव णः
णं ष
िपतृया । अथोत्तरे तप ब्रह्मचयेर् या या नम म
णः ण सा ण

त्स
यिर्दक्षि
नित्या
रि
स्मि
वि चिति
नित्याभ्यः
चिन्त्य
विरिति
श्व त्य
थ्यं
थ्य
भ्यः
क्ति न्धा
त्त्वा श्व रू
स्मिं
चि
हे
दे
ब्र
स्व
वि
नि
नि
नि
वि
व्य
स्था
प्र
प्र
श्र
वि
शि
र्त्त
स्मा
स्मा
ह्मा
ति
द्गी
रि
रि
द्ध
त्या
र्व
चि
द्य
र्था
द्भि
च्छा
ति
न्ते
त्स
त्मि
पि
न्तृ
न्ता
ज्य
त्मि
भ्यः
द्धा
स्त्र
दे
न्नाः
त्रि
द्य
वि
रे
त्व
त्मा
थ्य
न्द
भ्यः
न्ते
न्यं
यि
त्त्व
र्था
च्य
र्ह
रू
त्व
ष्ठि
ति
न्वि
स्त
ष्य
क्त्वा
ष्या
वि
दि
र्म
र्भ
त्य
स्का
ति
भि
 शाप षत्

जय " इ प ष षु संव रमासाहोरा पे प्रजाप जनानां

कमार् व य तौ
॥ ८ ॥
िण
िक कारा ता कमार् ? कु कु च ता व य ?इ
िवशेषे िण न त्र ित
वक्ष्य
ण ित
अ तमः श येऽ मुपासते ।

ततो भूय इब ते तमो य उ यरताः ॥

९ ॥

अ त इ म षु । धं पारलौिक क ; पुनराव न
म कं मर्
िवधाय अमृत िवधाय च । य ब्रह्मिवदद्वै तद ' सवार् भूतान्यात्मन्ये
,

कं
पश्य , सत्ववभू
र् कं चात्मान ' स्तु
' यिशीर्स्म सवार् भूितणान्यात्मै
वानु " न त
ित तेषु िवम्द्य प्रयोजनाभावा
कं िच करणी न् िण वाभू
परलोकस्पृ हाभात् स इहै मुस्य
त्
भव ।कयंमार् कुतेवन्न
र् नत् त कमब र् वात् तीयम ।
इत्यु व क्तो
िण िप स्य न्ध क्तं
यदा स मु का येऽ ताः ।
अ म वेर् ऽमृतो भवत्यमा ब्रस्य सम ते ॥"
थ पश्य रुक्मव ह्म कतारमी
त्र र् पुरु यो म् ।
“यदा प
श्यः तेपुण्यपाणर् भूय शंिनरञ्ज षंपर सा मुपै
तदा न् ", ॥
पे नः मंदां व
आ ड आ र यावानेष ।

पयाप्तकाम
र् कृता न इहै स लीय कामाः ॥ "
स्य व वेर्
“ ली ब्रह्म तत्प योिनमु
ना िण ितरे रा स्यादात्मतृ
क्ताःप्त
" इ ।"
" यस्त्वात्मर मानवः |
व
व च संश्च
|
आ तुष्टस्त का न ते ।
नैव त कृतेना स्य येर्
नाकृतेनेह कश्च ।
स्य न
न चा सेवभूतेषु किश्चदथव्यपाश्र
र् ॥"
“ यः
इत्यािदस्मृितभ्य । न तु िनत्यशुद्धबुद्धमुक्तब्रह्म सवेर्षामिधका |
श्च ब्रह्मिनष्ठाज्ञा कमिर् न ज्ञाने
ज्ञािननामे |। याव िचत्तशुिद्धस्तारः ज्ञानिस |
वयाव िननां
वासनाक्षयस्ताव ष्ठा
शु न्न
| याव वन्नम क स िद्धः वासना
व
न्न न्न न्न

प्रत्यादिश्रुतिभ्यः
व्य
द्विवि
हि न्धं
नि
स्य
स्थी
णि न्ते नि त्रस्वरू
त्यादिप्रश्नो
त्स र्त द्वाक्ये
दे
व्य
प्र
वि
द्वि
प्र
श्रि
हृ
ब्र
वि
वि
ब्र
क्रि
प्र
वि
चि
नि
रि
ह्म
दि
त्या
र्त्यो
ह्म
वि
र्मा
ष्का
द्य
वि
त्त
द्वा
म्य
त्म
त्म
त्म
न्धं
ष्ठः
ति
वि
च्य
श्नु
द्या
न्ते
स्थी
वि
त्म
भ्या
दि
नि
क्री
न्ये
र्थी
न्ते
नि
द्धिः
तिः
द्या
न्त्रे
स्तु
न्ते
न्ति
ति
न्त्रे
न्ते
स्ता
न्न
 स न कृतभा म्

क्ष ।अ ए मुिक्तकािम िवदु सवर् िनष्कामकमार् ए कतर् , ये

यः सोत मूढव
ाः वासज सुखषां
नाम ा ला था
ण भ्यास
त क व िव्यः
फला भसंिघत्स
धाया धायां व या
। न तेषां वासना यो न संसार वृ ।

“यत्अयांिकवद्या
िमर्
बहु वतमा
धान वेदनाय
र् व कृता इत्यािभमन्य बा
यं थातेर् नातुरिाःन्त क्षीणलोकाश्चयव
।
लाः ॥
रागात्
णो म माना विर ना न्ते
इष्टापू यो वेदय मूढाः ।
तर् ष्ठं
नाक पृ ते सुकृतेऽनुभू मं लो हीनतरं वा श ॥" "
स्य ष्ठे कं
इत्यािदश्रुित ।
भ्यः
' आवृतं
66 नमेतेन नो वै णा |
काम पेण कौ य णानलेन च ॥ "

“ त्रैिव मां सोम पूतपा यज्ञैिर स्वगर् प्राथय र् ।

द्या पाः सुरन्द्र
ते पुण्यमासा े पा ष्टा
लोकमश्न ितन्ं िद न्ते वभोगान् ॥
ते द्य
तं भु स्विगलो
न्तर् शालं क्षी पु मिवत्यलो
र् श ।
क्त्वा कं णे ण्ये कं
ए यीध मनु प गतागतं कामकामा लभ ॥”
वं
इ । ये पुन सो गु शा त स्वगसु
र् स्व
खं ल्पं
मन्यमा ब्रह्म आनन्दस्वरूप , संसारदुःखस्यात्यिन्तको
ना क सूपा ण त वतानां
स त्वं ब्रह्मरूप भा च्छेवदणाश्रमो
र् िचतकमाणीश्वरा
र् पणबु
र् द्ध
त्वं या
समाचर ; ते ब्रह्मलो मृता भव । अत एव धा िह मो भा नः ;
कं
नः िनष्कामकिमर् ण । न आ पमवग जीवन्मुक्तावस्था
,
श्च यां
प्रितिष्ठ स सुख खे स कृत्वाश्मरत आ वाव । ते
ताः
अस्माल्लोका प्रे हा पे ब्रह्म य लीय
मे । मक ण आ
त् त्य िण
ब्रह्मस्वरूपमनवग सवसुर् खा दुःखशेषत्वमनुभू दृष्टानु िवकिवष िवतृ
,

त्या िप रा मा
पापरवै नां
, योगमवल य मेन कमर् क्रममु
श्र यप नमारोह
ष्णा ।
णा क्तेः
त ते सत्य िचत्तशुिद्धव परवैरा सुखदुःख समद रू ब्रह्मा
ल न लोक
मवा े कशात् मु ।ग्यं मयं वासु वेशन
उ च भगवता न र् पं द्वै त
क्तं
-
त्वविद्वां
स्वर्ग
श्रौ
प्र
वि
ज्ञा
नित्य र्विस्मार्त
चित्ताः
द्विवि
ज्ञानि
रुक्ष
त्मस्वरू
त्मनि
दुष्पूरे
निष्कान्तेन्ति
रूद्वां
नि न्यर्माणित्यभि षि स्ते
स्त्रोद्भासि
न्ति
क्ष
जिम्ब्य
रि त्तिः
र्मि
त्वे
वि
दि
प्र
वि
वि
दे
त्र
वि
मि
वि
प्रा
वि
वि
रू
वि
त्या
र्त
न्था
न्य
च्य
त्या
र्व
न्तः
ल्पा
न्य
चि
दे
ज्ञा
च्छ
प्या
व्या
त्म
न्ते
न्ति
न्ते
दुः
दे
न्ति
न्ते
च्छ्रे
व्य
न्ते
दि
न्त्य
न्ये
न्तः
र्म
न्ते
र्म
श्चि
नि
न्द
न्ते
स्मृ
न्ति
वि
ष्ठ
ति
ग्य
प्र
द्रू
सि
ति
न्ति
भ्य
न्ना
ष्ठ
श्च
ष्य
प्य
श्रि
दे
न्ते
त्य
 ईशोप षत्
७४

र् ेयों क कारणमुच्य ।
“ आरुरुक्षोमुन
मर्
गं
योगा ढ तस्यै शमःते कारणमु ते ॥
व
शुक्लकृ गती हो जगतः शाश्व मते ।
एक या नावृते म याव तेते पुनः ॥
ष्णे

नैयाते सृती पा जानन् योगी मु कश्च ।

थर् नन |
त त् सवेर् काले योगयु भवा
षु षु क्तो |
वे षु यज्ञे तपःसु चै दानेषु यत् पुण्यफ म् ।
षु व लं
अ तत् स दं योगी प स्थानमुपै चायम् ॥ ”
रं ित
इ ।
“त ये ह्युपवसन्त्यर शा सो भै च चर ।
पः
सू ण ते ण्येरजाः या य मृतं स पुरु प या ॥"
ब्रह्म स ते स संप्रा संच । षो
णा ह वेर् प्ते
पर कृता नः श प पदम् ॥
रं
इत्यािदश्रुितस्मृितभ्य । ते िवद्वं इष्टापू विर मन्यमा , अपेक्ष न , अद्व
श्च
ब्रह्मज्ञाना । ननु कथमे िनसष्कामक तेर् िमर् कष्ठंमप्रयोजन
र् नाः ? कमफलसं
या
र् न्यािस यक
षां
त् स एव यु , न क । यत्
सं णां म्
मेन संपा मानेऽ नां किमर् फल नात्मर्
फलमे य क्तः ब्रह्मलोकवासलक्ष
मर् । अ णः
प्रयोजनमिवशुद्धिचत्तत्वाद्ब्रह्मोप
व
भावात् । याव णम्मा याव लव वानां नै न संभव ।

ना क य हा य , मनसश्चाञ्चल्या परमा संभवाद्

त्
िवषयसंसगार् । एता शं मनः क क व , त त् मृषा क य हः ।
च्च
भगवता क ग यते ;मर्
क या संय य आ मनसा
66
रन् ।
इ या न् मूढा चारः स उ ते ।
यतं कु क त्वं क यो ह्यकमर् ॥ ”
रु मर् मर् णः
मा ते सङ्गोऽस्त्वकमर् " इ षु । फल क का णां क गे
“ मा िण भृशं वधर् एव ; क य तःपारमु मनसः -
त

प्रष्कर्म्यं
प्रवि
निष्का
क्रि
वि
मिथ्या
नि न्द्रि
त्रा
र्यद्वारे
भ्येति
स्ति
र्मत्या
स्यान्ते
स्ते
स्मा दृच्चित्त
न्ति
द्य
त्मा
रूनि
न्ति
त्मा
र्मेन्द्रि र्था
पिस्य
ब्रह्मख्यातिस्ता
सिद्धपिन्न
त्यादि ति निन्दा
पि
निग्र
लिन्यं
न्नैष्कर्म्यं
ज्जी
प्र
वि
श्र
वि
प्र
प्र
ब्ध्य
स्थि
ज्या
स्म
चि
स्व
त्या
च्य
व्य
ह्य
दि
क्ष
ति
दे
र्व
न्या
रि
र्मे
र्मा
र्म
र्मे
द्धे
दि
द्वां
त्य
त्त
च्छ
न्ता
न्तः
च्छ
मि
म्य
ति
न्द्रि
त्या
न्द्रि
त्य
ष्ट
र्जु
ष्य
ज्ञा
त्वा
धि
दि
ति
त्म
र्यो
न्द
ति
लि
त्मा
त्ये
नि
रे
च्य
व्या
त्ति
णि
न्यं
रि
न्य
क्त
र्त
स्य
 स न कृतभा म्

िवषयिचन्तना । ननु ब्रह्मस्वरूिवचा ते मनिस्तष्ठ | तत् नािवशुद्धिचत्ते

त् चारासंभवात् । यदा पतु शुरे
त षां तु र , तदैन स नी स
व
जीवन्मु चा ण जीव । अप षां म नस नां क वा कारः ।
क्तो
“ दूतेरमे
िवपरी िवषू अिव या च िवद्ये ज्ञा " इ श्रु । अ िवद्याशब्दे
ते
ब्रह्मोपल िची
ब्धरुच्य द्या ित
; न देवताज्ञानमात्र ता ित तेिवः द्य त्र
देवताज्ञानस्या न यसंभ ।
समुच्च
ते
त क मेने राम्णबु या वता यानेन संपा तं वात्
शोधय । ये
श्च मर् षां
भाग्यव नेहै तच्छु िद्धभव
र् , ते ज्ञानभूिमकामारु लोकाती ब्रह्मप प्रिवश ।
येश तु न वतद्भव
ित , ते ब्रह्मलो ह्य
प्रा त काले िवतंधौतिचत्तमादंिलन्यािन्त
ज्ञा प्र
षां
ष्ठीय । अित तम आत्मज्योतीर
कं प्यिह ित्रपतृय
ना धूमद्ा मा श , येने s ितम
न्ते
नमा नप प तं सका वता नंनव तं केव क उपासते आचर ।
मं लं मर्
“अथ य इ ग्रा इष्टापू दत्तिमत्युपास धू िभसंभव धूमाद्वा रात्रेर
पक्षमपरप मे यान्
म षड्तेर् दिक्षणैते मासांस्ता नैमम सं
िन्तव मिभप्राप्भव
ित पर
। मासे
न्
िपतृलोक ” इत्याििदतश्रु । ततस्तस्मा तम
क्षाद् ते त्सर ि न्त
भू इ अिधकमे ते त भ्यः
म् श शेतेः । य उ ; येत् तु यांसो वता य ने वपञ्चाविग्भिवद्या मः
वतासु
षः प तु क न: । तृयानप क यां नां ग किमर्
बु या रताः
रं णां
ग पे मूढतरा भवती ॥
९ ॥

अ वा धया वा र या ।
इ शु म धीराणां ये न चच ॥ १० ॥
पृथ तयो यो दं पृथक्फल समुिच्चतयोर तयोः परमन्त्रोिल्लिख
त्वं िप तं
पृथक्फलत्वमाचायैर्रु । अन्यदे पृथगेवा वद या , अन्यदाहु िवध |
क्तम् म शुश्रु व श्रुवतव : धीरा
इ हुः ण्डता , आचारयार् ये या
पिन्त आचा
नोऽ
ित तं तत्
म यं न्तषयं णां
चच नाम् तव णां१० ॥
॥ यार्
धयो कखानु नेन महत्फलमुपजाय ।त लजनने तयोः पृथक्त्वे
ते न
साफ म ?त म्

चा -च य भ स ।
अ या मृ ती य तम
यामृ ह ते ॥ १ ॥
१
विदुक्त
स्फु
लि
ज्ञा क्कृ
ब्रह्मज्योतिः
देविद्या
पि
विद्यावि
त्फ
तिः
न्धं
र्मण्ये
र्मत्यागि
रेद्धचित्ते
तिज्ञा थिर्वि
त्त्वा
धि
त्मज्ञा रे द्याविद्य
ष्ठा रि
रि न्थि
किं
वि
नि
दे
वि
प्र
दे
प्र
ब्र
दे
वि
वि
वि
व्या
वि
वि
द्वि
त्य
ह्म
वि
वि
त्या
स्त
ति
र्म
ष्का
द्या
त्युं
द्य
न्य
वि
त्त
श्रु
द्य
र्त्वा
ख्या
स्म
द्यां
वि
त्या
दि
दि
ति
रे
वि
ल्य
ज्ञा
ज्ञा
द्ध
त्य
क्षा
न्ति
द्वे
क्षि
न्ति
न्ती
द्वि
द्य
भ्यं
दे
न्द
द्यां
गि
द्या
र्थः
ति
रे
र्गे
ति
श्व
स्ति
वि
न्तः
र्जि
हु
वि
र्प
क्षि
ष्य
श्नु
रे
द्ध
न्य
हु
वि
द्य
 ईशोप षत्

। च वता नं चा च क च य भयं
वेद अचर सह एकत्रै िवद्योद्भािसतामिवद्यामाचरतीत्य मर् । वता न
व
सहकृ क सुखलाभे थः
र्
व तं सिन्नष्का भव । तथास स म
तं मर् मं
क अ या कमर् मृ ती मृत्यिु मत्युपलक्ष , ज मृ च म
मीर् णा णं
कमर् िचत्तशुिद्धमवा भोगेच्छारािहत्या भोगक्षेत्रस्थूलशरीरसंबन्धािद्वमु स
णा । प्य या वता नेद्न तज्ज्ञानोत्कषेर् क्तः नेन च अमृतम् अपुनरावृ लिन्नणं
त्य
थःर् ण
ब्रह्मलो मो च अ ते प्राप्नो । त इ क ये चेमेऽर
कं
“ द्य त्थं
इत्युपास क्षं
त तेऽ षम संभव ित षोऽहरह आपू माणप मापू माणप द्
प ते
यान् षडद मासांस्ता । मासे : संवत्स संवत्सरादािदत्यमािदत्यान्चन्द्र
रं
च मसो तं न्त षोऽमानवःभ्य स एनां ब्र मसं
गमयत्ये वयानः प " •

ह्म ष
इ श्रु ॥ ११ ॥
ित तेः
उक्तम पुनः कायकारणोपासनव्यपदे
र् शेनोप
थै िदशित
अ तमः श येऽसंभू मुपासते ।
ततो भूय इव ते तमो य उ संभू पूरताः ॥ १२ ॥

अ तम इ । सगुणब्र जग कार , संभिू त । संभव का

यर्
पेणा न्धंवती संभू , ह्म
य का तःजगत् णंतदसंभू वा र्
रकारणम् ।ितउपासना ले
च्च येर्
का मा वता बो , यथा यु दयः । अ तमः िपतृलो
कं
प्रिवश , ये असंभू कायदेर् व अग्न्यादीनुपा तत्तद्रू पे तेषामीश्वर
िन्त
मनवग ितर् | ततो
फलकामनया ता भूय इ सते
तमः श ,ण
य उ संभस्वरूप
ू जगत्कार
सगुणब्रह्म , ईश्व रताः । वता त्रने सत्य न हीनानां क णे का णां
िण
ते षां रे िप
कमत्यागाद्बोरताम
र् िसकलोकप्रा ॥ १२ ॥
िप्तः
अ वा संभवाव दा रसंभवात् ।
इ शु म धीराणां ये न चच ॥ १३ ॥

संभवा संभू : सगुणब्रह्मोपासनािद । असंभवाद् असंभू कायदेर् -

त्
तानामग्न्यादीनामु तेासनािदत्यत्यथःर् । अ त् पू वत् ॥ १३ ॥ तेः
प व
थःर्

निष्का
विद्य
देश्रद्धा
र्वन्य
श्नु
न्धं
द्धव्या
न्मर्याभि
ज्ञा
ण्ये
ति
त्युस्थ
ग्निर्वात्तिनिन्यो
क्षतिक्रम्य
क्ररित्या
वि
वि
दे
वि
स्व
ब्र
वि
वि
दे
प्र
रू
प्र
ब्र
ति
त्पु
न्था
त्युं
ह्म
ह्म
वि
स्त
न्द्र
ति
स्त
ल्पा
र्मा
द्या
दुः
द्यु
वि
वि
वि
द्या
द्यां
र्खा
र्ग
न्धं
न्य
र्चि
श्रु
ति
तिः
ज्ञा
ज्ञा
रु
त्यां
र्य
धि
द्यां
वि
द्य
ति
त्या
न्त्य
ज्ञा
मि
न्ते
नि
दु
ड्डे
न्ति
द्वि
त्य
वि
दे
ति
द्ये
ति
वि
ति
र्चि
न्ति
र्भ
भि
ति
रि
न्य
हुः
क्ष
च्छा
ति
क्षि
वि
र्य
रे
र्जि
द्दु
क्षा
 स न कृतभा म्

संभू व नाशं च य दोभय

सह ।
ना न मृ ती सं भू मृ त म ते ॥ १ ॥
४
संभू सगुण | िवना िवना या यः स िवना कायवगोर् र् ऽ
दयः काितर् वताःब्रह्म
तान् । शंनाश एव
शं यो ितन ध धशः णोरभेदग्न्या
ात् । अ त्
पू वत् ॥ १४ ॥

िवद्यािवद्य संभूत्यसंभू समुच्चयकािरणाममृतत्वमु , के मागेर्

तदमृत योः
भव त्योवार्
? मृ कालीन ना लेनिल्लतत्
ख्य द य चतु न ण

र येन पा ण स तं मुखम् ।
त पूष पावृणु स ध य ये ॥ १५ ॥

र येन पा णे । र येन र ती पं त येन येन

पा ण आ दकेन म लेन स ब्रह्म : ; “ त ह वा ब्रह्म माम स म् "
ण स्य णो
इ श्रु | अिपिहत ; आच्छािद मुख ; मुखोपल स्वरूप । “अथ य
एषोऽन्तरा
ित तेः िद म् िहरण्म पुतंरु दृश्य म् िक्षितंहरण्य म्आप्रणखा स ए
िहरण्यश्मश्रु
त्ये
सुव : " इ श्रुयः । ज्यो षो ितमतेर् मण्डले
केश नािदत्यपु ब्रह्म त् स्वरूपमावर् व
िणदर्त लोकदृित तेिष्ट ः बिहये
ष्कनृ त । रुषस्यआ ि द बोत्यादे णः इ च्छा
श्रु ।त
“ : "
म् िमत्यत्व
मु ब्रह्मस्व थःं र् पूष कमफल र् िव जीवात्यो पोष श ! य जीित स्थूतेल ः शरीरेत्
खं रूपं
तदन रं वः पू न्तान् धानेनक तान्नांमा न्क पय दा। वाः भ्यः
षा
“वयमु त्वा पथस्प र न वाजसातये । ये पूष यु | "
ते थं
66
प वाजसातये नु मृधो ज । साध मु नो| यः ॥ "
थो
उ म , तदा " रथी ऋत नो भ " , " िव माया अव स्वधा
व श्वा वो
भ ते पूष राितर " इत्यािदश्रुित । अपावृ ; अनाच्छािद
द्रा
कु । िन्नहमार्
सत्यध स
स्तु ध भ्यः
य सोऽहं सत्य णु त सत्यध
तं मािर् श्र
रु त्यं मोर् स्य स्मै
मझम् । य म म् ? दृष्ट ; सत्यस्वरूपस्यािदत्यपुरुषधमार् प्रत्यक्षत्वा ।ताय
अनेन म ण
ये स्य य
सत्यधमाणामा
र् िदत्यपुरुषप्रािप्तरु | आ चे ब्रह्मलो ग । " आ
क्ता कं

वि
वि
हि
ज्यो
ज्योतिर्म
धि
कि
प्र
हि न्म
र्व
ण्ड
न्त्रे
र्म
त्यस्य
न्य
त्रेदित्यं
च्छा
न्न
ण्म
ण्यं
त्क्रा
त्यु श्यति
दित्या
र्श न्ता
र्थर्मिर्मन्त्रैः
र्भि
स्य
ण्म त्यादि
रून्ति
ज्महि
ति ग्र प्रार्थ च्छ
वि
दृ
स्व
दे
प्रा
चि
वि
वि
हि
ष्ट
च्छ
त्या
त्य
हि
स्वं
स्त
त्य
त्य
त्युं
स्व
र्गा
र्य
ति
त्रे
सि
र्खा
न्ना
न्त
हि
दे
त्या
न्ति
र्ति
ति
स्या
त्वं
द्वे
न्द
र्मो
र्मा
चि
पि
हि
ष्य
श्नु
 ईशोप षत्
७८

गच्छत्येत ख लोक िवदु प्रपदन ” इ श्रु । प्रश्नोपिनषद्यप्यु , स

द्वैतेज सू ल्लु
संप द्वारं । यथा
षां पादोदर
म् चा ित तेः ते क्तं
ए ह वै स पा ना
“
येर् न्नः वं
स साम यते ब्रह्मलो स एत जीवधनात् परात्प पु शयं
पुरुषमीक्ष " इ कं रं
॥ १५ ॥
ते
कमफलदातृ
र् तथा जग य ध व माह
-
पू व
ष्णो त्वं
: बनेक यम सू प्राजाप ह र न् समूह तेजो
य पं क णतमं तत्य प योऽसावसौ पु षः
सोऽहम ॥ १६ ॥

पूष ना । पूषन् जग पोष ! हे एक ।ए ऋष गच्छती

क का गमनकारी । न कोऽ तःतीयोऽक य साहचयेर्क सितजीवानांत्ये मा न्
स्य ण
िवद । य एकिषर् नामा र् । “ िक्रयात्र श्रोित्र ब्रह्मिन स्व जुह एक
ध्यात्
य " द्वा तदिजर् तब्रह्मलो
इ िभःतेः । स एवा न्तः व पेण याहोतारं ष्ठाः यं तप्रापयिषर् ।
कं ित
यम ! यमय जीवानां क फलानी यमः । सू ! आ सू वताया
इ नुसा ण पू जीवान् स्वस्वलो पय , अतः स गौरवात् सू एव । य
षा कं यर्
जग ता सू पूष वता पेण जीवान् क नुसा ण ने पय , अतः
यःर्
स सू ए । “ या पूषन्ना अ समु िहरण्मयीरन्त चर ।ता 1 िभयार्
यर् सूवयर् कामे
स्तेन "वी इ न्तः
तेः ।द्रे रीक्षे
जाप िन्तरप िस
! प्रजापते पुमा
स्य ित त्यं
प्राजाप प्रजापितनन्द । कमफलप्राप
र् प्रजापालना स प्राजाप ।
उ च संिहताश्रु — "िवमु नपात् ”, िवमु त् स्र प्रजाप पुत्यःइत्य ।
त्यः नः णे न
क्तं
समू संहतौ प्रशम , ते चो चः
आिदत्यदेव ज्वालात्म ष्टुः ते।ःय तत्र पूथःर् रू
भा
हक णतमंर य ् ज
परममङगलास्पस्यतत् ते रू कोप , य वःप त्ते त व कष्णः
ु पं ।
दं पं था था
“ शु ते अन्यद्यज ते अन्यिद्वषु अह धौिरवा ” इ श्रु । प्राथक र्
"

देवक्र
ताज्ञा
ं द
तं य - योऽसा
रूपेिव । योऽ स पुरु िसूतयमण्डलमध्यव
नी ; िअसौ र् तेः स्य
नं
त्यपुरु , सोऽहम ,ितअतस्तत्प्रा सौ
प्राथया
र् । षः
य ए त्या
आ िर् द पुरु दृश्य 66

ष षो ते
षः
सोऽहम िस्म
स एवाहम िप्त
" इ तेः िम॥ १६ ॥

प्रा
हे
श्रु र्ण्य
द्वा
र्य
प्म
च्छा
तिर्म सि
र्गार्षे
विनिर्मुच्य
विनिर्मुक्तः
द्वि स्मा
त्सवि र्षेस्ति
भिर्मार्गदे
भिरुन्नी
पितित्य
स्मि
स्त्व
दित्याख्य
भित्यादि रे तिरू
र्यदे
दे
व्यू
रू
श्र
प्रा
हे
स्व
स्था
श्रु
दू
त्यां
रि
श्या
श्या
श्मी
र्श
द्ध
रु
र्षि
र्मा
ल्या
र्वि
श्या
त्ते
त्ते
स्व
ल्या
दि
स्य
दे
न्नि
नि
त्य
रे
त्ये
मि
मि
स्था
न्तः
ति
नि
ति
ति
र्थः
स्मि
ति
मि
न्तृ
रू
कि
रे
स्मि
त्वा
दि
र्म
त्व
 स न कृतभा म्

पू नान रं प्राण हा मणमास जीवानामनुिष्ठ

क रिष्ण यदनुसा ण परलोकग
स्य तं
मर्
वायुरानेलम नृतमये भ शराः ।
ॐ ऋतो र
कृत र
तो र
कृत र ॥१ ॥
७
वायु ।अ मृत्युका वायुः य स्थूलदेहस्थप्राणरू वायुः हा
थ ले मः पो
सन् अ लममृतं मरणरिह वायुभव र् ित्व शे : । सूक्ष्मशरीरस्थप्राणरूपे रं
ितष्ठ , य पुनः तोस्थूलदेहप्राििप्त
त त् । इष शरीरंणैव
च प्राणस्योत्क्रमणा अ
तु नर् दं न्ते मौ
द सत्था भ भूयात् । ओ ब्रह्मप्रती प्रण स प त् स
ग्धं कः वः वर्
संक र उच्चा । तो ! आ नं संबोधय ऋतुम संकल्पम त्वं ,
यः
र् ि त य य
संक ए जीवानां जीवत्वकार त त याः । स्म । िकं त् ? कृत
ल्पा
मनुिष्ठ कव स्म । “ णंख क्रतुम पुरु य ऋतुरिस्मरँ ल्लो भव तथेतः प्रे
अथ
तं मर् र लु यः षो था के त्य
भव " इ श्रु । क्र स्म कृ स्मरे पुनरुिक्तराद ॥१ ॥
ित तेः तो र तं ित राथम्
र् ७
-
पुनः प्राथय
र्
ित
अ नय सुपथा राये अ न् व वयुना न् ।
ग्नेयो
यु राणमेनो भू ते नम उ धेम ॥ १८ ॥

इ शुक्लयजुवेर्दीयेशावास्योपिन समा |
षत् प्ता

अ नये । अ ! यम यावज्जीवमीश्वर जुहा | न

गम , ग्ने
सु प शोभने पु न ग्मे र् हं देज्ञाने
रावतनव वयानमा
न | रा ; वघना कम यर्
था न ि ज र् ते न गेर् ण ये
य अ न् मािमत्य । िवश्वा ; सवार् ।हे दे ! द्योतनात्म ! वयुना ;
प्रा य फल
क मार् मयानु थःर् कमसं
प्तये र् तान िनिम । ििवणद्वा ; िवजान
व ।कयुयो ; िवदू रया
िमण जुत्यराणं
थःर् प्रवश्वकममृ िष्ठतं
न् तत्ववारन् एनः िपाप
सकाशात् ध | स्मत् भू ते
तुम न उ नमस्कारवकम्िवधे हे अ | अ त्वा म्ं भूयोभू प्रणमा , ।

म िक्तब्रह्मलोकममृ
मां वयानपथा चनं तात्म मप्रापयेत्य ग्ने
॥ १८ हं॥ यः िम
कं थःर्

स्म
देहे
क्र ति
स्मरे मितिनि
यिष्ठां
भ्यं
त्मा
प्रा
दे
चि
स्म
स्म
स्म
स्म
दे
स्या
चि
हे
वि
दे
वि
वि
स्मा
न्म
स्मा
क्ति
त्या
त्य
यि
नि
स्मा
स्मा
हु
र्थ
न्त
स्मा
श्वा
ति
ति
द्वा
ति
ल्पा
ति
स्व
रि
यि
दु
दु
त्ते
त्क्र
त्क्रा
न्तं
ष्ठां
ध्य
न्द
ति
रू
रे
त्वा
न्तं
नि
नि
न्त
म्भे
न्तः
ति
स्म
त्वा
र्भ
वि
ज्जु
ष्य
ष्य
न्नं
ति
हु
 ईशोप षत्
८०
भा म्
अ
न मन्त्रे ब्रह्म जगन्मयत्वमु य भा न कोऽ भोगे क
ण णो क्तं िप
कुवीर् । य आ दं ज्ञा स नमेव प न् कमार् करो , न त
त त्वा नक णो ि
रोधोऽ ण त जायत स्य
इ
कमव र् : त् , स जीवन्मु भव ,
न्ध क्तो सं प ू परीता ित
िद्वती म । तृतीयेन मन्त्रेणात्मिव जीवन्मुक्ता नािस्त
य हनो
आ जना दां ये परलोकगनां भावा व पृ मृ कारन रं
कीटमशकािदरूपेणाित ग प्राप्नुव । नािस्तका ग िनिदर् श्यात्म
घोरांणसगुणभाव यं सवक र् ितं चिन्तसंक्षेपेणा चतु
र् माश्रय ितर् नो त व यं
नां म | पञ्चममन्त्रे
त्वं ह ण
स्फूिटत । षष्ठसप्तममन्त्रा जीवन्मुक्तस्यात्मज्ञािननोऽद्वै तदृिष्टिश्चत्तशुिद्ध ।
अष्टममन्त्रे
म् भ्यां
णात्म श्चोक्ते
कूटस्थिचस्वरूपलक्ष जीवेश्वरशरीररू सगुणतट
नः
लक्षणा चोक्ता । णा िन
नवमादार चतुदशाव
र् पैमन्त्रै
िधिभ ः र् रिवशुद्धिचत्तानामल्पज्ञा
स्थ
िमा
न कानांिन धा भ्य
गितरु | ितनना
। तमः श नवम दश
क्ता
म सकामकिमर् क गेऽन का णां क नां च पुनराव नल णा
णां
िपतृयानगितरु | एकादशचतुदशमन्त्रा र् ज्ञानकमसमु
र् च्चयका सगुणब्र
क्ता
पासका िनष्का क भ्यां
िमर् णामपुनरावतनल र् देिरवणां ह्मो
यानगितरु | पञ्चदशादार
नां
ष्टादशाव मिभमृन्त्र
िष र् क्षणा
ै त्य
मृ र् ु प्राथनाच्छले
र् देवक्ता
यानमागािर् धका भ्या
देवताज्ञान
स्वरूपोपलिब्ध
कालीन द ते । न िरणो मात्म
श्च
इ सचरणा यसाधकेन स न न र तं वासने

रोय
ित पिनषद्भा समा म् । ॐ गु ॥
ष्यं

शः
।

ॐ पूणम र् पू दं पूणार् पू मुद ते ।

दः त्र् वाविश ॥
पूणर् पू मादाय पूणमे
स्य
ॐ शा शा ष्यते
॥ह ॐ ॥

रुः
थिव्यां
त्यो
स्या
ज्ञा
प्रवित्मविदि
स्मिन्न
त्रान्धं र्मन्तत्यर्वि दिहैपि
द्वान्तीत्यादिभ्यां
सि
नि
नि
द्वि
श्री
वि
र्शि
द्भा
श्य
न्त्रा
रिः
द्वि
र्ण
र्ण
र्ण
न्त्रा
र्व
त्रा
र्म
र्म
त्या
र्दि
र्गु
वि
स्ति
त्म
द्धा
ति
न्तिः
न्तिः
र्थ
चि
त्रा
र्ण
त्या
त्या
ष्वा
ति
मि
प्त
द्ये
ष्टा
र्थः
भ्यां
वि
त्मा
द्व
नि
न्त
व्य
र्त
न्त्रे
गि
न्दे
च्य
ङ्क्षां
क्ष
धि
ष्य
श्र
द्व
रि
 ABBREVIATION USED IN THE INDEX

ऋक् ० ऋ ता धा ० पा ० धातुपाठ :

ऐ ० ऐत योप षत् ० प षत्

कठ ० कठोप षत् बृह ० बृहदार कोप षत्

कू ० कू पुराणम् भ० गी ० भगव ता
केन केनोप षत् मा प षत्
मा ०

छा ० छा प षत् मु मु कोप षत्

तै ० तै रीयोप षत् श्वे ० ता रोप षत्
त

INDEX OF QUOTATIONS
पुटसं पु सं
ख्या ट ख्या
अ ख ऋतुम पु षः छा ० ३-१४.१ ७९ अप्रा मनाः शु मु ० २.१ २
थ
अथ मलु य
ऽमृतो भव कठ ० २-३-१४ O णो
अभ्ये
िअयं
त
त लोको ना
दं भ ०
गी०८-२८ ७४
पर इ कठ १-२-६
६२ , ७२ ६४ ०

अथ य इमे म इष्टापू छा ० ५-१०-३४ अिवद्या बहु वतमा र् मु ० १- -९ ७

तेर् ७५ यां
असत्यमप्र ितधा ते भ
नाः० गी ० ण्ड
१६-८ २ ३
६३
ष्ठं
अस इदम आसीत् तै ० २.७
अथ य एषोऽ रा छा ० १-६-६ ७७
अयैतयोः पथो कतरे छा ० ५-१०-८ ६४ असुराः पा ना धुः छा ० १-२-२ ६२
नर्
अदृश्यमव्यवहा ण
मा ॰ ७ ६९ अस्ती ब्रुवतोऽन्य क ० २ ३ १२ ""
यम्
अर् योगा गमेनण्डू कठ • १-२०१२ ६८ ित
आ त्र
वोपल ठ ० २-३-१३
,क 2
"

६१ अ वोपल ठ
अनु य न शोच कठो ० २.२.१ }} ""

अपर रसंभूतम् भ ० गी ० १६-८ ६३ आ ड आ र : मु ० ३.१-४ ७२

6

ग्रास्तीत्ये
ध्यात्म
न्दो
स्तीस्ये
न्त दित्ये
धिब्धस्य
ब्धव्यः
प्र
प्र
ह्य
वि
श्वे
ति
ण्ड
श्न
त्स
त्ति
रु
र्त्यो
ण्ड
ण्ड
श्नो
त्ति
त्ति
ण्ड
वि
भ्रः
स्ति
क्सं
प्म
र्म
र्म
न्दो
न्दो
न्दो
न्दो
त्म
त्म
ष्ठा
न्दो
न्दो
ति
द्वा
रे
ति
र्व
ग्र
द्गी
स्प
ण्डू
श्व
की
ण्डू
हि
मि
क्यो
ति
ग्यो
नि
नि
नि
ण्य
नि
नि
नि
नि
नि
नि
नि
 ईशोप षत्
८२
पुटसं पुटसं

आ व च संतु भ ० गी ० ३-१७ ७२ क या संय भ ० गी ० ३-६ ७४

आ वा नाष्टःतु भ ० गी ० २.५५ ६१
काम पेण कौ य भ ० गी ० ३-३९
७३
ष्टः का ते व्यव क
आ व न क भ ० गी ० ४-४१ ६२ ३-५ ६१
शः क
आ वा इदमेक ए ऐन ० १.१ ६५ न् कामाय बृह ० ४-४-१२ ६८
आ ज तं कठ ० १ २ २० ६५ केने तं पत तं केन ० १-१ ६५
आ नं चेिद्वजानीया घृह ० ४ ४ १२ ६८ केने तां वाच मां >> ६५
आ व संत् श ना मा ० १२ ६८ याव या : मु ० ३-२-१०
आस्मैवे सवर् छान्दो०७-२५- ६ खं वायुज्योर्ित : मु ० २-१-
दंआ गम् त२ छा ० ८-६-५ ० यराप चा कमाण्ड र् मु ३० २ २
७८
स्य िण
९ ६२
आ शः छा ० ३-१९ -१ छा य तवः त ० ४.९

१२
;
आन णो न् ते ० २ - ९ -१ ६ तं दुद गूदम क ० १ ६.५ , ६८
आनीदवात धया ऋ ० १०-१२९ -२ ७
७१ तथाशर् स नु भूतठ
ा भ ० गी ०२ ९ .६
आ मुने गम् भ ० गी ० ६-३ ७४ तथ इ छा ० ५-१०-१२ S
आवृतं नमेतन भ ० गी ० ३-३९ ७३ तदा न् पु पापे मु ० ३-१-३ ६२ , ७२
आसु योिनमाप : भ ० गी०८-२६ ६४ त व शु त कठ ० २ १-१ ६५
इरी सवमसृ
र् न्ना तै ० २- त ये स मु ० १
दं ज २ ११
इ या न् िमूत्तढा ६भ ० गी ० ३.६ पः ण्ड
६३ , ७४
इ पू म माना व म् मु ० १.२-१० तमा येऽनुप क ० २ २ १२
ठ०
६४ , ७३ त षु कालेषु भ ० गी ८.२८ ७४
ईक्ष योगयुक्ता भ ० गी ० ६-२९ ६७ त लोकािश्र स कठ ० २-१-१ ६५
ते त्माभूतानाम् भ ० गी ० १८-६१
ईश्व स ६५ त ६ ताः
वा णो नाम छा ० ८-३-४ ७७
रः ७१ त वयवभूतै श्वे ० ४-१०
उ तमेत रमं तु श्वे ० १-७
त त
उपै शा रजसं भ ० गी ० ६-२७ ६८ ते तं भु स्वगलोर् भ ० गी ० ९ -२१ ७३
ते नयोगानुक
गं ता श्वे ० १
ए या नावृ भ० गी ० ८-२६ ६४ , ७४
त ३
ए व स भूता रा क ० २-२-१२ ते पुण्यमासा भ० गी ० ९ -२० ७३
को शी ठ ६५ , ६ द्य मां सोम भ ० गी ० ९ -२०
७
६ िद ह्यमू पाःपुरु : मु ० २ १ २
एजू क ने धा ० पा० २३४
एत यते णः मु ० २-१-३ ४
६५ व्यो
रमेते तःर् परीते षकठ ० ण्ड
१-२-४
एतां मव भ ० गी ० १६ - ९ ६३ रा त हा के मु ० ३-१-७
ए त्र ध मनु पनाः भ ० गी० ९ -२१ वासुरा ह वै य छा ० १ १
२ ६२
वं
ए यी मुने जानथ क ० २-१-१३ न चा सवभू
र् ते भ ० गी ० ३-१८
६८ ७२
वं
एष ठ ० ४.९
६० , ६५ न मां क षु भ ० गी ० ४.१४ ६२

ज्ञास्मात्सर्वे
ह्युग्त्र
त्रैविद्या
क्त्वा
क्रंत्मै
विद्वा
दे ण्य
ण्ड रू न्ति
त्रद्ब्रह्म
दे न्दो
त्तिं
ब्र
वि
ब्र
स्व
वि
दृ
प्रा
स्प्र
हिद्र
प्र
कि
प्रे
क्रि
श्रो
क्षी
श्वे
क्र
वि
श्र
ब्र
ध्या
वि
लि
दू
दू
ष्टि
ष्टा
ष्टा
त्थं
त्र
रि
स्मि
द्गी
ण्ड
ण्ड
ण्ड
ह्मे
ह्म
ह्म
श्न
ज्ञाः
न्द्रि
क्या
त्ति
स्य
स्या
दि
च्छ
र्वा
र्वे
न्य
ण्ड
षि
र्म
र्मा
र्म
स्य
र्मा
द्धे
र्व
वि
र्व
दुः
त्य
न्तो
म्प
र्मे
द्वा
न्त
ष्टा
र्य
स्य
स्मा
त्रि
न्दो
न्दो
न्दो
म्प
त्म
त्म
त्म
त्मा
त्मा
त्मा
दि
दि
रु
ष्ठ
ति
न्ते
मि
र्वि
न्दा
न्दो
ति
त्या
त्सु
णि
षि
षि
म्य
न्द्रि
णि
णि
त्म
नि
ख्या
ख्या
ण्डू
मि
न्दं
रु
त्ये
न्ते
त्यं
त्यो
र्ते
र्नि
न्ये
न्ये
न्ति
च्छ
ज्जा
दे
न्ति
स्य
श्य
क्षो
त्मा
त्या
ष्ट
स्थं
प्र
सि
न्तं
नि
न्तः
र्था
दू
हि
न्त
रे
त्प
भ्य
द्वै
न्ति
णि
त्म
त्म
त्मा
र्यो
स्तु
 अनुक्रमिण ८३
का
पुटसं पुटसं
ख्या
न शौचं ना चाचा : भ ० गी ० १६-७ ६३ यथाकाश तो म् भ ० गी ० ९ .६
न सांपरायः र
भा क ० १ २ ६ ६४ यथोदकं शु शु कठ
२१-१३
०

न क णम भठ
० ० गी यदा प पश्य मु ० ३.१ ३
६१ ६२ , ७२
नाक पृ ते मु ० १.२.१० श्यः मुते
यदा स कठ ० २-३-१४
६४ , ७३ ६३ , ७२
यतं कु क भ ० गी ० ३-८ ७४ यदेतद्धृद मनश्चेत ऐ ० ५-२-
मर्
नेह नाना चन कठ ० २-१-११ ६८ यं
य र त् व त्त भ ० ३गी ० ३-१७ ७२
नैते सती पा जानन् भ ०
गी०८-२८ ७४ य यी सृजते त ० ४० ९
नैव त थ
कृर् तेना भ ० गी ० ३ १८ ७२ या पूष वी अ ऋ ० सं ० ६.५८-३ ७८
पर कृता न : कू ० १-१२-२६९ ७४ योगा ढ त व भ ० गी ० ६-३
० ७४
परा खा तृणत् कठ ० २ १ १ ६५ रथी ऋत नो भव ऋ ० सं ० ६.५५.१
प काम मु ० ३-२-२ ७२ लीना त रा : त ० १-७ ७२
पुरमेकादश रम् कठ ० २-२-१ वयमु पथरूप ऋ ० सं ० ६ ५३ १
पु ष एवेदं मु ० २ १ ते
१० ६० पथो वाजसातये ६-५३.४
जहा यदा कामान् भ ० गी ० २-५५ ६१ माया अव ,,,
"
"
६.५८.१
भव क ण: १६ ९
-

६३ मुचो न पात् ६-५५-१ ७८

"
19 >>

वृ च वृ च भ ० गी ० १६-७ ६३ वे षु य षु तप : सु भ ० गी०८-२८ ७४
शा मनसं नं भ ० गी ० ६.२७ ६८ शु ते अ यजतं ते ऋ ० सं ० ६-५६-१७८
बृह त म पं मु ० ३-१-७ ६७ शुक्रक्लकृ
गती येते भ ० गी ० ८-२६ ६४ , ७४
ष्णे
च्च णा सह ते स कू ० ण्ड
१-१२-२६९ मनसः केन ० १
वेदममृतं मु ० २-२-१२
७४
संव रो वै जाप ० १ - ९ -१०
२
६० ७१
यते दय : मु ० २ २ ९ स तेज सू प्र ० ५-५
६२ ७८
मघव वा छा ० ८-२-१ ६९ सदेिस सोम्बे
येर् दमश्न आ छा ० ६-२-१८१
मा ते सङ्गोऽ क भ ० गी ० २०४७ व
स प डप्र आ सीत् ०न्दो४-९
७४
माम व कौ य भ ० गी ० ८ स यो ह वै त रमं मु ० ३-२ ९
२६ ६४ ६८
मायां तु कृ त् श्वे ० ४-१० स ख दं छा ० ३-१४-१ ६०
त
मृ स मृ म् कठ ० २-१-११ ६८ स भूत मा नं भ ० गी ० ६ ९
य आ स रः बृह ० ३-४ - ९ ६५ स भूता भूता भ ० गी ० ५-
६२
२
य एष आ पु ष : छा ० ४.११-१ स वे
वे न च त त ०७ ३-१९ ६५
य एष सु षु जाग कठ ० २-१-१ ६५ सू ण ते रजाः मु ० १-२-११६३,७४
यतो वाचो व तै ० २ - ९ -१ ६५ सोऽकामय ब स्या तै ० २-६-२६५ , ७
य णो न वेदय मु ० १-२ -९ त म् ित्त ०

ब्रह्म
र्वेर्म
र्व
न्य
ण्ड
र्याप्तस्पान्ते
त्मा त्मस्य त्मा
किं
त्तिं
तिं
त्तिं
प्र
हि
त्वं
नि
व्य
वि
प्र
प्र
प्र
नि
प्र
ह्ये
हृ
भि
ब्र
प्र
वि
नि
प्र
नि
प्र
स्या
श्वे
ब्र
वि
वि
त्वा
श्वे
हि
श्रो
वि
श्रो
प्र
प्र
प्र
ब्र
श्वे
वि
ष्ठे
प्ते
दे
स्य
स्य
रु
रु
ण्ड
ण्ड
ण्ड
ण्ड
ण्ड
ण्ड
ह्म
श्न
श्न
त्क
ज्ञे
द्यं
त्ति
द्दि
त्ति
स्यै
त्प
त्प
रे
र्वे
र्व
हु
त्योः
ण्ड
ण्ड
ह्म
ह्म
ति
द्धं
द्धे
स्स्वा
स्मा
श्चि
रु
र्म
त्यु
र्वा
र्व
र्य
श्वं
श्वा
पि
त्य
ल्वि
द्या
त्मा
न्तः
स्ते
न्ना
त्र
त्रं
न्दो
न्दो
न्दो
दि
त्म
त्स
शि
न्ते
नि
णि
स्य
च्य
सि
द्वा
स्य
व्य
र्त
र्मि
रू
प्रा
ख्या
न्त
स्य
क्ष
र्ति
स्ति
न्त
प्र
न्त्यु
ति
न्म
त्ये
त्क्ष
न्मा
नि
न्ते
रे
र्थो
तिः
स्त्व
न्ते
न्थि
रे
न्ति
ति
श्म
प्यै
स्थ
स्य
र्त्य
स्थि
चि
ग्र
ति
न्त्य
पि
द्वा
र्म
र्मा
त्मा
णि
रे
रू