rO) "CO

THE

^!2

W^ VPANISHADS
(I,

l^cna

&

iJluu&alifl<

FIRST VOLUME.

-^>

SESHACHAKtii,

tJ.A.,

b.L,

M.R

A.S.

^^^^^P

THB

UPANISHADS
AND

SRI

SANKARAS COMMENTARY
TRANSLATED BY
S.

SITARAMA SASTRI.

B.

PUBLISHED BY
V. C.

SESHACHARRI,
lliyh
('(nirt,

B. A., B. L.,

Vakil,

Madron.

FIRST VOLUME.
{He- Print:.

^'\aaii>is
G. A.

KATESAN & CO

PRINTERS

&

PUBLISHERS. ESPLANADE-

oo.

PREFACE.
The
increasino- interest
Pliilo.soj)hy

evinced

by

the
of

thinking

world in the

and Religion

the Hindus

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

The
lation

special feature of this jtublication

is

the

transthe-

of the coniinentary of Sri Sankaracharya,

oreatest exponent of the Advaita system of philosoi)hy.

The work has been undertaken

to bring within

chiefly with a

view

easy

reach

of

the

?]nglish-reading
l'])anishads,
in

})ublic the j)riceless

teachings of the

the light of the interpretation of Sri Sankaracharya.

The
some

spirit of

the text and of the

interjn-etation

has,
in in

throughout been faithfully adhered to and, perhaps,

instances,

even to the detriment

of elegance

diction.
If

the earnest student finds any the least

help

from

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

My

hearty thanks are due to ^Ir.

V.

Swaminatha
valuable

Iyer, District Munsiff, for the care with

which he went

through the translation

suggestions.

and

for his

many

Madras,

V. C.

SESHACHARRI,
Publisher.

ApHl

1905.

Digitized by the Internet Archive

in

2009 with funding from

Ontario Council of University Libraries

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

3eaDaeijoponiellrti^
Sri

Sankaras Introduction.
OM TAT
SAT.

Adoration to
with

tht^

Brdhitmn.

The laardras beginning

ritnals,

I8nv<i8y<iiiii, etc.,

have not been utilized in

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

the true nature of the
i. e.,

Atman who

is

not an (uu/d of

not connected with. Karma.

Tlie true nature of

its jiurity

the Atrtian consists, as will be described, in

being untouched by

sin,

oneness, being eternal, having

etc.,

no body, oiiini|aesence,

and as that

conflicts with

Kdrma, it

is

only reasonable that these mantni8 should

;

not be utilized in rituals

nor

is

the true nature of

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

thing to be attained or a thing to be refined

it

nor

iss

of the nature of a doer or enjoyer so that

it

njay be

connected with

Karma.

All the I'panishads exhaust

themselves in describing the true nature of the AtTTUin;

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

ISAVASYOPANISHAD.
Therefore
all

same end.

Karma

has been enjoined

in accordance with worldly understanding, which at-

tributes to the

Atmati
jjerform
tell

diversitj-,

agency,

enjoyment,

impurity, sinfulness,

etc.

Those that know who are

comi)etent

to

Karrtia

and

who

are

not,

(Adhikaravidah)
Kai^Tna

us that he who seeks the

fruits of
a

visible

such as the inherent splendour of

such as Heaven, etc.,

Brahmin and
'*

invisilile

and thinks
one
})er-

am

a twice-liorn free from any defect such as being

*fec.,

one-eyed or hunch-backed,
for

which
is

disqualifies

the [)erformance of Karnia^^

So, these

entitled

to

form Karma.

mantras by enlightening

(us)

on the true nature of the

Atman remove

our natural

ignorance and produce in us the knowledge of the oneness, etc., of

grief,

the

Atman,
the

the

means

of u})rooting

delusion,

etc.,

concomitants of Sfmisara,

We
of

shall-

now

briefly conniient

upon the mantras, the

persons competent to study which, the subject matter

wliicli,

the relevancy of which (sainbandha) and the

fruits of

which, have been thus declared.

The whole

{lir<ihutaii)
is

is all

that
is

is

invisible.

The

whole (Brahmiin)

all

that

visible.

The whole

WITH

SRI sankara'.s

commextaky.
\s\io\t'

(Hiranyagarbha) was born out of the

(Brdhitian).
tlie

When
wliole

the whole (the Universe)

is

absorbed into

(Brahman) the whole alone (Brahnuin)

Oiii.

reniaina.

Peace: Peace!: Peace!::

cT^T

3T%5T

^f r^T
the

ITT

^^J:

^^ f^^^H

II

'1

II

All tliis

whatsoever
by
Tlie

luoveth on the earth

slionld

he

covered

Lord.

That

renounced,

enjoy,
(1).

(^ovet not anybody's wealth.

Com.
(rules)

word
'

"ha'

is

from the

verli
is

"Ishte'

and means
thi"

by the Lord.'
of
all.

The l/ml

Para-

7ne8vara,

Paramatman
of
all.

He

rules eveiything

beinu; the Atniait

Should be covered by the

Lord, by his

own

self,

the

Atmau.
eai-th.

What
All in

All this,

whatsoever moveth on the

this

universe,
truth,

movable and

immovalde,
In' his
[

unreal

absolute

should be covered
with the
idea, "
all. "

self,

the Lord, P<(ramatman,

all

alone

am

this

as

bein*;

the

inner self of

Just as the bad cnlour

the

result

of moisture, etc.,

on

jaoducetl by contact with water, in

is

sandal and ag(tru,etc.,

hidden

(lost) in their natiually

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

similarly
all this

this earth (the

word

e^rrth liein<j il-

lustratively used for the

whole Cosmos) differentiated

4
as

ISAVASYOPANISHAO.

name,

forin,

and action,

this

bundle of modifications,

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

duality witli

its

distinctions of

doer, enjoyer, etc., will be

abandoned by the contem-

plation of the true

Atman. One who thus contemplates

bound
to

on the

self as the ParanifUmffn is

renounce the

three-fold desire of son, etc.,

'

and not ])erform Karma.

It is

Tena tyaldeiuC means

that
one's

'

by such leiumciation.'
son
or
servant,

well-known
or dead,

abandoned
connect i(m,

havino-

tiierefore

no
'

bond

of

does not i)rotect that one.

is

Kenunciation', therefore,
tyakte)ia.

the meanino
piloted.

of this

word

Bhitnjithah
all desires,

means
do not
is

Having thus renounced

desire for wealth.
'

do
;

not cherish any

lon<i;

Anybody^ stvealtJt

for

wealth

either yours or another's.

Svit

a meaningless

])article.

Or,
*

it

may
is

be thus interpreted.
'

Do

not covet.

Why

Whose
;

w<^alth ?

is

used in the sense of an objec-

tion

for

nobody has any wealth which could be coveted.

is

The meaning

"all this has been reuouiiced

l)y

the
All

contemplation of Jsvara, that the Atman.

this, therefore,
is all.

is all.

belongs to the Atriian and the Attnati,

Do

not, therefore, covet

what

is

unreal."

WITH

SHI

SANKAKA's COMMENTARY.

Should one wish to

live

hundred years on

this

earth, he should live doin^ Kdrtita.

While

thus, (as)
this

man, you
which

live,

there

is

no way other than

to you.

by

Karma

will not

t'lin>;

Ooiu.

Thus

(2).

the

drift

of

the

Vedio

text

is

that he

who knows the Atniaii should renounce

and save
his

the

three-fold desire of son, etc.,

Atman by

hein^ centred in the knowledge of the

nishtha).

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

The

inAiutras

now pnx'eed

to

inculcate the

folU)win^' for the benefit of

him who does not know the

co>;ni/e

Atman and

is

not com))etent to

the Atnui n as

above indicated.

Kurvaniieva
<loin<;.'

means

certainly
'

doinjif, i.e.,
i^tej*

'

only by

KariiKdii uu^iius
'

Af/uihotara,

Jijivishet
*

means

should like to
years,'
It
life.

live.'

Satariisamah means
is

hundred
man's

has been declared that that

a
to

lony;est

Thus

declarin<;
li\e a

a<;reeably

natural inclination the desire to

hundred yeais,
respect of

the text lays

down the injunction

in

how
and

one

shoidd live

ccmtinually
If

])erformin<; Karriia
live,

not otherwise.
31

you would thus

content to be

man, there

is

no other mo<le of

life

than the one of

ISAVASYOPANISHAI).

[>erfornimw Agnihotra, etc., by whicli bad

Karma may
live

not

c'linij

to yon.

Therefore,

one should like to

doino;

Karma

enjoined by the Sastras such as Agniis

hotra, etc.

But how

this drift

arrived at
hi'i'n is

By the

prexious mantra, Gnananishtha, has

incwlc-Aied to

the sanyasin.

By
it

this.

Karnutnistha

enjoined on

those wlio are not able to beconfe sanyasins.

Do you
antithesis

not remember

was pointed out that

tlie

between Knowledge and

like a

Karma is
also
it

fact

unsliakable

mountain

Here

has l>een said that he

who would
])lation of

like tolive

must i)erform

Karma and that this

universe must be abandoned as unreal, in the contem-

the Jjord as

all,

by one who would protect and not coveting anyit is

his

Atman

havino- renounced all

liodys wealth.

Accordinp; to the Srutia

settled that

one should not lon^

leave for tlie forest.

for either life or deatli

and should

There

is

also

the injunction by

which one

is

interdicted from

returnin*"'

thence

thus
two
;

ordainin*^ sanyasa.

The
" In

distinction in the results of the

two courses
Ui)anishad)

will also

be pointed out.
the

(The Xarayana
these

wiys

beoinnin>"

roads were laid.

The

road throuyli K<irma and

sa)iy((S(i

the latter consists in

fold desire.

the renunciati(m of the thn'c-

Of

these, the road

through sanyasa

is

the

WITH
preferable one."

SKI

sankaka's*commentaky.
also

7
says,

The Tdittiriya Upanishad

is

" Kenunciation (Xyasd) certainly

to be preferred."

Bhugavan Vyasd, much discussion told

following- text.

the pi-eceptor of the Vedas, after

his son his firm conviction

in the

" These then are the two roads on which

the Vedas are based.

leads to

Both

the courses

one

which

Karma

and the other which draws away from

etc."

Kariua have been explained,

be explained.

This division

will

<\j

^^

SRTmiF^sr^fT

^]^^%^J

jttt:

ii

Those births

})artake of the nature of the

in
kill

Aaaras

and are enveloped

the body they

blind darkness.
their
is

After leavincj

who

Atman
Ix^^un

attain them. (3).

mantra for the j)uri)Ose who have no knowledufe of the Atnmn. Asuryah: even Devas, etc., are ^.suras, relativeCom.
of condemninj^ those
ly to becomint>'

This

one with Wn^ P<iraiinttman.

Asuryah
Xanut
is

because they beloni^ to them {Aauras).

meanini^less word. Those

lokaa (bii-ths) so called beare there |)erceived or en'

cause the fruits of

Karma

joyed (lokyante).

Andhena tamasa, i^orance which

self.'

consists in inability to see one's

Avintah means
Pretya

covered.

These births down to the immovable.

ISAVASYOPANISHAD.
Meavinji-

means
'

the

body.'

'

Abhigachhmdi' means

attain in
^

accordance w ith their

''

Karma

and Know-

ledge.'

who kill the ^4/A tmahanah^ inenna Who are they? Those who do not know the TtKin.^ How do they kill the eternal A tmaii't By Attnaii.
tlxoi^e

drawintr the veil

exists.

of ignorance

over the

Atman

that

Those who

do not, under the influence of their

natural
called
^

tendencies (PrakHti),

know the Atnuin

are

Atmahanah'

(slayers of the

Atmau)

because

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

i.

e..

the knowledge of
is

its

undecayino and immortal

natme

veiled, as if the

Atman

were

killed.

By

this

fault of slayino; the

Atman,

they oet into S<(7nsara.

'?rr^5^^tr^rii

w^i^

iHHT

3TW %^5^

rTi?T^cfTS7?TT^^TcT

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

faster

II

II

It

is

motionless,

one,

than mind
it

and the

Devas (the senses) could not overtake

fore.
it.

which ran be-

Sittino;, it <;oes faster

than those who

nm

after

By
Com.

it,

the all-pervadino- air

all

(Sutratnum) supi^rts
(4)
killino-

the activity of

living bein's.
i<;norant
l\v

As

the

their

Atman

whirl

in

Samsara,

contrariwise, those
;

who know the

Atmau

attain MMan<-i)ati(tn

and they are not slayers

WITH SHI sankaka's commentakv.

of
the

9
of
tht>

Atrnan

will

Atman. What then now be exjilaine^l.

is

is

the

nature

Anejat

a conij)ounfl of n/f

and
is

ejat.

The
i.e..

root

ejH

means
tion,

to

shike.

Shakin<r

motion,

deviai. e.,

from

a fixed jMisition.
It is, besides,

Free
(me

from

that,

ever constant.
fleeter
etc.

in all

Bkutas.

It is

than the mind, whose charaeteristics are volition,

How
it is

is

this

inconsistent

statement

made

i. e.,

that

c(mstant and motionless and at the same time

?

fleeter

than the mind

This

is

no

fault.
of,

This

is iM)ssible

with refeience to

its bein<:; It
is

thouf^ht

as unconditioned

and
its

conditioned.

c(mstant and motionless in

nnc<mditioned

state.
all,

That the mind travels

seeing:;

fastest

is

well-known to

that

the mind

encased

within the

body and

characterised by

volition

and

doubt

is

able at one volition to travel to such distant

tiie

places as
it

Brahmaloka

etc.;

and

travellinfj; so fast as

does,

it

perceives on landin*^; (at

its

destination) thsit

tiie intelliociit
it
;

Atman

has, as
is

it

were, jfone there before

therefore, the

AtuKin

said to he fleeter than the

'

mind.

Devas, from the root which means

enli;hten,'

signifies the senses such as the eye. etc.

Etat means the

treated
is

entity of the

Atman

which

is

now
it.

liein*,'

of.

These senses could not overtake

Tiie

mind

faster

10

ISAVASYOPAMSHAD.

than these, because these are distanced by the activity of

the mind.
within

Not even the semblance of

of the senses
is
;

tlie
it

Atmnn

is

tlie perce})tion

for,

had oone
beins:^

even befoiv the mind whicli

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

fleeter tlian they,

The

entity of the ^fmr^n.

devoid of any attributes of samsara. and

subject
to

in its unconditioned state aj>pears to

no modification.

undergo
it.

all

the changes of samsara superapi)ears. in the eyes of

in e\ery

posed u})on
iojnorant

and thouoh one.

men, diverse and enclosed

body.

It

seems to travel beyond the reach of otheis' mind,

sjteech,

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

thou<i;h
!fested

they run

fast.

The

sense of

'

see/us

'

is

suo-

by the mantra usin^ tishthat

'bein^- itself inactive.'
'

(sitting).

'

Sittinf/,
'

means

Tasmin' means
'

wliile

the entity of the

'

Atman

endures.'
it

MaUtHsva' means
(svai/att)
is

air,'

so

sjmee (riiataH antarikshe).

called,

because^

mo\es

in

Air i'maiarisva)

that

whose activity sustains

and
effects
is

all

life,

on

which
all

all

causes
inhere,

depend, and

in

which
it

these

which
all
'

called sidra (thread, as

were) sup])ortino'
runs.

the worlds

through
all

which

it

The word
ity

Ajmh' means

Karma

tlu-

manifested acti\
tire,

of

all

living thinis.

(This air) allots to

sun, clouds.

WITH

SHI sankaha's commi;ntary.

11
sliin-

vtc, their several functions

in*4, raininj;', iSiv.

of flaming-,
l>e

hurninj;.
it

Or,

it

may

said that

su])ports

tliese,

from the

Si'tctis,

such as

"From
is

fear of this, the

all

wind hhnvs,

vtc."

The meaning-

that

these mmli-

fications of ef!ects

and causes take place only while the

eternally intellinjent entity of the Atriuin, th*^ sourceof

all,

endures.

It

moves,
within

it is

motionless.

It is

distant,

it

is

near.
(5)

It is

all, it is

without
that

all this.
is

Com.

Showing'

there

n)

suinMHuity
Hj^ain

of

mrt><^rrts,the

foWowin^ nutntra, declares

what was

exjnessed hy the jirevious maiitrn.

entity of the

'It'

means 'the
of.*
'

Atnmn which
*

is heini-

tieated
"

EjaW
it-

means
itself.'

'

mows.'

Xaijati
is

'

means

does not

move of

The meaninii
seems to move.
far

that thouj^h motionless in

Besides,
it is

self, it

distant,

/.

e., it

seems to be

removed, because

it is

not attainable by

the ignorant, even in the course of hundreds of millions

of a^es.
It is

Tadvantilce

is

split into
;

hid,

and untike.

very near to the knowinj;

for, it is
;

their Atrnan.

It is

not nierely distant and near

accordini"- to

it

is

within every-

thint"-

the Srtifi

"The

Afindii which is

ISAVASYOrAXISHAD.
'all

within even'thino/' All means

the world of names

all

and fonns and

all-})ervadinfihein<i-

activity.'

It is
;

withont

this,

bein^

like

the

Akas and within

It is

everything,

extremely subtle.
It is

indivisible aeeordinji; to

the Si'uti "

dense with knowledge,"

H^^5
Who
Com.
in everything,

=^RJTT^ rT^T

^ f^^lj^^

II

II

sees everything in his

Atm<vn and
no revulsion.

his

Atman
(6).

by that he
i. e,.

feels

Who.

the sdni/asin,
i.

who wishes

for

^^mancipation.

All

Bhntas.

e.,
'

from the Avt/akt(i

Seeing them
all in

down
his

to the innnoveable creation.

'

own Atman^ means

seeing that they are not dis-

tinct from his

"air

own

self.'

'Seeing his

means 'seeing

his Atru((ii as the

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

all his

as he finds his

Atman the
])rincip1e.
is

witness of

perceptions,

the thinking

])ure

and unconditioned, the

soul of his body, which

a bundle of effects and causes,

he finds
the

his

Atman
of

iu
all

the same unconditioned state, the universe, from the Avijakta

life ])riuciple

down
ment

to the

immoveable.

He who

thus views does not

tuni witli revulsion by reason of such view.

is

This state-

only

a declaration of a

truth already kuown.

sees

All re\ nisiou arises oulv

wheu one

anytliiug

bad

WITH

SKI sankaua's

commkntahy.
wlio sees his

is
pure

distinct from one's Atniftn.

To one
is

Atrrtan

alone

continuous, tliere

no

other object

which could excite the

he does not
tui"n

feeliny' of revulsion.

Therefore

with ie\ ulsion.

When
own

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

one with his

there

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

is

when
(7)

he sees this oneness.

Com.

This

other
'

text

also

ex}resses

the
*

same

]ur])ort.

The word
Atiwm.^

YHsmin^ means either

all

when' or

"in which

WImmi

the BhitUift have become

the^

one with the Atnutny owing to the knowledge of

Afr)if(n,
In^

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

i;iief ?

perplexity or
all

Perplexity and ^rief. the

see<l

of

desire and Karnta, affect

sees the oneness,

the ignorant,

liut

not

him who

pure and like the sky.

j^rief

The

ne;ation of i)erplexity

and

the

effvct

of i*jnor-

ance

beino-

shown by the form

with

of a (juestion, the total

u]>rootino' of all s(tni8ara

its

seed has been indi-

cated.

14

ISAVASYOrAMSHAH.

He
Imvinjjj

pervaded

all.

resj)lendent.

bodiless,
f*in
;

scatheless,

no muscles,

])ure.

untouched by

far-seeino.

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

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

Com.
*

This

text descril)es the

of.

real

nature of the
Salt

Atmaiij spoken

in the previous texts.

of.'
*
'

means

the AtriKin jn-eviously spoken

Pavi/ar/at

means

went roimd.'
the Ak((sJ
dent.
SfO'ird

The

meaning;-

is

he

is

all-pervadin;- like

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

'^Asmtvirarn'

means

'

havino-

no muscles.' The adjuncts

Avramwi and Asnavirani

no
])ure or free

sliow that the

l^y the

Abnan
it

has

sthtdd sainra or ^ross liody,

word siuldha,
is
*

from the taint of i;norance,

sliown

that

it

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

'

Ajxipaov
liad.'

viddhani' means
^

untouched by Kdrnin,

i-t^od

Sidcrarii'

and the following ejathets are

to

lie

read as

masculine, liecause of the be^inninii'

in the

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

masculine, as sah, hivih etc.

i. .. all-seein<i'
;

Kuvlk means

far-seeinjx,
i
*

for,

says the
etc."
*

Sndi

*'

There

no seer other than the Atitian,

'

Maniski means
'

j)romptin<; the miud.' hence

omniscient, omnipotent.'

WITH

SHI SANKAHA's

COMMENTARY.
all.'

15

Pdrihkuh means

'

bein<f

above

Svayarnhhah means
below becomes
all.'

liimself hein<4

all

above and

all

He, the ever

allotted their

free,

and

()mnij)otent, beini; omniscient,

resjiectiw

functions,

i.

e.,

olyects to be

created to

the various
'

and eternal Prajajjfdis, known

aids
to the

lM)i)ularly as

years,' as

enjoyment of the

fruits of Kaimt/i.

cTm

5j'7

\^

*(T

^^\^ ?

H^ir^rr tj^v. w

ii

They who
ness
;

worsliip

Amdya

alone

fall

into blind darkfall

and they who woiship VUlipi alone

into even

greater darkness.

Com.
tion

The

(9)

first jturjtort

of the Vedas, the accjuisi-

of knowledge
all

of

the

Brahitmu by

renuncia-

tion of

desires has l>een ex2)Iained in the

first

mtintra

IsdVdSjjani, etc.

The second

alternati\e.

i.e.,

the s]>endlias

in^ of

life in

continually }>erforminfi Kni'Ttia

been

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

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

who

are not

imintra be<,anbifurcation.

with

'

Kurvanneveha Karmani.^ The

Knowledge and Kurnui here

]K)inted out
in

by these

texts has also been clearly indicated

the Brihudalet

ranya Ui)anishad,

liy

the text "he wished,

me

have

16
a wife, etc."

ISAVASYOPANISHAI).

rant

And from the texts 'Karma for the and men havin<; desires and tlie mind
'

ipiois

'

his

Atman and
in
tlie

speech, his wife,

etc.,' it is

clear tliat i*;nc-

rance and desires are

tlie cliaracteristics

of one ent;at;ed
tlie

])erformance of
is

Karma.

Thus,

result of

Karma
Atman.
the

the creation of the seven kinds of food and of

self

an indentification of
It

with them considered, as the

has also hetjn shown that concentration in

self, i.e.,

ance of

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

desire of wife, etc.,

tiiose
inii

the only necessary condition for

Indirectly hy

who know the Atman.

condenmhas

the ii;norant. the true nature of the

hi^uf

Atman

been disclosed to those sanyasins

on the

accpiisi-

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

iiania^

and ending with

'

saparyagat,^

i'tc, o as

to

show that they alone and not those who have

are (pialified to acquire knowledye.
says the Svetasvatara Upanishad.

desires
effect

To the
*'

sauie

In the midst of a

crowd of
truth

seers,

he tauyht the oivatest and the holiest

order of
life.'"'

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

This text

^'Andhantamah"

etc.,

is

addressed to those

who

desire to live here coutinually performin>i

is it

Karma.

How

iuferred that this text

is

addressed to such

WITH
only
iiiid

SRI saxkaka's

commentakv.

17

not

to all

alike?

Because, he

who has no

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

and ends, accordint^ to

hhitiani, etc"; for.
is

tiie

nuintra

''

Yasinin sarvani

it is

easy to perceive that none

to

who
of

not a

fool

will

like

associate the

knowled*;e

unity of the

tjiiau VtitU lutr iiui, or

with any other

piece of knowled<^e.

Hut here,

in

view to combining'

two elements, the i;norant are ridiculetl.

That whicli

can possibly combine with another, either from logic or

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

the knowledge
fit

here represented as

to

combine

with Karnui,

not

the

knowledge of the P(ir<iiaatis

nuin\^o\ a

distinct result

predicatetl of the
'

know-

ledge of the deities

i\\e

by the text-

by such knowledge^

Devalohi

\^

attained.'

Either of such
is

knowledge

and Karnttt
re'dlt/ to

se[)arately j)ursued

here denounced, not

to

comlemn
;

hid in

cdew

the

deiraHlity of

their coriihiiuition

for distinct fruits are said to result

from either individually, by the texts " by such knowledge, they climb

up to it, " " by such knowledge is Dev(dok(( attained, "' there they do not go who go
**

south" and
attained." Jt

by Kariuai>i the alxxle of the itianes

also

is

well-known that nothing ordained by

the

>Sf^8^^v^s

can ever become unworthy of performance.

2

18
Here.

ISAVASYOPAMSHAD.

They enter
follow

into

blind

darkness.
is

Wlio

They who

Avidya.

Avidya The

soniethino- othei;

than Vidya or knowledge, hence

Karma

for

Karma

is

opposed to knowledi>e.

drift is

that those

who
fall

are continually performing Agnihotra etc., alone,

into darkness.
ness.

Who

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

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

Reason

given for combininjs^ Knowledoe and

Kaimui each
[f

of which separately bears diiFerent fruits.

fruit

one of the two alone bore

and the other not,

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

by

itself

would become a mere appendage to the other.

One

result is ])re(iicated of Vidya,

and

another of

Avidya.
lis

We
'

have so heard from wise

men who tauoht

(10).
distinct.'

both Vidya and Avidya.

C(yin.

Anyat
by

'

niejins

'

something
distinct

They say that

]rodu('ed

Vidya,
\]\e
*"

some

result

is is

according to

Srntis,

" by knowledge

Devaloka attained " and

to
it."

by knowledge they climb up

They say

that other results are ],roduce;i by

tlie

Avidya

(/Trtrma) according to

text " by Kai'Tiia

is

WITH
the aliode of
tlie

SHI SAXKAHA'S COMMKNTAin'.

19
heard this

manes

attained. "
i.e.,

We

Iiave

stated to us by wise

men,

those preceptors wlio

tauoht us both Knowledge and

that this
to
is

Kamu(. The
down from

purjwrt

is

their view as

lianded

]reoej)tor

disc*ij)le.

He who
Ijii

simultaneously knows both Vidya waA Avid-

^ets o\er

Death by Avidyn and attains irnnunialiti/

(11).
beinyso,

by Vidya.

Com.
Vidya

This
the

the

followinji;

results.
is

is

knowled<;e

of the

deities

Avidya

Karma.

Who

knows that both

tliese

should simulta-

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

combinin*;' the two,

gntdiuUly secures the one desirable

'

end.
etc'

'

By Vidya means
' '

b}'

Karma

such as Afjnihotra,

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

' '

by Prakriti (nature).
over.
'
'

Tirtva^ means
'

having got

By Avidya^ means
Amiide
'

by the knowledge of the

deities.'

'

means
is

'

attains.'

To become one with

tlie deities is

what

called immortality (Ami'itam.)

^ 'F ^ ^
'^

^ ^

^^T

\T<\\: W

'W

II

20

ISA\ ASYOPANISHAI).

They

fall

into blind darkness

fall

who

worshij) the

unare

born PrakHti. They

l^ent

into greater darkness

who

upon the Karya Brahnian Hiranyagarbhd. (12). Now, in view to the combining of the Corn.

is

worship of the Avyakritd

(Prakriti) and manifested

Brahman, each
is

in itself

is

denounced. " Asfonbhutih "

is
is

what

not Savibhutih or that which

born of ani<;n()rance,

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

cause of

all,

known

as AvyalcHta.
as

Those who worshi]^

ignoi-ance

this Praki'iti,

known

AvyakHta,
all

which

is

the cause of

all.

the seed of

desire

and Karma, and

mere blindness

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

answerinjj; darkness

which

is

blindness in

its

nature

and they who worshi]) the Karya Brahman

Hiraoiyarjarbha
fall

named

into even oivater daikness.

Thev say one

thinj;'

results

fioui

the

woishi]!

of

Hiranyagarbha and
hnti.

anothei- from the worship of

it

Pra-

We have

thus Inward

stated by wise preceptors

(I'V)-

who tauoht us that. Com. Now, the

(listinctioii
is

in

the

fruits
in
\

of
to

the two individual worships

pointed out.

ieu

WITH
tlieir

SKI saxkaha's

commentaky.
said

21

combination.

They have
or-

that
or

from

the

woiKhip of Sftmbhutih
i/arhh/t results

Karya Brahm/tn

HiranyaPoaraheard
us

the attainment oi Aiiiifiui and other Sid-

dhis. Similarly, they have said that aecordinp; to

iiikds

the absor})ti(m

into Prdkrlti results from the

worship of the
thus stated
fruits

unborn
wise

PralcHti.
preceptors

We

liave

it

by

who taught

the

of the worship of

PrakAti and Hiranyafjarbhi

individually.

f^T^
Those who

gc5

cTTcfr

^^^T^rfiTT^^

II

V<

II

W()rsliij>

the unmanifested Prnhnii and

topjether, jjet over

Hirawywjdvhhi, (Destruction)
throuoh the

death

worsJii]> of Hirnnyiujitrhlui

and attain im(14).

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

Coin.

As

this

is

so,

this

iiuuitr<i

declares

the

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

the worship of Praki-iti and

as

they

combine to secure the one

'

aim of the individual. 'ViiKtsa

w hose characteristic attribute
beinj'

means that

active object

is

Destructicm, the abstmct

*

here used for

tiie

concrete.

By

miutsa/'

means

by the worshij) oiHiTdnynijarbhi.''

'

'Gets over death'

means

*;ets

over the defects of vice, desires and an-

"'isivti'^^tyu

(limited powers) and attains

unima and other

22

ISAVASYOPAMSHAD.
wor.sliip o{

siddhis whicli are the result of the

rfarhlui.
etc.. he,
i. e..

Himnyd-

Having- thus oxercome aiuiisvm'yam, death,

by the

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

absorbtion into Prakmii.

It

should be noted that

the

word Sdinhhidih
to

is

an

a],)heresis for
i.

Asambhutih
e.,

aofreeably

the results predicated,

absor})tion

into PraJo'iti.

cT^ ^vCTTf ^

^?T^m> ^i^
is

II

'J.

II

The entrance
vessel.

of the True

covered as

if

by a oolden
I
it.

Remove.

sun. the coxeiino- that

who ha\e
(15).

been worshippino-

"The True" may

result

behold
could

Cam.
ed,

The
is

highest

that

be achiev-

aceordino- to the Sdstvds,

by wealth of men and

V\) to
this

the deities
is

absorption into Prakriti.

rotation in S((,msara.

Beyond

this

is

the result of

tlie

pursuit of knowledi^e preceded by a renunciation of

i.e.,

all desire,

the

seein<>;

of the

Atman

in everything;

as indicated in verse 7.

Thus the two-fold

has

j)urport of

the Vedas. one stimulatinji' to activity and the other

drawing to renunciation

been

explained.

Tiie

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

BrahmaiKt were

utilized

former purport of the Vedas

WITH
which
is

SHI SANKAHA'S

COMMKNTARV.

2'^

indicated

by

mandatory and prohibitory

hereafter
is

injunctions.

The Brikmlaranyalcct

to deal

with the ehicidation of the latter

purix)i-t of tlie

Vedas

renunciation.
performing;

Now, by what road

as enjoined fiom

he,

who has been

lowei-

Karma
alonj^

conception to the

^rave

and

with

it

the

worship of the
11. attains

Brahman
tality, will

in accordance with \erse

immorjiassatje

be ex[)lained.

He who has

been

worshij)j>in<i"

the manifested Brahiaan referred to in the

''That
is

the True, the Aditya, the Purttsha in this orb

in the left eye; both

and the Purusha

and
also has lieen

these are true"

as enjoined, en-

})erformin^
of death

Karma

treats,
in*i;

when the hour

is arrivetl,

the way leadbetjinninj;

to the Atnuoii

the True, by the text

'

with 'Hirawniayena, etc'

tijolden
lid

Hiranmaya^ means
'

seemin*;

hence resplendent.

Pairemi

'

means
'of

as if

by a

forming a cover. 'Satyasya,^ means

in

the Brahman

sittinfv

the orb of the Sun.'

Apihitani" means
^

'covered.'

'Mukhatu^ means
'

'openin*;.'

Apamnnu
practis'

means

'open.'

Satyadharmaya,'

to

me who have been

' '

worshi})ping Satya or the True or

ini;

who have been

Satya,
'for

i.e.,

virtue

as

enjoined.

Dris/daye

means
thou

reali/in*;

the S(dya or the Tru' which

art.'

:>4

ISAVASYOPANISHAD.

Sim, sole traveller of the Heavens, controller of

all,

Surya, son of Prajapati remove thy rays and gather

up thy bmning

lijiht.

behold thy

olorious form

am

he, the Puriisha within tliee.

CoTii.

(16).
nieaninj^
'

'

Pushan,'
is

vocative case

8un.'

The
world.

Sun

called
'

^Elairahi
called

Pushan because he feeds the means one who travels alone. The
' '

Sun

is

Yama, because he

controls

all.

He
and

is
li-

<*alled

Surya because he imbibes Praiui,

to a distance thy rays.'

rays

<iuids.

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

'

means 'remove means

'

Sawiuha.''
'

gather
lii^ht.'

up,
I

i.e.,

contract.'

TejaJt

means.

burning-

wish to behold by thy jrace thy

most glorious form.

like a servant.
I

Moreover

do not entreat thee

solai-

am

he the Puraaha within the

t)r

orb. comjKJsed oiVyahritia as limbs

parts. 'Puriisha'

because he has the

fioure

of a

l)ervades the whole in the form of

y;ence or becjuise
lie

man or because he Prana and intellii.e.,

ocou]>ies the city (of the Soul)

body.

WITH

SHI

SANKAHa'S COMMENTARY.

25

^T IFcT K ^^T %^J ^^T ^cT x^m l|=lll (l^et my) Prmm melt into the all-pervading Air, the
I

^
;

%^J

eternal
to ashes
<leeds
;

Sutratman; and

let this

body

l)e

burnt by

fire

Om.

()

mind,

remember,

remember

my
(17).

mind, lemembei-. remember

Corn.
its

Now,
'

as

am

dyin^^
this

let

my deeds. my Praiut

leave
all-

confinement

within

IxmIv

and join the

]ervadin<>' f^xxUy

form of Air.

if. ^..

the Satratman.

The

word
tence.

'

reach

should be
idea
'

su])])lied

to complete the sen-

The

Let

my

Liivja Sfirira or subtle

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

and Karma ascend

fact

'

must

he suj)plied

in

virtue of the

of the sjieaker en-

tieatino- a passage.

Let this body given as an oblation

to the fire be reduced to ashes.

foiins of

Om,
is

according to the
of the

woishi})

being

j/ndihi

(substitute)

nature of the True and called Afjni

mentioned as the

same
*

as Iir<(hiiu(u.

'

Krato,^

vocative case,
is

meaning

()

mind whose characteristic

time has come
all

volition.'

Kemember'
1

i.e.,

for
1

me

to
till

remendier what

should.

Kemenjber

that

have

now
i.e..

thoiujht of *()
all

Agni,

lemember
which
I

wliat I have done^

remember

K<(rma
of

have done from childhoixl.

&.c..

The

re])etition

the same words 'KHto Sui(ir(C

exjaesses solicitude.

26

ISAVASYOPAMSHAI).

A(jni, lead us by tlie oood patli to

tlie

enjoyment
deeds.

of

tlie fruits

of our deeds, knowinosin of deceit

God,
us.

all oi;r

Remove the

from within

We
b}'

offer

thee
(18).

many

prostrations by word of moutli.

Com.
mdiitra.

He

requests

passa<>e
'lead.'
'

ajjain

another

Xaya means
The
of avoidino; the
saj*

Supat/ui^ means by
is

good path.'
piiri)Ose

attribute in

Supatha

used for the

southern route.
aflflieted
iiy

The supby going

pliant seems to
to

"

ha\e been

and

for,

by the southern route

I

which one goes

take

only to return.

therefore

entreat you to

me
i.e..

by the good road through and returning."

to the
'

which

there
'

is

no going;

Raye' means
fruits of

to

wealth
'

enjoyment of the
*

our Kdrmd.'

As-niait

means
said.
*

us,'

possessed of the fruits of tbe virtue afore'all.'

T'mvoji' means

(rod.
'

'

Vnyunani'
means means

means

'deeds

or

knowledge.'

Vidvan'
Yiiyodk}/
'

'Knowing.'
*

Besides
'

do

this:
'

'

destroy.'
'

AsiiKit''

means

from
'

us.'
'

J^ihnramvm'
means
'

means

consisting in deceit.'
is
:

Enah

sin."

The meaning

Thus

puiified

they

could attain

WITH
what they wish

SHI

SANKAHAS COMMENTAHV.
" Hut

2i

for.

we are now
content

iinal)le to

do

}'oa ac'tise service.

offerino'

We

have to

ourselves by

you many
a doulit
is

})rostrations."

Now
tion of

raised by

some

al)Out

the

construc14.

the latter halves of

ludnti'ds 11
biief

and

We
sohe

shall therefore enter into a

discussion

to

the doubt.
be stated.

It is,

What the question is due to shall first why not understand the term Vidya
sense
of
'

in those passat>es in its })rimary

the know?

ledge of

the

PdrafUdtiudn,"
:

and
tlie

so

AiiiriUdvmu

They aroue thus

i^ranted that

knowh^fje of the
of

Para7nat'inmi and

the performance

Karma

are

iriutually anta<>()nistic

and cannot therefore

not
])ercei\able
;

co-exist,

this

antagonism

is

for

agreement

and antagonism
S((8tra8.

rest

alike

on

the

authority of the

Just as the performance of Kartn,a and the

accpiisition of

Knowled<;e are matters exclusively based

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

agreement

or

op})osition.
*

Thus
not
kill

we

find

that tlu^

[>rohibitory injunction
is

Do

any

livin*;'
*

thinn
Kill

overridden by another Sastraic injunction

in

sheep

sacrifice.'
If

The same may apply

roads.

to

Kariud

and Knowledge.

from the text " They are opposed

and

travel different

Knowledge

and Kdi'ma,"^

28
it is

ISAVASYOPAMSHAI).

nioed that
"

tliey

cannot
follows

co-exist,

we say that

from the text

He who
is

both Knowledge and

KariiKi, etc," th<M-e

no antaoonisni between them.

;

We

answer that cannot be

in

for.

they are opposed to

causes,

each other
results.

regard

to

their

nature and

Hut

if it

be ur^ed that from the im])Ossibility

Iu(rrn((

of

Knowledoe and
to

beino- o})])Osed

and not

'Op])Osed

eu'h

other and from the

is

injunction to

<'ombine them there

that
If it
is

no antagonism

between
is

them,

unsound

for their co-existence

impossible.

be argued that they

it

may
for

gradually

grow to coarises,

exist,

is

untenable
in

when Knowledge
that

Karma
that

cannot exist

the individual to

whom Know-

ledge adheres.
tire
is

It is well

known

when one knows

or even

hot and
that fire
is

bright, he

cannot at the same

;

time think

neither hot nor bright

tire is

entertain a doubt as to whether

for,

bright

or hot

according to the text

"

When
his

to the

knower

all

living things
is

become one with

to

own Atnian, where

sees this
unity,''

grief or ]>er|)h'xity
is

one
the

who

grief or perplexity
silready
said

out of

(piestion.

We
its
'

have

that where
ceases.
(in

ignorance ceases,
inutwrfaliti/ in

result,

Karma,

also
'

The

attains

inunortality

the i>assage

under contem]>lation)

WITH

SKI

SANKAKA

.S

COMMKNTAHV.
al>solntp

21)

means
]ity.

ivlatixe" iniiiioitality

and not
in

iiiinioita-

If the

word

Vi<iy<(

those

texts
tlie

meant the
entreaty to

knowledge of the
the Sun for
jriate.

7^^nY(7VMrtrtm/i,

then

alIo\\in;'

a passaije would

heeome inapproohservin<;

We

tlierefore
i.e.,

conchule
that

with

that

our inteijnetation.
is

the

comhination
deities
is

desired

of KariiKi with the worshijt of the

and not
the pur-

with the Knowled;e of the Parmimtnuin,

]ort

of the

maidvds

as

commented upon by

us.

Here ends the Conimentary of Sankara hJuKjucidjiadii

on the

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

jKi nishiul.

Om

IVaee

IVaee W iVaee

\\\

{lenopaiiishai^.

Sri

Sankaras Introduction.

ADORATION TO THE HKAHMAX.

OM TAT
This ninth fha])ter
lishinj;
is

SAT.

lieoun for the purpose of publiei>innino;-

the Upanisliad
treatinj^ of tlie

^vith

Keaeshitanh
tlie lie^in-

etc.,

and,

Brahman.
all

Before

ning of the
])lained

nintli elia])ter,

Karma

has been ex-

and the different forms of worshippino- Prana,

all

the
all

soiuce of

activity,

have been laid down

(sono;s)

and
the

about

the

Sartians

])reliniinary to

rituals

ha\e been ^iNen.

Next the Gayatra

list

Saimm
of
]>re-

has

been explained

and the oenealooieal

lias

<'e]tors

and

disei])les

been oiven.

All this

Karma
beino-

and Kno\vled*>e
i'lijoined,

(of

the deities) properly observed, as

tend

to purify tlie
lon<;s
foi-

mind

of one

who

free

from desires,

eiiian(i])ation.

In the ease

WITH
of one

SKI sa.nkaka's

commkntaky.

31

who

cherishes desires
itself"

and has no knowledge,

Juirma by

as laid
for

down by the Srutis and the

the

Smritis secures
return to
ses

liini

southeni

route

and

Samsavd.

Activity following natural impulto the S(t8iiyi8 entails

and repugnant

degi'adation

into low birtlis from beasts

Sriiti

down

to innnovable.s.

The
two

says

'*
:

Travelling by

neither of

these

paths, these small creatures are

constantly
l)orn

returning,

of

whom

it

may

be said

" :

He

and

die/
''

This

is

the third course."

Another

Si'uti says

Tlie

three

kinds of living beings (going by neither

paths)

of these two
desire
to

reach

this

miserable state."
sjirings

The

know the Brahman

mind
is })ure.

only in the person whose

desires

who

is

free

from
birth

and who,

free

from deeds done in this

liecomes

or

in

j)revious ones,

disgusted

with

the

external,

ephemeral
is

medley of ends and means.

ed in the
etc.,

This Brahrudn
with

dej)ict-

Upanishad

beginning

Kenesliitam,
answers.
senses
looks

appearing in the form of cpiestions and

says
''

Katdka

The

self-existent

has

made the
therefore

external in their activity

and

man
and

outward, not at the

self

within."

Some

wise

man

having turned his eyes inward

immortality saw the inner
self.

being desirous of

" Having

examined

32

KENOrAMSMAI).
let

the worlds reached by Karmti,

disgusted (and
learn to think

the Brahiriin

^row
is

that) nothin*>- which

not

made can be reached

that,
let

by

Karma.
is

In

order to
sticks) in
in

know

him,

Samidk

(sacrificial

hand, approach
Veclas

a preceptor,
is

who

well read

the

and who

centred in Brahriiaa."

Thus

in tiie

Atkarvanopaniskad.
a

In this way. and not otherwise.

(jualified
tlie

man

free

from desires becomes

to

hear,
self.

contemplate and acquire knowledge of

inner

By the knowledge
is

of the inner

self,

ignorance,
of

whicli.

the seed of bondage, and the

for

cause

Kantia peris
is

formed
removed.

the
Tlie

realisation

of
:

desires,
*'

entirely

Srutis

say

Theie
unity."
**

no grief

or delusion to one

who

sees

this

" lie

who

knows the
is

Atman

o\ercomes
is

grief."

When

lie. that
is

both high and low,

seen, the knot

of the heart
Jud'tiid
is

cut, all doubts are

i-esol\ed

and

all

con-

sumed."
If it

be urged

that

even
is

by

knowledge

c<)Ui)le(l

with

Karma

this result

attained,

we

say

no

for

the Vajasaneyaka shows that that

combination
with
'

pro-

duces

different

results.

Beginning
go
on
to
I)\

L(>t

me
son
:

have a wife." the texts

say.

" h\

should this world be gained, not

anv other means

WITH

SKI SANKARA'S

COMMENTARY.
;

33
and
by-

by Karriia, the abode of the manes (Pitris)

Knowledge, the world of the

deities ;"

thus showing

how the
reached.

three worlds
In the

different

from the
find

Atnum
:

are

same place we

the

following-

reason urged for one

shall we, to

becoming a Sanyaain
world
is

"

What

whom

this

not the Atrnan^ do

:

with offs})ring ?"

The meaning
are the

we do with
witli

offspring.

is this What shall Karma, and Knowledge combined

Karma,
of

which

means

to

secure the

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

world
the (iods
;

and which do
?

not help us
For,
to us

in

securing the world of the ^irtWMi

of the three worlds, transitory

none

and attainable by these

world
alone which
fearless
is

means,

is

desirable.

To
nor
;

us that

natural, unborn,

undecaying,

immortal,

and

neither
eternal,

augmented
is

diminished by
being

Karma, and

covetable

and that

eternal cannot

be secured
ig-norance.

by any other means than

Therefore,

the removal of
all

the renunciation of

desires
is

preceded

by the knowledge of the Brahrnan who

the inner Self should alone be ])ractised

other reason
is
is

by

us.

An-

that
to

the knowledge of the inner Self

antagonistic
it.

Km'Ttut and cannot

therefore co-

exist with

It is well

known
of

that
all,

the
whicli
3

knowledge
abhors
all

of

tlie Self,

the one

Atman

34

KENOPANISHAD.
possibly co-exist with
])erception of
etc.

perception of difference, cannot

Karma
ference
relatin<Tj

wliose
of
to
is

basis

is

tlie

the dif-

ao-ent,

results,

As

knowledge
of

the

reality,

the

knowledoe
efforts,

the

Brahman
fore,

independent of Iniuum
is

Theiewith

the desire of a person, wlio

disousted

visible

and

invisible

frnits

achievable
is

by external

means, to know the Brahnudi wliich

the inner
Self,
is

connected with
be^innint;-

indicated
etc.

liy

the

Srati

with Keneshitam,

The

elucidation of the
tiie

Brahman

in the form of a dialogue between

preceptor and

the disciple

is,

considering' the

subtle nature of the

It will
is v:ot

theme,

for the easy imderstandintj^ thereof.

also

be clearly pointed out that this kuowledi;e

attained
solely

to be

by

loj'ical

discussion.

The Sridis say

looical dis-

*'This state of
cussion.*'

mind cannot be obtained by

lias

"

He knows who

studied under a preas

is

ceptor."
studyinj"'

"Such knowledoe only

under
a ])iece])tor does

ac(juired

by

o<)ocl.*'

The Smriti
shoulu

lays

down

also "

Learn That by

])rostrati()n." It

be inferred that some one duly ajjpioached a jueceptor

centred in Brahnutn and findin^^ no refuse except in

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

liis

fearless,

eter-

calm and unshakable, (piestioucd the precejitor as

'

ex])ressed in

Keneshitam, etc'

WITH

Sin saxkaha's

commentahy,

35

ArJ.-KAIL TO
Oiii

THE HKAHMAN.
Tdt Sdt.

'^"t

^tT'cT:

:^TP^:

^n^rT:

.May (Brahindit) j.iotect us

<nijoy us both.

!)()tli.

.May (Brahttian)

.May we work

tof^etlMn-.

Ma}' the

self-

laiiiinous HraltiiKta be studied

eaeli othei-.

by

us.

May we
I!!

not hate

Om

Peace

I^aee

!!

Peaee

May
n\]

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

All

and
the

uiy senses j^row

of the

(everythiu*;)
1

is

Brahman
Brahman.

l'])anishads.
tiie

May

never deny the

)ne.

May
the

Brahnuin never spurn

May

there be no denial of the

s])urnin<4' liy

Brahman.
Let
all

]May there be no
the virtues iceited

Brahma ii.

36

KEXOPANISHAI).
in

by the Upanishads repose

me
I
! I

delighting-

in

the

Atman

may

they in

me

rei)ose

()m Peace! Peace

Peace!!!

By whom
its

willed

and directed does

tlie

mind

light on

subjects ?

first,

move

By whom commanded does jyt^imi, the By whose will do men speak this speech ?
?
' '

What
sired

Intelligence directs the eye and the ear

Com.
wards
in the

(1).

'

Kena,^

'

by what agent
'

;'

'

Ishitam,
i.e.,
'

deto-

or

directed.'

Patati,'

'

goes,'

goes

its objects.'

As the root Ish cannot be here taken

'

sense

of

repeat

'

or

'

go,' it
'

must be under'

stood to be used in the sense of

in Ishitam
is

wish.'

The

It suffix

a case of Vedic license.

The word Pre-

8hita7)i is deri\e(l
it,

from the same root, with pra before

'direct.'
If

when

it

means

the word Preshitmn

were alone used without the word lahitdm, cpiestions as

to the nature of the director and directicm might arise,

such

as,

by what

sort of

a director and

liy

what

sort of

direction.

But the use of the word Ishitam

sets these

two
"

(|uestions at rest, for then the

meaning

clearly
It

is

By whose

niere wish
if this

is it

directed, etc."

may

ht^

objected, that

meaning were what was intended

WITH
to be conveyed,

SHI saxkara's

commentauy.
is

37
ren-

tlie

use of the word Preshitarti

is

dered 8Ui)erfluons, as the nieanino' intended

conveyed

by Ishitam alone.
use of

It

may

be also objected that as the

it is
*

more words

slionld

convey more meaninij,

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

By
?'

what

is it

directed,

by mere

will,

by act or by word

Both these objections are unsound.

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

From
it is

the mere

a]>])arent that

the (juestion

is

asked by one who

is

dis^^usted with tlie

ei)hemeral conglomeration of causes and effects, such as

the body,

etc.,

and who seeks

to

know something other

than that
it

somethin<>;

unchangeable and eternal. Were

itself,

otherwise, the (juestion

is

seeinji;

how notorious
i)y

in the world

the fact that the body directs

means
1^

of

will, act or

word, would

be meaningless.
is

If it

objected that even on this view there

in the sense,

nothintj;

gained

by the use of the word Preshitam, we say

to the sense

no.

The word Preshitam adds

when we

think that a (juestioner really entertains a doubt.

To

show that the question

is

jn'ompted by a doubt in the

is

questioner's mind, as to whether, as

notorious,

tlie

body

the

collection of causes

and

effects

directs the

mind,

etc., or

whether the mind,

etc., is

directed by the

mere

will of anytliing otlier

than these ct^iibinations of

38

KENOrAMSHAD.
tlie

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

botli
If.

use of

the words Ishitami

it

and Preshitam
tlie

is

jnstifialile.

however,

be ur<>ed that

mind
on

itself,
its

as

every
object,

body knows, indej)endently

li^lits

own

and that
is

tlie cjuestion is itself

inelevant, the argument

in

untenable.
its

If

the 7nind were independt^nt

the

pursuit of
it is

objects or in desisting- from piirsuit, then

evil
;

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

evil results, wills evil,

but

man, conscious of
though dissuaded,
st^uences.

and the mind

evil

atttMiipts

deeds of serious

con-

Therefore

tlie (|uesti(>n

Keneshitam,

etc., is

certainly appropriate.

By whom own business

Prdna,
supposes

directed does Praiia ^o,

?

i.e.,

about

its

PrathaniH

is

an appropriate adjecti\ e of
sensory ori;ans preis th(^

as the activity of all th.e

it.

men

in the

world

By whom ))rompte(l make use of?

s])eech

which
Intelli-

And what

ijence directs the eye

ive olijects ?

and the ear towards their

res])ect-

^fcT^^
It
is

v^Vr:

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

II

^s

II

the

ear of the ear.

also

mind

of tlie miml.
life

ton-

gue of the tongue, and

life

of the

and eye of

WITH
the eye.

SHI sankaha's

commkntauy.

39

Beiii^- (lisfil)usH(l of

the false notion, the wise,

iiiiniortal.

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

Co7ii.

become

(2).

To

tlie

wortliy

(disciple)

who

had
:

thus

questioned him, the piecejjtor in

rejjly says

" Hear
directs

what

you

ask

for

what
it

intellijent

Beino-

the mind and the otlier senses towards their resi)ective

objects,

and how

directs

tliem."

Ear

is

that
is

by which one

liears, i.e.,

the sense whose function

to

hear sounds and distinuuisli them.

is

He, you asked

f(n\

the ear of that.

May

it

not be objected that while the reply

()U;ht

to

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

butes, directs the ear,
is

attri'

etc.,'

the reply in the form

He
no

the ear of the ear,

;

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

This

is

objection

for

he (the directoi) cannot otherwise be

If

partic-ulari/ed.

the dinn-tor of ^the

ear. etc..

can be
of the

known by any

activity of his own.

independent

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

to <;ive, then, indeed,

who

directs another

would

this i'ovin of

answer become
direct-

inappropriate. But

we do not here undei-stand a

any activity of
his

or of the ear, etc., havin;

own. like

a mower.

The

director

is

infernni by logical necessity

from the activity

manifested by

the

ear and

others

coMd)ined, such as deliberation, volition, determination

40
enuring
all

KENOPANISHAD.
for tlie benefit of sometliin^ distinct

from

tlieni

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

of

for the use

some
is

otlier

thing not so combined, we

etc., distinct

argue that there

a director of the ear,

for

from the
ear, etc.,

ear, etc.,

and

whose use

tlie wliole lot

the
exists

exists in the

same manner

as a liouse
*

for

somebody's use.
etc.,' is

Hence the reply

ite.

It is

the ear of

the ear,

certainly approjni
is

Again
sion
:

it is
is

asked wliat

the meaning of the exjnes-

" It

the ear of the ear, etc."

And

it

is

said

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

needs not another.

This objection has no force.

The
ca])a-

meaning here

is tliis.

The ear has been found

and
this

ble of perceiving objects

capability

of the ear

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

eternal, intact,
all-i)ervading.

Therefore

tlie

ex})res-

sion

'

It is

tlie

ear of the ear.

etc.,' is coirect.

To the
own
sun

same

effect also,

the SriUis say, "

He

shines by his

brightness. "

"

By
tiiat

his light
ligiit

is all

this Universe illu-

mined."

"

By

illumined,

does

the

shine, etc.,"

and so on.

The Bhdgavad

GiUi says " As

the light in the sun ilhunines the whole world, so does the Atniaii (K8hetri)(.) Bkavdta
(Kshetrum).''
I

ilhuuine

all

the body

The Katha

also says,

"He

is

the eternal

WITH
niiion^'

SHI

HANKAKA'S COMMENTARY.

41

the

non-eternal

and the intelligence among'

ear, etc.,'

the

intelligent, "
tlie

The

'

have been by

all
is

conhere

founded with
dispelled.

Atnum and

this falHe notion

The

reply of the ])recepter:

there

is

some-

thing indescribable, cognisable only by the intelligence

of the wise, occupying the deepest
interior

of

all.

nn-

oliangeable, nndecaying, immortal, fearless, unboni and

'

the ear of the ear, etc'

is

the source

of

all

their

funcalso.

tional capacity,

ajtprojn-iate

and the meaning

It
is

Similarly
tliat

it

is

the mind of the mind.

if

evident
intelli-

the mind,

not

illumined

by the bright

gence

witliin, will

be inca])able of ))erforming
determination, etc.
It is,

its

func-

tions of volition,

therefore,

aid that

it is

the mind of the mind.

Hoth the condi-

tioned intelligence and

mind

are together contemi)late<l

by the word
*

'

mind

'

in

the text.
'

The word

t/<it

in

Yadvdchohdvachaoti' means

Ix^cause'

and should be

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

<^tc.,

thus

'

because

it is

the ear of the

ear,'

'

because
case

it is

the mind of the mind,' etc.

in
'

The

objective

(vacham)

Yachohivachain^ should he converted in-

to the nominative case, for

we next read

'

PronasyaPranaaya-

praiiak.^

It
'

may

lie

said that conformably to the ex'

pression

Vachohavacharri' the following

42

KENOPAMSHAn.
as well be read as
"

pranah' may
It

Pi'anasyaprariam^
majority
'

cannot he, for conformity to

tlie

is

desir-

able.

So

'

vnchfcni, should be read as

w^'j

'

in confor-

mity to

'

Sah

'

and
it

'

Franuh
is

'

in

S<i

u imuiasyaBesides,

-pranah,' because

then conforms with two words and

preferred.

conformity to the majority

the

substance asked about can be best denoted by a noun in

tlie
is

nominative case. The substance asked about by you

i.e., it is

ihe prdiKi of prami.

tlie

that substance which

its

endows prami, with

tions,
i.e.,

capacity to dischai'^c
;

func-

to infuse activity

for there

can

j)Ossil>ly

be

no activity where the

Atmau
if

does not preside.

"

Who

could live and breathe

there were not the self-lumileads

will

nous Bi'dhman

;"

and "

He
It

Prana up and Apana

also

down

" say tlie

Srn.tis.

be said

in

this

Upanishad, "

You know
^''^
l)e

that to be the
It

Brd/iman which
said that, in a

infuses activity into

Prana."

may be

context

s])eakinii" ^^^

f'^i' i'l^*^

other senses, the

men-

tion of Breath

would
;

more

a])])i()piiate

than that of

Prana.
breath
is

Truly so

but in the use of the word Praiia.

meant

to be included.
:

The SriUi thinks thus

that that
is

the

oist

of this j)ortion

is

lirahrnan
its

for

whose use the

activitv.

ai^orei^ation of

the senses exerts

combiued

Siiuilarlv

it

is

WITH

SHI sankaha's c'om.mentaky.

43

the eye of the eye.

eei\e foiin
is

Sic.

The eapaeity

of the eye to ptM-

found only where the intelli<;enee of the

it.

Atman
ing-

directs

Therefoiv

it

is

the eye of the eye.

expression
'

After this expression in the text,

tlie

havas

undeistood the liriiltinmi as ahove defined,

vte..'

i.e.,

the ear of the ear,

must he

snjiplied

by the reader,
anxious to

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

know

wiiat he asked about.

Another reason why the

is
;"

expression should be su])plied

result 'they

the enunciation of the

for
it

become immortal
is

it is

only by wisdom

that iuunortality

attained and

is

only by knowled,i,'e
(jiveii

one can attain emancii)ation.

sensory ortjans
;

Noving

tip

(ill

the

(It is

by

confoiuiriino-

the ear and other

is

sensory organs with

\\\e

Atinan that man

U)rn subject
'

to these conditions, dies

ini;-

and thus rotates) means

is

liav-

leaint that the

Atniau
ifcc'

the

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

defined as
*

the ear of thecal',

i^iven
for,

Athnachy<i nwnwi^
&.v.. is

having;

up the

false

notion that the ear.

hinhest

the

Atmnn;
it

without the aid of the

;Liive
'

intelligence,

is

impossible for one to

Sec.
is
'

up the notion that the

un'nu>i
*

ear.

t\u'

AtiiKdi.

Pretyd'
'

having- turned

away,
talk
is

Asnidllohit''
'

means
son,'
'

from this world, where the

'

always of
'

my

my wife,' my kith and

*

kin.'

The

drift is

havinir renounced all desires.'

Become

44
iinniortal
'

KENOPANISHAD.

means

'

enjoy ininumity from death.'

Tlie
liy

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

ity "

wealth, but by renunciation did some attain immortal;

" The senses were

;"

made
"

to perceive only exter-

nal objects

" Havin^ turned his senses inwards for

;

desire of immortality"
forth, here

they attain the

When all desires Brahman" &c.

are driven

Or, seeinji
'

that the word

Atimuchya
'

necessarily im])lies

renun-

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

may

be interpreted as

having

left this

mortal body.'

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

'?n^f^^T^fvqII

^ W^^
We
alx)ve the

^^i"

'^

^^cT^T=^^n^>
tliere,

II

The eye does not oo

do not know That.
It.

nor

S})eeclu

nor mind.

We

do not know liow to infrom the known and

it

struct one about

It is distinct

unknown.

We

have lieard

so

stated by
(3).

prece])tors

who

tauolit us that,
tliat

Com.
of the

For the reason

;

the

Brakmau
ijjo

is

the ear
i^o

ear, i.e.,

the Atnian of
it is

all. tlie

eye cannot
to one's

to

the Brhrtutn

for

not iK>ssible to
<>;o

own

self.

Similarly speech does not

sj)oken
it,

there.

When

a word
In'

by the montli enlightens the object denoted

is

then the word

said to

i;()

to that object.

Hut the

WITH

SHI SANKAKA'S CO.MMEN'IAUY,

45
it is

Atnmn of that
Brahman.
fire

word

iuid oftlie

orpni that utters

i;o

the-

So the word does not

there.

Just as

that burns and enlightens things doen not either

itself,

enlighten or l)urn

so the

mind, which

wills

and

determines in respect of external objects, cannot will

or determine in res})ect of
also the
its self,
is

because

its

AimKin

is

Brahman.

A
do

thing

cognised by the senses-

and the mind.

We
it

not, therefore,

know the Brah-

man, because
these
;

cannot be an object of perception to

and we do not, therefore, know what the Brahlike, so as to

man

is

allow us to enlighten the disciple

about the Brahman.

the senses,
it is

Whatever can

lie

])erceived

by

possilile to

explain to others by epithets

denoting

its class, its

attributes

and modes of activity

class, etc.

but the

Brahman

has no attributes of
it is

It,

therefore, follows that

ciple believe in the

not

possil)l('

to n>ake the dis-

Brahman by
'

instruction.

The

j)or-

tion of the text beginning with

Xavidniah'' (we do not

forth

know) shows the necessity of putiiug

great exer-

tion in the matter of giving instruct ini

and iniderstand-

ing

it,

in

respect of the

Brahman.

Cbnsideiing that

the previous jjortion of the text leads to the conclusion

that
it is

imi)Ossible

by any means to instruct one about

the

Atman, the

following exceptional

mode

is

pointed

46

KKNOPAMSHAI).

out.

Indeed

it is

true tlmt one cannot be ])ersuaded to

believe in the Brahiivin by the evidence of the senses

and other modes of proof;

Init it is

possible to

make

liim

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

Therefore

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

about

the

Brahinroi and says

'

It

is

some-

tliinii;

distinct fr,^m tlte

"

known and
*

somethin;^-

beyond

the unknown, etc'

'

.-ly^ycff.'

somethiui;-

distinct';

7Vi.'

'the j)resent theme;'

lie

i.e.. (^ar,

that which has been

etc.,

defined to

the ear of the

ani beyond their

(ear. eye, etc..) reach.

That

is

certainly distinct from

is

the known.

'The known,'
knowledi;e
;'

means 'whatever
and as
all

the

object of special

such objects

can be known

somewliere. to

some extent and by some

is

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

meant bv

the teiin
is

'

Hie

known

;'

the drift

is.

that the
j

Brahma
'

)i

distinct from this,

l^ut lest the

Bra I nan
:

should be confounded with the unknown, the text siys

It is

beyond the Unknown.'

to

Aviditat^ means
;'

's .nie-

thin<i' op]>os(nl

the

known
but
is

hence,

unmanil'i-sted
'

illusion
literally

(avidya) the seed of

all

manifestation.

Adhi
well

means
'

'

aliove

"

here used in the deriva;"

tive sense of

somethino- different from

tiling"

for, it is
is

known

that one

placed aboNc another

some-

thin^' distinct

from that other.

WITH
Wliatever
is

SKI

SANKAKA's COMMf:NTAKY.
is little,

47
of misery

known
fit

mortal and

full

iuul, therefore,
it is

to

he ahandoned.
is

Therefore when

said that

Brahman
is

distinct from the

Known,

it

is

dear that

it is

not to he ahandoned. Similarly,

said to
l)e

when
to

the Braltiitau
it

distinct

from the Unknown

is

is

in effect said that

It is

the Brah'rnan
etitect

not

fit

he

taken.
cause.

to j)roduc<^ an

that

one seeks
distinct
for,

for a

Therefore there can he nothing'

from

the knower, which the knower could seek

henefit.

with any
distinct

Thus, hy saying- that

t]\i'

BrahtnaQi

is

fioni hotli the

Known and

the L'nknown and

thus distaken, the

])rovin^' its fitness to

ilesire of

he ahandoned or to he

the disciple to know anythin;^ distinct fiom

is

Self (Abiian)

checked.

For,

it

is

clear

that

none

other than one's

Atman
is

can he distinct from lx)th the

;

Known and
tliat

the

Tuknown

the

]>urj)ort

of the

text

is
:

the Atrttan
is

Hraliiuan.
;"

The Sndis

also say

"This AtnKin
touched hy

Brahiuau
"This
is

" this Atnuin

who

is

un-

sin."'

the
is

known and the iniknown

within all;"
etc.

Brahman f
tlie

" This .4f7/<^fH

The

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

Atman

of

all.

marked hy no
intelligent,
is

distinouishin*; attri-

hutes, liri^ht

and

the

Brahmaiu

has been

traditionally

handed down from

jirecejjtor

to discii)le.

48

KENOPAXISHAI).

And Brahman can

be

known only by

instruction from

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

penance or

sacii-

We

have heard this saying of the preceptors

who

clearly taught us the

Brahman.

Wliat

speech

does

not

enlighten,

but

what

en-

lightens speech,

know

that alone to be the

Brahman,
(4).

not this which (people) here worshij).

Com.

When by the

text

'*

It is

something distinct
" the preceptor

from both the known and the unknown,

conveyed that the

doubted how the

inan, as
is

well

Atman is Brahman, the disciple Atman could be Brahman. The Atknown, being entitled to perform Karma
and being subject
to births
to attain Brahrtia or other Devas, or

and worship

(of the gods)

and re-births seeks

heaven, by means of Karvia or worship.

Therefore^
7s-

somebody other than the Atnum, such

well be
it is

as Vishnu,

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

may
;

Brahman
tiie

but the Atman, can never be

'

for

contrary to poi)ular belief.

Just as logicians con-

tend that

Atman

is

distinct

from Isvara, so

tiie

votaries of Karma worshi]) Devas, other than the

Atman,

WITH
saying
'

SHI SAN'KAHA'S

COMMENTARY.
sacrifice
'

49
and
it
*

Propitiate this

Deva by
'

Pro-

pitiate tiiat

Deva by
is

sacrifice.

Therefore

is

only

reasonable that what

v^

known and

entitled to worshi}

Brahman and
mind
' :

that

tlie worsliii)i)er is

other than that.

The
said

prece])tor inferred this

doubt running in the dis-

ciple's

either from his looks or from his words

'

and
is

Do

not doubt thus.

Yat means

'

that

which

intelligence itself?

Vak

is

the organ presided over by

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

as the root of the tongue, &c.

The

letters are

intendsul)-

ed to express the meaning to be conveyed and are

ject to laws as to their

number and
is
is

order.

The

woixi

which

is

produced by them

called
all

Vak

(speech.)

The

Sriiti says "

The

letter

speech,

which

being-

produced

liy

the use of letters, divided into sparsa, anliecomes diverse and assumes

tastha and
fornis."

nakma

many
false-

Tlie Uik, Yajur, Santia

its

and truth and

hood are
in words

modifications.

By such

speech, enclosed

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

'

Tiian

is

Yena,^ *by the

Brahman.^ Brahman by its brightness illumines speech,

and
its

organ.
is

It

has

been said here that. That

(Brahman)
snys
'

the speech of speech.

is

The Vajasaneyaka
and directs
4
it.

Brahma)!

within

the s])eech

50
Having
letters

k?:nopamshai).
said
'

Speech in

and

tliat

man is tlie same as that in tlie some Brahmin knows it,' the l'])anianticipated,
"

shad, in answer to a question

is si)eecli,

says " Tlat

hy which one speaks in dreams.

is

The

s]eak-

er's

power of speech

eternal,

and

is

hy natme of the
of s])ceel! of

same essence as Intelligence. the speaker knows no decay.

this AtTtian to

The power

So says the Sruti.

Know

be the Brahman, unsurj)assable, known Bhwma. Brahman, because it is big, all-pervading; know this through its conditions of speech, etc. The
as

following expressions 'speech of speech,'

eye,' 'ear of the ear,'
'

'

eye of the

'mind of the mind,'

'

*doer,' 'enjoyer,'

knower,'

'

controller,'

governor,'

'

Brahman is know-

ledge and

bliss,' etc.,

are used inpoj)ular language of the

of attributes, highest of
i\\i.^Atiiian

uns])eakable
all,

Brahman, devoid

unchangeable. Disregarding these, kuow

itself to

be the unconditioned i^jWtmau.

This

is

the

meaning.

Brahman

is is

not what people here worshi]), not the

'

such as Isvara, which

conditioned and referred to as

l^een said
'

Atman, and wliich is this. Though it had

'

know That

to

lie

Brahman,^

still it is

again

aid

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

what
lay

not

Atman

is

not

Brahman.

This

is

either to

down a Niyanui

(a rule restricting the

choice to a

WITH
stated alternative
for

SHI SANKARA's

COMMENTARY.
others are

51

when

several

(])Ossible) or

Pdi-isaiMiyaiui (exclusion).

What one

cannot

think with the mind, but by

is

which they say the mind

made

to think,

know That
here
(5)

alone to be the Brahnian. not this which

worshi]).

(}teoj)le)

Com.

'

Mdtiah,^ 'mind.'

By the wonl

'

Maunh*
'

here, both

mind and

intelligence are meant.

thinks.'

Mdiuih^
etjually

means 'that by which one

connected with
includes
all
all

The mindis

the sensory organs, because

its

sphere

external objects.

Th^^ Srnti says: 'Desire,

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

shame,

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

The

modes

of activity of tlie

mind

are desire, etc.

By that
which

mind, none

wills or

determines that

intellij2;ence

enlightens the mind,

because as enliohtener of the

beinjjj

mind, that

is

the mind's controller, the Atmaii

in the interior of everything,

the mind cannot ^o there.

it

The

ca})acity of the

mind

to think exists, because

is

enliohtened by the intelligence shinins> within, and

ly

it is

that, that the

mind

is

cajiable of activity.

Those who

o2

KENOPAMSHAI).
say that the

know the Brahman

which
mind.

mind

iis

pervaded by

the Brahman. Therefore know

is
'

tliat to

be the Brahmxtn

the Atrnan, the interior intellioence of the

Nedam,

etc.,'

has already been explained in

last verse.

the commentary on the

cf^ ^m

c^ T^ik

^t ^^^^m^

II

'-^

II

What

cannot be seen by the eye.

bnt by which
to
lie

the eyes are able to see, That alone

know thon

the
(6)

Brahman
Com.
mind,

not this which (people) here worship.

See'

'

means

'

perceive as an

o1)ject.'

By the

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

man

perceives the activity of the eye. vaiyinj;

with the activity of the mind.

?rE^'t^^
ST

^JTUtfrT

^^ ^^iT^?|<TH
II

cT^^ sT^ c^

T>R

M 2lte5^Hcr
(])eo])le)

II

What cannot
the Brah^nan
GoTYi.

be hea rd with the ear, bnt by

v\

Inch

the ears are able to hear.

That alone know thon

ti)

be

'What cannot be
hearinjTj,

not this which

here worshi]).(7)
iiu'ans

lieard with the ear'

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

oroan of
in

presided o\y^Y hy Diifdevata.

]>r()(hu'e(l

Akax and

coniKM-ted with tlie activity of the mind.'

WITH

SKI SANKAHA'S

COMMENTARY.
it is

53

By which
that
it is

the ears are able to hear,'

well

known
of"

perceived as an object by the intelligence

the AtiiKtn.

The

rest has

been already explained.

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

II

==

II

What none
which breath
to
is

breathes

with

the

breath,

but

by

in-breathed, That alone

;

know thou
here
(8)

be the Brah'inan

not

this

which

('])eo])le)

woiship.

Com.

'

What none
nostrils

breathes w

itii

the breath' means

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

fillin<i,

the

and connected with the

'

activity
*

of the

mind and

life.'

But by which,

etc.,'

means

by
is

the enlinhtenino intellip^ence of the Atnuin, breath

made

to

move towards

its objects.'

All the rest Hadeva,^

etc,' has

already been explained.

Here ends the

first

]tart.

Kcnopani^hob,

SECOND

PART.

"cT

^
is

f^f^cTH

II

ir

If
little

thou thinkest

'

know

well'

it

certainly but
kno^^^l, as

the

foiin of the

Brcihman thou hast

Therefore
I

also the

form in the Devas.

think that

what thou thinkest known

is still

to be ascertained.! 9)

Com.
not

Th*^ ])reeeptor, fearing that, the disciple peris \\\i^

suaded to believe that he

fit

Atman.i.e., the Brahman

'I

to be

abandoned or acquired, mifyht think

cer-

tainly

am
etc.

the

Brahman,

know myself

well,' says for

disci])le
'

the puipose of dispelling' that notion of the

Yadi,

Then,

is

not an accurate conviction

Certainly
it
is

know

(Brahman) (Brahman)

well' desirable ?
is

desirable'

But an accurate conviction

well.'
If

not of the form

know

what should be known becomes

it is

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

possible to

know

Wini
it

SHI SANKARA'S rOMMp:XTAHY.

55

well, just

a.s

an

inflaiiiiiiahle
fire.

substance can be con-

sumed by the consumingcannot

itself

But the essence of

fire

be so consumed.
is

The

well-ascertained
of every

drift of all

Vedanta
the

that the Self

(Atman)

knower

is

Brahman.

The same has been here exThe same has been

:

plained in the form of question and answer by the text

'

It is

the ear of the ear, etc'

still

more clearly determined by the text

enlijuhtened by speech, etc."

"

What

is

not

those

The traditional theory of who know the Brahiiian has also been declared by
"'
:

the text

It is

somethin>;

different

from both the

will

known and the unknown."

conclude by saying; "
It
is

This Ui)anishad

also

unknown

to

those

who
It is,

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

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

'

know

Brahman

well

'

should be dispelled.

It

is

evident that the knower ciinnot be

er, just as fire

known by the knowfire.

cannot be consumed by

There

is

no knower

otlier tlian i\w

Brahman,

to

whom

the Brah-

man

can be a knowable, distinct from

:

himself.

By

the Sruti

"There

is

no knower other than that," the

is

existence of another knower

fore,
'

denied.

The

belief, there-

know Brahman

well' is
'

an

illusion.

Therefore

well did the ]rece]tor say

Vadi. etc'

''Yadr

means

56
^

KENOPANISHAD.
perchance.' ''Suved(C

if

means

'

know Brahman

well.'

Because some one whose sins have been pureed and

who
is

is

really intelligent

may

properly understand what

i)rece])tor

tauoht and others not, the

'

begins with

doubt

Yadi, etc'

8uch

cases have also been found

'

to occur.

When

he was informed
is

This purusha
;

who
im-

is seen in the eye, this

the

Atman

this is the

mortal, fearless

self,'

Virochana, the son of Prajapati

and the

lord of the

Asaras,

thouoh

intellipjent.

mis-

interpreted this instruction, on account of his natural

defects

and understood that the body was the AtTnan.

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

com})rehend the Brahman, at the

first,

second and third

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

been removed, com])rehend the very

Brahman

that

lie

was

first

taught.

It

has been found in the world also,

that, of disciples receiving instruction

from the same

preceptor,

some understand him

j)roperly,
it

some mis-

interpret his teaching,

some interpret

into the exact

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

stand

it

at all.

What more need we

is

say of the know-

ledge of the Atm,an which

senses.

beyond the reach of the

On

this jKunt, all logicians, with their theories

of Sat and Asitt, are in conflict.

The doubt,

therefoie,

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

SHI

SANKAKA'S COMMENTARY.
witli

57

Yadi mnanyase,^ etc,

is

which the pie-

begins his discourse

certainly a))proi)riate, contlie

sidering that the discijiles, in spite of

instruction

that the Brahnian

stood him.
*
'

is

unknowable,
'

inij^ht
*

haw

misunder-

DiihariC means

little'

Vettha

Means

knowest'

i.e.,

thou knowest surely

little

oi Brahman'

form.
little,

Has Brahinan then

that
it is

many

forms, jjreat and

?

said

'

daharain, etc'

Quite so

many,

indeed, are the forms of

tions of

Brahnuin

j)ro<hiced

by condi-

name and

form, but none in reality.

it is

By

nature,

as the Sritti says,

without sound, touch, form, des-

truction; likewise, tasteless, odourless,

and
it

eteraal.

Thus

with sound, etc, foruj

that, as that
foiin,

is

denied.
is

But

may
is its

be said

by which a thino

defined,

rupaor
it is

the jieculiar attribute of

Brahman by which
form.

defined,

may

be said to be

its

We

thus answer
etc.,

Intellijijence

cannot be the quality of the earth,

all

<^ither of

one or

of

them
it

to<;ether.

or

under any

modifications.
<if

Siuiilarly,

cannot be the quality

the
ear, etc, or of
is

the sensory organs,

'

like

the

mind.
its

Brahniano rdpam,'' Brahman

defined by

intelligence.
;'

Hence
'

it is

said
is

"

Brahman is know;

ledge and bliss

*

Brahman

dense with knowledge'

infinity
'

Brahman

is

existence,

knowledge and

thus

58
the

KENOPANISHAD.
form of

Brahman
etc.,'

has been defined.

is

Truly so
tlie

but even there, the Brahinan

'

defined by
tlie

words

knowledoe,

only with reference to

senses,

limitations

of mind, body

and

because of

its

apparent

adaptations to the exapansion, contraction, extinction,

etc.,

of tlie body, etc.,

and not on account of

its

its

own

essence.

According- to

essence

it

will

be concluded
it is

in the subsecjuent pcn-tion of this

Upanishad that
to those

unknown

to those

who know, and known

ex})ression
'

who
Not

do not know.

The

Yadasya

bo^aJirtiana
it.

rupami' shoidd be read alonsj with w hat precedes

only dost thou know
little

of the form of

Brahman.
Devas
so^

when thou knowest

it,

as conditioned in

man, but also

;

when thou knowest

1

it

as conditioned in the

think.

P^ven the form of

Brahman
limited
liy

as

it

exists in the

Devas
gist
is

is little,

because

it is

condition.

The

that the

Brahman

limited

by no conditions or

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

as Bha'nia, eternal, cannot be
so,
I

known

known

well.

This beino-

think that you

haw

yet to

know Brahman by enpreceptor, the disci] )le

quiry.'

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

en(piiry.'

Thus addressed by the

sat in solitu<le all

composed, discussed within himself

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

WITH

SKI sankaka's

COMMKNTAKY.
by
liis

59'

(preceptoi), arrived at a
realised
it

eonclusioii

reasoning',,

in himself, apijroached the preceptor

1 tliink 1

and ex-

claimed "

now know Brahman"

^T
ST

JTTt

^^

l^trT

%^frT

^
M

=^ =^

^t ^?(T|^ cf5T ^I
I

^^fcT
I

II

'<o

II

do not think

know
of us
l>y

well

know too
that,
;

not that

do not know.
as also

He
is

who knows
'

knows that
that
I

what

meant

know too
how,
the

not

do

not know.'

(1<J)

Com. On
" Listen.
is
I

V)eino

asked
I

disciple

says

do not think

know lirahinan well." "

Then
know

the Brahruan not

known by thee?"
" Not that
'1
1

Thus

cpiestion1

ed, the disciple says

do not know,

too;" the

word

ioo in

know

too'
'

means
1

'I
I

do not

know

too.'

is it

not contradictory:
If

think

know not

Hrahiiiau well
est w^ell,
If

etc. ?'

thou dost not think thou knowalso ?

how then dost thou think thou knowest

knowest,

again thou thinkest thou certainly

dost thou think
is

then

how

thou knowest not well? To say

well by the

that a thing
it is

not

known

man who knows

false
is it

a contradiction, the eases of

left

doubt and

know-

ledge being
to lay

out of consideration.

Nor

possible

down

a restrictive rule that the

knowledge of

^0

KENOPANISHAD.
should be doubtful
or false.
It
is

Brahman
known

well

that under any

eircunistances. doubtful or false

evil.

knowledge works oivat

to be shaken in
disciple
his

Thouiih thus attempted

conviction by the prece])tor the

was not shaken.

From

the tradition which

i.e.,

his master

had ex})lained to him,

that the Self

is

somethinti other than both the

known and the unknown,

from
ex})erience,

from
the

the

reasonableness

of the doctrine and

strength of his

own

the

disciple

Qoudly

exclaimed,

showing

the

firmness

of

his

knowledge of the Brahman.

thus stated.
"

He

of us,'

i.e.,

How lie exclaimed is my co-disciple, who corsaid,

rectly understands

what

have

knows That (Brah'

man).
know.

T\w words he
I

referred to are

not that

do not

know
is

too.'

What was
disci})le

defined by the expres-

sion 'that

something other than both the known

discussed and decided
;

and the unknown', the

from inference and from expeiience

see

and

in order to

wliether the ])receptor"s views agreed with his

to

own
dull
in

and

counteract any false conclusion,

which

|)ersons

may ha\e
' :

arrived at. he expressed the

same

different words

not that

do not know

know

too.'

The

confident exclamation of the disciple

'

He

of us,

etc.,' is

accordingly appro])riate.

WITH

SKI

sankaka\s commextaky.

Ql

^mwf

cT^ Tct ^<^

^m ^ %t

b:

It is

Known
it

to

him

to
it

whom
is

it

is

Unknown
(It
is)

;.

he knows

not to

whom

known.

Un-

known

to those

who know, and Known

to those

who do
(11)
of the
itself
is

not know.

Com.

Turnin; from
The

the cononrrin^ views

preceptor and

tlie disciple,

the Sruti speaking for

conveys in this text the view abont whicii there

disafjjreenient.

no

pnr}K)rt

is

that

to the
is

knower of
that the

the

Brahmaii
is

whose

firm

conviction
is

Bralmian
Bnt
he,

unknowable, the Brahraan

is

well known..
is

whose conviction

that

the

Brahman
those

known by him. certainly

knows not the Brahman.

only states

The

latter

half of

the text

two

distinct conclusions of the wise

and ionorant man more

well, the

emj)hatically.
is

To

those

who know
;

Brahman
who do

certainly (a thinij)
i.e.,

unknown

but to those

not see well,

who confound the Atrnan with the

sensory oro;ans,

the mind and the conditioned intelli-

gence l^Biiddhi],

Brahman
tlie

is

certainly not
itjjnorant
is
;

known,,
for, in

but not to those who

the case of these,

are extremely

thought

'

Brahnuin

known by

62

KENOPAMSHAI).
In
tlie

us' never arises.

case of those
of"

wlio find the

Atriian in the conditioned organs

intellioence,
is

sense,

mind and

the

false

notion

'I

know

Brahman'
discriminate

quite

])OSsil)le,

because

tlie}'

cannot

between

Brahman and
show
tliat

these conditions and because

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

It is to

known
tlie

to tliem.
is

such knowledoe of

Brahman

fallacious that the latter half of the text

Or,

is

introduced.

the latter half

'

Avijnatani. etc'

may

be con-

strued as furnishino- a reason for the view

propounded

in the former.
jncT^Tv:rf^T^

^^^^^^

ff

f%^^

(The BrahTnan)
:a8

is

known

well,

when

it

is

known
his Self

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

such

knowledoe) one attains inunortality.

By

Jie attains streni^tii

and by knowledye. inunortality. (12j

it is

Com.
those
will

It

has been settled that

If

unknown

to

who know.
then come to

Brahman

be not

known
is

at all, it

this,

that there

no difference

between the worldly-minded and those who know the

Brahman. To know is also a

say that

It is

unknown

to those

who

contradiction.

How

then could that

WITH sm kankaha's commkntaky.

G3

Brahman
text,
'

be well-known

?
'

This

is
'

explained in this

Pratibodfuividitam

means

known

in iesi)ect
'

of every state of consciousness.'

is

By

the word

bodha

'

meant

mental

peicei)tion.'

That by which
is

all states

of consciousness are jierceived like objects

Ife

the

Atman.
by

knows and

sees all states of consciousness, being

is

nature nothini;- but intelligence and

indicated by

these states of consciousness, as blended with every one

of them.

There
])e

is

no other way by which the inner

Therefore when the Brah-

Atman
man
ness,
is

could

known.

known
it is

as the witness of all states of conscious-

then

known

well.
it

Being the witness of

be clear that
it is

all

states of consciousness,

will

intelli-

gence in

its

essence, subject to neither birth nor death,

+ternal, |)vue,

unconditioned, and one in

all

things,

l3e-

ciiuse there is

no difference

in

its

essence, just as in

the essence of the Ahis, in a vessel or

etc.

mountain cave,

The
is

drift of

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

ditions]

that the

Brahman
at
'*

is

other than both the

known and the unknown.

will

It is this j^ure

Atman

that

be described

the

close
is

of

the

UpanisJtad.

Another Sruti says

hearer of the
ear,

He

the seer of the eye, the

the thinker of thought, and the

ex])vession

knower of knowledge." But some explain the

64
^

KENOPAMSHAD.
t])^^

Pratibodhaviditam/ iw
its

text of

as ineaiiiiio-

'known
on
the

by

defining

attribute

knowledge,'

view that
ing

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

activity in knowing,' just as the

known

as that

which

sliakes the branches of the trees.

is

In this view

the Atnian

an unintelligent

substance
itself.

having the
Consciousconsciousit ;

power to know and not intelligence

ness ness
is is

])roduced

and

is

destroyed.
is

When

produced, then the Atinan

it is

associated with

but when

destroyed, the At7)ian, dissociated from

consciousness, becomes a

mere

luiintelligent substance.
theits

Such being the

case,

it is

not possible to get over

is

objection that the

Atnum

rendered changeable in

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

according to the followers of

Kanada
i\\^

consciousness

is

said to be produced by the combination of the

Atnian

and the mind and to adliere to

the Atnian
is

Atnian.

Therefore,

possesses the

attribute of
It

knowledge but
simply

not

subject to

modifications.
a
])i)t

becomes
this

substance just like

made

red.

Even on

theory the

Brahman
etc.,'

is

reduced to an unintelligent sub-

stance and therefore, the Sridis

^Brahman

is

knowledge

and

bliss,

would

bje

set

at naught.

Moreover

WITH
the

SHI SANKAKA'S

COMMENTARY.

65

Abmin

ha\in^'

no parts

and being omnipresent

mind), the

and,

therefore, ever connected (with the

impossibility of laying

down

a law regulating the origin

of recollection

is

an insurmountable objection.

Again that the Atrnan can be connected with any

thing
logic.
is
'

itself

repugnant to the Srutis, Smritis and

is

The At7aan

not conriectetl with anything

else;

'

The Atnuin unconnected with anything supjiorts

so say both the S)'uti

e\erything;

and the SviHti.

According

to logic, too, a

thing having attributes

may
not

be connected with another

having attributes and

with one dissimilar in class.

To

say, therefore, that a

thing having no attribute, undifferentiated and having

notliing in
anotlier

common

with anything
is
is,

else,

condiines with

unequal in class

illogical.

Therefore, the

meaning that the

light, eternal

Atman

by nature, knowledge and

at,

and undecaying, can beamved

only

if

the Atinan be the witness of all

states of consciousness,

and not otherwise.

sion
'

Hence the meaning of the expresiwitaiti'

is

Fratibodhaviditaiii
it

just

what we

explained

to be.

Some, however, explain that the

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

Atman

is

knowable by

itself.

There the Atnuia

is

thought of as

conditioned and people talk of knowing the

5

Atman by

"66

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

the

were, the uiieoiiditioii-

ed

Atnum
Thus

from the Atnidii conditioned by intelligence,

it

<^tc.

has lieen

sai

" lie sees the

Atniau by
At)n,<(n

the Atnian" and "() Best of

men
is

know the

by the Atmari,

thyself."
beinjij

It

is

clear

that the unconbeinjij

ditioned Atnian,

one,

not capable of
Beini>-

known

either by itself or by others.

it

itself

the

knowin<; princi]le, knowin<>- principle

;

cannot stand in need of another

just as

one

lii>ht

cannot

])()ssibly retlie

quire another liyht.

followers of

So here.

On

the theory of
is

Buddha that the Abnan

It is well

known by

itself,

knowledj^e

becomes momentary and no Atwtnt

possible.

as its

knower
ledge

is

known

that the knowheinii;

is

of the

knower knows no
Ajiain

destruction,
'

indestructible.
f^ternal,

the

Srti.t'is

Him
"I'his

who
is

omniinvsent and

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

lie,

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

and
*

fearless,'

etc.,

would be
'

set

at

naught.
'

Some,

however, construe the word

causeless
])erce]>tion'

Pratihodlui
of
"

to

mean
slee]>s.

as

that

one

who

Others yet say that the

*

word

Pratihodha^

means
once or

knowledge of the moment.'

has or has not
oft<'n

(We
it

answer) whether
occurs

it
is

a cause,
it
is

whether
still

repeated,

PratibmUut,

itself

or

WITH
knowledi'e
as the
itself.

SHI SANKAH.VS COM.ME.NTAUY.

67

The
of

drift is tliat

the BrnhiiKdi

known
is

witness

all

states

of consciousness

wellini-

known, because by such

inortality,
])ation.
i.e., bein<i'

knowle(l<;e,

one attains
self, i.e.,
is

centred in one's

enianci-

The

knowled;;e that the Atnimii

is

the witness

of

all

states of consciousness

the reason for inunortalfact of

itself.

ity.

liniuortality carniot possibly be the

the

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

The

immortality of the
is

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

consistinj;' in \t*^h^if

Atnum,
i<;no-

causeless; thus the mortality of the AttiKdi consists

in

the mistaken belief of no

Atitutit''

induced bv

rance.

How
?

ai^ain.

it

may

be asked, does one attain

iinmortality
ex[)lained

l)v

the knowledi^i^ of the AtiiKin as already

therefore, said as follows
' :

It is,

Abtmna

'

means
'

'

by
*

one's

own
means

natine
*

;'

'

Viuddte"

means

attains

;'

Virydiit'

strenth or capacity."

The

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

herbs, devotion

and

(/0(/a

cannot overcome

nioi-tality,

because that

is

produced by' things themselves mortal.

knt)wled^e of the AtiiKin

The

stren<;th gained iiy the

can be ac(juired
other means.

by

tlie

Atriuin

alone and not by any

])y

Because the strength produced

Aiiiidii does

the

knowledge of the
aid,

not require any other

death.

that

strenj>tli

alone can overcome

And

68

'

KENOPAXISHAD.

because one ae(juires by bis

Atman

alone tbe strenotli

produced by tbe knowledoe of tbe Atman, tberefore

he attains

immortality

by tbe

kno\vled<;e

of

tbe

Atnum.

Tbe

Atharvamt

Upaniskad

says

"Tbis

Atman

cannot be attained by one devoid of strenotb.'*

If

one knows (Tbat) bere, tben

tliere is trutli.

If

one

knows not (Tbat)

wise, seeing tbe

bere, tbere will

all

be great

loss.

Tbe
(13)

one Atrtutn in

created tilings, baving

turned away from tbis world, become immortal.

Coin:

It

is,

indeed, bard to suffer birtb, old age,

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

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

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

of tbe miseries
in tbis

of

Samsara. Tbere-

fore if a

man, even

world being autborised jnul

as

coin])etent,

knows the

Atnum

defined,
is

in
;

the
i.e..

manner already explained, tben tbere

tliere is in tbis birtb as real existence.
(\oe not

truth

a mortal, innnortality, usefulness,

But

if

one living here and authorised

there
in
is

know the Brahman, tben

for

long and

great

misery

bim,

i. e.,

rotation

S((insara

'

one cDiitinuous stream of biiths and deaths.

Therefore

WITH
the Braliniins

SRI SANKARA'S

COMMENTARY.

69
dis-

who know the advantages and the

immoveable and moveable, the one
i.e.,

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

in the iiniveise, es-

sence of the Atnutn,

flisoust

the Brah^aan, turn away with

from this world, the creature of ignorance con-

sisting in the false notion of 'I'

and

mine' and having

oneness
l>ecome
of

realised the

principle of unity,

the
i.e.,

the

:At7)Uin in
itself
;

all,

become innnoiial,

Brahman

for,

the Sruti says "

He who knows
itself."

that highest

Brahiiian becoines Brahiiian

Here ends the Second Part.

l\cnopauiel)ab

THIRD PART.

The Brahnmn won a

that victory of the

Aictoiy for the

Devas and

in

Brahman tlie Devas

victory
is

attained ftlory.
is

They

tlioufijht

'

tlie

ours and this <;lory

ours alone.'
Corn.

(14)
tlie

From

passafve

that

'It is

not

known

to

those
is,

who

know,' some fools

may

ai<>iie

that whatever
is

can be known by proofs, and whatever

is,

not cannot

be so known and
of a
exist.

therefore, non-existent, as the horns

beiny;

hare,

and Brahman,

unknown, does not

fall

In order that they

is

may
;

not

into that error

])assa!:;es

this ])arable

introduced

for.

the subsecjuent
that

clearly show the

folly of tliinkin<' that

all in

lira/niKdi

who
to

is

controller of
Det'dfi,

every way, Deva, even sujxM-ior

lords,

all

Lord over

not easily known, the

WITH
cause of
tlie

siu sankaha's

commextaky.

71

victory of the JJevafi

and of the defeat of

rehited) for euk)ois-

the

As ar(i8 does

not exist.

)r (it is

uv^ the knowU'd^e of

tliat it

Brahman.

How

J{y

showin*^

was, indeed,

l)v

the knowh^l^e of the lirahvuin

;

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

and Indva

sjxH'ially
is

more than the

rest.

Or,

it

shows

how

difficult it

to

know Brahntan, because even

and even ludva,

Fire, etc, with all their ;reat powers,

lord of the

Devas knew the Bvahiaau only with consiIt

deralile difficulty.

^nay be that the whole Upanisfuni

to follow

is

intended to lay

down an

injunction (to
in-

know the Brahman)

doer, etc., found in

or the story

may have been

tended to show the fallacious nature of the notion of

all livino- bein;s.

by contrasting

it

with the knowledge of the

tlie

Brahman
won
a

fallacious

like

notion of the l)ev((s that

defined

the victory was theirs.

victory
in
for

The Brahman aheady

benefit of the
y>i9v<,s

the

;/..,

the

Brahman

a battle

between the Devas and the A suras defeated the Asaras,

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

and

fi^ave

the

benefit of

the victory to the

world.
etc.,

Devas

i'ov

the preservation

of the

In this victory of

i^r^/t/Hr/ji

the Devas, Fire,

victory

attained <,dory. and not knowini; that the

72
and glory

KEXOPAMSHAD.
belontred to the Pao'araatman, seated in their

own Atman,

the witness of

all

perceptions, TiOrd of the

all

universe, omniscient, the dispenser of the fruits of

Karma, omnipotent, and

of the world, looked

desirous of securin<Tj the safety

glory, as

upon the victory and the

achieved by themselves

the

Atman

enclosed within
etc.
;

the limitations of their own forms. Fire.

glory

that the

their being Fire, Air,

Indra and the

theirs

like, result-

ing from the victory

was

and

that

neither

the victory nor the glory belonged to the

all

TiOrd,

over
this

the At'inan within them.

So they cheiislied

false notion.

<T^

r^irlT 'Ir^l ^

5[T^^

cT^

??T3TTiT(T

T%fq^

?T^m%
II

'^y,

II

He knew
Com.

this notion of tlieirs

(freat Spirit

and ai)peared before

them. What that

was they did not know. (15)

this false

The Brakman evidently knew

Brahman
all

no-

tion of theirs.

being onmiscient and direct-

or of the senses of

living beings

knew

of the false

idea of the Devas and in order that the Bevas might

not be disgraced like the Asuras by this false notion, out of pity
fin-

them and intending

to bless

them by

disfor

pelling their false notion,

api)eared

before

them

WITH
tlieir benefit in

SKI SANKARA's

COMMENTARY.

73
its

a form assnniefl at will, in virtue of

f^loriouts

power
in^'

a form nnprecedentedly
all

and astonishsenses.

and capable of

bein^- perceived

by the

The

Devas did not at

before them.

know the Brahnian

is

that appeared
this venera-

Who

this Ydhshirti,

i.e.,

ble (freat Spirit.

^^^J(H in

^11

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

<gt

^^

nf^

fqtrT

II

'1

II

They addressed the

out what this (ireat

Fire thus

'*

()

Jataveda
'*

Find
(IG)

Sjtirit is."

He

said

yes."

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

"what power,

in thee so
all this,

named,

is

lodged.'

He

replied "I can burn even

i)laced

(m the earth." Cl8)

:

That
this.
'

a straw before him and said with

all

Burn

He

a])pro}vche(l it
it.

haste

but was not

able to burn
to the Devas
this

IFe

immediately returned from thence

'*

and

said
is."

was not able to learn what

(19)

Great Spirit

,74

KEXOPAMSHAI).

Com.

The Devas not knowing what

it,

tlint Spirit
it

was,
was,

being afraid of

and

(lesiions

to

know what
tliein
*'

thus addressed A<pii wlio went

liefore
()

and wlio

was
well

little

less

than omniscient.

J(tta,veda, learn
is.

what

this Grreat S[)irit

now

in

our \iew
it

You

are the hri<vlitest of ns

all.*'

"Be
it,

so" said A(/ni

and ran towards the

Spirit.

Seeing-

him a])proach near,

but o\erawed into

with a desire to ask questions of

silence in
its

presence, the Spirit asked

him

"

who
as

art

thou

? "

Thus (juestioned by Brahman, Ar/ni

well

replied
;

"I am Affni

known

also as

Jataveda"

if in

self-complaisance at beino- so well

known by two names,

:

Bralttnaa said to A(jni who had thus replied

" what
signi-

power
ficant

is

in thee

who ownest such well-known and

names.
all this

? "

He
*

replied

'"
:

could reduce to
etc.,

ashes

universe

and

all
*

immoveables,
is

on
;

this earth."
for,

The word
is

earth
is

illustratively

used

even what

in the air

burnt by A<ini [Fire].

The brahman
vain-glorious,

placed a straw before Aijni

said
:

who was

so

and

" Burn but this straw in

this, give

my
up

presence.

If

thou art not able to burn

all. "

thy vanity as the consumer of

Ar/ni approached the straw with

Thus addressed,
sj)ee<l
it.

all

the

of over-

weening confidence but was not able

to burn

So he.

WITH
JaUiveda,

SKI

sankaha's commkxtaky.
to

75

l)eiii^' uri}tl)U*

hum

it,

covered with shame

silence
'*
:

and

haliied in his resohition, retiunied in

Sj)irit

fVoni
I

the presence of the not

al)le to learn

and told the Dev((8

was

more, conccrniniH this Spirit.

"

ifw-mfm^

[\\\\\

cT?%

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

(T^^^rme^-

?i^mrlT

II

*<x

II

The Devas then

what

said to
is

Vaya
said
:

''
:

J^ani

()

Vaya
thou "

this (Ireat Spirit

"

He

" yes."
"

(20)
?

He

ran to That.
*"
:

That
]'ayii ov
is

said

who
"

art

l[e replied

am

Mdtarlsva.
in thee
all
;

(21)

That said " what power

so well

known

""

He

replied
is

''
:

can hlow away

the universe and

all

that

on the earth."
}>laced
a

(22)
hefore
it

That
it

straw

him and
all

said

'*

Blow

away. "

He

appioached
it.

w ith

speed hut was

not able to blow

He

returned innnediately from

I

there and told the Devas "

this (xreat Spirit
is.

was not able to leani who

"

(23)

76
Com.
etc.
'

KENOPANISHAD.

Tliey next addressed

same
so

Fa-i/if'tlius

' :

know
root
'

tliis.

Tlie vest bears tlie

nieanino- as in
tlie

tlie last

passage.

Vayu
to go 'or
it

[^Aii'] is
'

named from

which

means
*

'

to smell.'

Vayu

is

also called

Mata-

Hsva^ because
Adadiya7)i
'

travels \_svayati^ in space

'

[jinatart].

ineans

can take.

'

The

rest is explained

as in the i)revious i)assage.

^RTgm

^.flT^

cTT

^fl^r^ T%JTcT^^iTTrr

II

"<%

II

Then they

said to

Indrd

'*
:

Maglunan

learn

what

this (freat Spirit is."

He

said " yes "

and ran

to That.

That vanished from

his view.
a

(24)

He

beheld in that very spot

woman, Utna, very

beautiful

and

of

golden hue. daughter of Himavat.

is this (rreat Spirit ?"

He
(25)

said to her "

Com.

Atha,

What

etc.,

has

already

been

explained.

Iiidra^ lord of the Devaa,

^)Owerfi]l of

Mwjhavan, (being the most

and lan to That.

them)

said yes,

But That
wished
In the

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

7Mvn and did not even talk

to him, because

it

to crush altogether his j)ride at being Indra.

very spot where the Spirit showed

itself

and from wiiich

WITH
it

SKI

SANKAKA

.S

COMMKNTAKV.

vanished and near the place where ladra was at

tlie-

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

within himself what that Sjurit was, and did not

return like A(/ni and

Vayu.

Seeinj^; his

attachment

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

woman and
very
a]])ro-

of

Uriui a})})eared before him.

Iitdra beheld knowis

ledge, fairest of the fair,

])riate in

'

this ejuthet

the particular context

as

if

adonied

in yold.

Himavatifit^

may mean

the dau<;hter of HiinaUiya,^

and

beino- ever

associated witli

the

T^ord (Sivc) the

'"
:

omniscient, and havin<;- approached her, asked

is

Who

this Spiiit that

showed

itself

and vanished ?"

Here ends the Third

Pai-t,

Kciiopaiu^ha^.
FOURTH PART.

f^%\^TJr

sTflfcT

II

\\

II

She

said " It

is

Brahtiudt indeed.

Attain

ijloiy in

the victory of
learned that

Br<ikiti<in. "

From
'

her

words only, he
(26)

it

was Brdhinan.
particle
'

Com.

The

H<i,

means

'

verily.'

(xlory

in the victory of the

omnipotent

TiOrd (for the

Et(ft

Asnvds

were defeated only by BrdhitKin).

predicate.

modifies the

Vonr notion that the

is

victory

and the

i;lorv

are yours

false.

From

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

that

it

was

Br<ihm((n.

The

force of

'

only

is

that

Iiidva did not

know

of himself.

5IT^T^ T^?!^^
These
Jk'V'is

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

\\

^.vs

II

A(/iii.

Vayit

and

/iidra

thei(>fore

much

excel others, because they touched the lirtdtiudH

nearest.

They

it

was who

tiist

knew

the

Sjiirit to

he

Brdknidu.

("27)

WITH
Goni.

SKI

.sankara's

commkntaky.
A<jni, Vayit

79

Because these Devds,

power, (juality

and Indnv

jq)[)roac*lied

the BvdhiMin nearest by conversinfj with

and
in

seeing-

That, they surpass the otiiers considerably

the

uiattei- of
'

and

affluence.

The
and

particle

Iva

'

either has no nieaninj;- or

has the force

Fcfif/Jt

of

certainly.'

Because these J)ev8,

Aijiii,

Iiiili'd

apjtroached nearest the most desirable Bi'dhmau,

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

who

knew

the Bralmian^

they are foremost.

Therefore also does liidrn considerably

excel other

DevdS because he apjtroached Brahtimii

b.'cause he
first

nearest atid

kn<w the

Sj>irit

to be

Brdhiimn.

(28)

Coia.

Because even
liidvd
so

At/iii

and

Voi/it.

knew Brnhfirst

nian from the words of Iiulva and lxcause Iiuira

heard of the Brahinaa from the words of
fore

Uma,
Devas.

there-

does

excel

the

other

He
who

approached Brnhiivin nearest because he was

first

knew the Brahinan.

80

KKNOPAMSHAD.

Tims

is

That inculcatwl

liy
it

illustration

that

it

flashed like liohtninoas

that

appeared and vanislied

the illustration of the
(29)
discussed, this^

the eye winketh.

This

is

Brahman
Com.
is

used in respect to the Devas.

subject

Of the Brahman the

Adesa
is

the Adesa.

instruction by
liy

means

of illus-

trations.

The

illustration

which the Brahman,

is

the like of which does not exist,

explained
is

is

said

to-

be

its

Adesa.

What

is It ?

That which

well-known
'

in the world as the flash of liohtnino-.

To add

kritait

vat

'

is
'

inconsistent.

Therefoie we understand

to

mean
'

the flash of liohtnino'.

The
'

jjarticle

'A means
'

like.'

The meaning
another
It

is

'

like

the flash of liohtnino-.'

We

find

Smti

sayino-

As

if

liohtninolike lioht'

flashed.'

just showed itself to the Devas

ning and vanished from their view

[bright] should be supplied after
'

or the

word
'

Tejas'

Vidyutah [of liohtfor a

ning].

The meaning then

dazzling
it is

is

that It shone

mo'
'

ment
*

like a

flasli

of lightning.

The word
ith

iti

'

shows that

an

illustration.
'

The word
This
is

is

used in the sense

of
it.

of and
What
"iiich

or

else
?

'.

another
as

illustration

is it

It

winked
distinct

the

eye winks.
ing from

The

suftix

lias

no

mean-

the meaning

of the root.

The

particle

'

WITH

SRI SANKAKA'S

COMMENTARY.
is

81

means

'

like

'.

The meaning
closing-

that

it

was like the

turn from
is

eye opening and

objects.

to see

and

to

its

This illustration of the

of the deities.

Brahman

taken

from

tlie activity

^T:
Next
illustration,

II

^o

II

from the

Atvum
to

within

tiie Ixxly

as speedily as the
as

mind goes

Brahinan

as speedily as

one thinks of Bralmiati by the

mind, and

speedily as the
CoTti.

mind
'

wills.
'

(30)

'

AtJm

means
an

next

'.

We

offer
'

illustra-

tions from the

Atnwn

within
object'.

the liody.

Goes to
as
'

means

'

perceives as

As speedily
as near.
i. e.,

one

(worshipper) thinks of the

Brahinan
'

Ahhikthe

shnam means Brahman. By

'

'

very much'.

Wills',

about

the volition, recollection

is

of the mind^
jierceived

the Brahm,an as bounded by the mind

as

an object.

Therefore

this

is

an

illustration

of the

Brahman

taken from within the

activity of

body, as

lightning

and winking from the

those illustrations
taneously, so

the j)owers.

And

as

show that Brahimin

flashes instan-

these illustmtions show that

Brahman^a
of

appearance and disai)pearance aiv as quick as the perceptions

of

the

mind.

These

illustrations

the

82

KENOPANISHAD.
because
it

Brahrtuin are oiven

can be
It is

understood by

dull persons only if so illustrated.

well-known that

the unconditioned

Brahman

can be known by persons

of inferior

intellect.

The Brahrtuin should be

is

worshipped by
It
is

all

and

hence called Tadvana.

As Tadvana,

must be
loved by
(31)

worshipped.

Who

thus knows

Brahman,
'

alljiving beings.

Com.
is

'

TaV means
'

well-known'.
It

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

'
*
'

vamim.
as the one
is

means

'

which deserves to be worshipped

livin<>- thinfjs'.

Atman

of all

The Brahman
virtue.

well-known as

Tadvanam and
a

should, therefore, be
(hMiotint-its

worslnpped as Tadvana,
*

word

Worshi])j)ed'

means

'

contemplated.'

The Smii next

contemplates
of this

declares the fruit attained

by one who contemplates

the Brahiiuin by this

name.
defined

He who
as

the

Brahman
him

already

possessed

virtue,
l)ray to

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

him as they would to Brahman.

instructed, the disci]>le addressed the preceptor

Thus

tJie

following manner.

WITH

SKI sankaka's

commextaky.

83

^rT
(The
disciple).
(()

II

\'<

II

Preceptor

1)

"Teach

ine

the

Upanishid". (The preceptor).

"

We liave told thee the

told

Upanishml."

We

liave

certainly

thee

the
(32)

Upanishad about Brdhnyin.''

Cmn.

When the

disciple said "

( )

holy one
of,"

Teach
''What
" Tiie

me
is

the secret that should be tliout>ht

the preceptor

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

that

UpduifihadT
thee

The

jjreceptor replied

Updnislmd treating
been
half
tau<;;ht
is

of BrnJmian, the sui)reine Self, has

excel in knowledge".

who

The

latter

intrtxiuced for decisively assertin^j that the of

know-

ledi^e

the su])renie
is

Praniatttian,

the

Brdhiiinn
is

already explained,

the Upauishad.

Now what

the

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

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

(juestion
tell

him the Upanishdd

If the

was about what was already explained,

itself

then

the question
like

beconies redundant and meaningless

If,

Pishtapeahdna.
})artially
:

however, the Upanishad had

it

been only

explained, then the concluding

'*

by

reciting its fruits

Having turned away from

this

84
world

KENOPANISHAD.

they

become

immortal,"
if

is

not

reasonable.

Therefore, the question,

asked about the unexplained

is

portion of the

Upanishad

also

unsound, because there

was no

}>ortion yet to

be explained.

What then
answer thus

is
:

the

nieanin^i^ of

the

questioner.
:

We

The

disciple

meant

to say

" Does the Upanishad

already

explained stand in need of anythinjT else which should

combine with

it

to secure the

desired end, or does

?

it

not stand in need of any such thing

If

it

does, teach
If it

me

the Upanishad aliout what

assert
is

is

so

required.

does not,

emphatically like Pippalada in the

nothinj? beyond this

words

There
is

."

The precepthat
as
this
al-

tor's emphatical assertion, "

The Upanishad has been

It

told thee"

but proper.

may

be

said

cannot be construed as an emphatic assertion,

ready
the
'

explained, for

somethin<T yet had to be

that

said by

preceptor.
',

It is true
is

the

j)recei)tor

adds

Tasyi

etc.,

but that

not added as a portion com-

biniufj with the

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

distinct aid
for

complishinj:; the

achieving the end with the Upanishad,

but as

some-

thing intended as a means to the acquisition of the

knowledge

of

the

Brahman

for,

tapas,

etc.,

are

apparently of the same importance with the Vedas and

WITH

SKI SANKAKA'S
beinj^

COMMENTARY.

85

their supplements,
It is well

mentioned alon^ with them.

tlie

known

that

neither

Vedfis nor the

suj)-

plements are the direct complements of the knowledge

of the

Brahman
it is

or

concomitant helps to
to assign

it.

It

is

urged that
offices

only reasonable

different
in

according to merit, even to

breath.

many mentioned
named, are used
according

the same

Just as the 'uuintras for invoking

the gods, where more than

one

is

to as
is

j)erform the function of different deities

the god to be invoked

is

this or that
jjeace,

it is

urged
truth,
heljis to

it

to be inferred that tapas,

karma,

etc.,

are either

complements or concomitant
of

the
tlieir

knowledge

Brahman^ and

that the Vedas

and

sup])lements, elucidating meanings, are

only helps to

the knowledge of
this distribution

Karma
is

and Atma.

They urge that

reasonto this

only

reasonable from the

ableness

of the applicability of their puri)ort

distribution.

This cannot be, for

im})Ossible

it is

illogical.
It is

This
unrea-

distinction

is

to

bring aliout.
tlie

sonable to think that the knowledge of

before which
fruit, etc.,
all

Brahraan^
doer,

notions of distinctions of deed,

vanish, can i>ossibly require any extraneous

thing as
]ilishing

its
it.

comj)lement or concomitant aid in accom-

Xor can

its

fruit,

emancipation, require

86
any such.

KENOPANISHAD.
It is said
:

"

One

desirous of emancipation
all its

should always renounce

kmmia and
tliat

aids.

It

is

only by one that so renounces

(can be reached).

the

hij^hest

place

Therefore, knowledge cannot consistently witli itself

require JairTiUt as
its

concomitant

heli)

or

its

comple-

ment.

Therefore, the distribution on the analogy of the

is

invocation in Suktavaha
fore, it is

certainly unsound.

There-

soimd to say that the question and answer were

intended only to

make
all

sure.

The meaning

is

''

what

was explained
require

is

the Upanishad, which does not

for

anything else

ensuring emancipation."

cT^

cTtr

^: ^%]qf%5T
self-control

^^:
and

^WT^

H?^n?TcRq:H
its

XX

Devotion,

Karitia are

pedesis

tal, as also the

its

Vedas and their sui)plements.

Truth

abode.
Goni.

(33)

Of the Upanishad about Brahman which has

etc.,

been already taught, devotion,

acquisition.
'

are helps to

the

Tapas^ means, 'control of the body, the

'

sensory organs and the mind.'

Dania means
'

'

freedom

from passions.'

'

Karma

'

is

A(jnihotra, etc.

It has been

seen that knowledge of the

Brahiuaa mind

arises indirectly

tlirougli the purification of tlie

in the perscni,

who
is

has l^en retiiied by these.

Encu when Brahman

WITH
explained, those

SHI SANKAKA's

COMMENTARY.

87

who have not been

purtijed of their
it,

faults, either disbelieve or

misbelieve in

as in

the

cases of Itulra, Virochiiia, etc.

Therefore, knowledge
has, i>y

as inculcated arises only in

etc.,

him who
says

tapas,

performed either

in this birth or in

many
"

previous

ones, purified his mind.

The Snit!

To
is

that highgreat

souled

man whose

devotion to the Ix>rd

and

whose devotion to

his preceptor is as great as that to the

liOrd, these secrets

explained become illuminated."

arises in
'

The

SmHti

says

"Knowledge

men

bj^

annihilation

of sinful deeds."

The word
etc., is

iii

'

is

used to show that

the mention of tapas,

for
it

only by way of illustration;

will

show that there are other aids than those

acijuisition of

mentioned to the

knowledge, as freedom
'

from pride, hatred of })omp,

'

etc.

Pratishta
is

'

means
firmly

legs.'

For,

when they

exist,

knowledge
with
i.e.,

seated

j ust as a person goes about

his

legs,

the
etc.

four Vedaa, all the six sujiplements,

SikaJui,

The

Veclas being the enlighteners of the

knowledge of

karma and

the supplementary scriptures being intended

'

for their protection are called

legs

'

of the knowledge

of BrahnKtn.

Or the word ^Pratishta' having been

/ej/8,

construed as

the Veclas nuist be understood as

all

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

S8
tc.

KENOPANISHAD.
In this case
it

should be understood that in

etc.,
is

tlie

mention of Vedas, the Angas, siksha,

mentioned.

are in effect

\Mien the trunk

;

[cingt]

mentioned, the

limbs \_angas] are included

in the trunk.
is

because the limbs live

The

place where the

'

Upanishad
'

rests

Truth.

'

Satyam

(Truth) means

freedom from
for

deceit

and fraud in speech, mind or deed';

knowledge
deceit

seeks those

who

are good-natured and free from

and not men

ful
;

of the nature of the Asuras and the deceit:

'

for,

the Sruti says

Not

in

whom
is

there

is

fraud,
is

falsehood or deceit.'

Therefore,

it

said that

Truth

the resting place of knowledge.

The mention again

of

Truth
its

as the resting i)lace of knowledge, notwithstanding

im})lied
'

mention as

'

the leg on which knowledge

etc., is to indicate

stands

along with devotion,

that

Truth excels others

Smriti says
:

as a help to

knowledge

for,

the

" If a thousand

Asvamedha

sacrifices

and

Truth were weighed

will outweigli

in the balance,

one Truth s])oken

the thousand sacrifices."

^I

^m^^ ^<N^^

TT'^JTIR?^ ^if
fcTSm

^t%

^1
II

VfJ^-

STfcTfcT^fcT

\^

II

He who knows
sin, lives firmly

this

thus,

having
endless,

shaken

off all

seated in

the

blissful

and
(.34)

highest Brdlmian.

He

li\es firmly seated.

WITH

SRI s Ankara's

commentary.

89

Com.
in

This'
*

means

'

the knowledge of

Brahman
and the

as exj)lained in

kene8hita7)i\ etc.,

and

higlily eulogised
etc.,

the

text
all

'

Brahmaha Devehhyo"
Although
it

source of
said that

knowledge.

has been already

by such knowledge one attains immortality,

the fruit of the knowledge of

at the end.
'

Brahman

is

again

state<^l

Sin

'

means

'

the seed o{ Samaara whose

nature

is
'

ignorance,
boundless.' wlio
is all
'

desire
*

and karma.''
loke
* '

Anant^
'

means

Svan/e

means
in

in

the

Brahman
word
'

bliss'

and not
It

heaven because

of the adjunct

boundless.'
'

may

be said that the

boundless

is

used in
: '

its

secondary sense.
'

There-

fore the Sruti

adds

Jyeye,'

highest

of

all.'

The

purjjort

is

that he
i.e.,

is

firmly seated in the imconditioned

Brahman,

does

not again

revert to

Samsara

{worldly existence].

Thus ends the Commentary of

Sri

Sankara Charya.

Thus ends

tlie

Upanishad.

illunOakopauislia^,
Sri

Sankara's Introduction.

OM TAT
o

SAT.

Adoration to the

Brahman. The mantra

is

beginnings

with

^'

Brafwia Devana7n"

one of

t\u^

Atharvana

Upanishads.

ment
for

sajvS

The Upanishad how tlie knowledge

at its ^ery

commencedoes this

therein contained was

transmitted from i)receptor to

disciple

and

the purj)ose of praising

it.

By showing how and

b)'

with what great labom* this knowledge was acquired

great sages as a means to secure the highest

consumit,

mation,
in

it

extols

knowledge to
;

create
for,
it

a
is

taste for

the minds of the hearers

for

only

when a
it,

taste

knowledge

is

created by jnaising
it.

they

would eagerly seek

is

to ac(juire

Kow
means

this

knowledge
end, will

related to emancipation, as a
e.x})laine(l in

to its

be subse(juently
with
'

the passages
first

commencing
Vidya'" such

Bliidyate,' etc.

Having

stated here that the

knowledge, denoted by the word "

Apara

WITH

siu sankaha's commp:ntahy.

91

as Rif) Veda, etc.,

and

coiisistint;

merely of luandatory
faults like
i.e.,

and prohibitory injunctions, cannot remove

ignorance,
etc.,

which are the cause of Sdraaara,

embodied existence and having, by the passages bejjinning with

"

Avidyayam
in

aiitar

vartamami",

etc.^

shown a (marked)

division of

Vidya into Para and

befjinnin*:;

Apara,
'

it

explains

the
the
is

i)assat'es

with

Parikshya lokan,*

etc.,

knowledj;e of
to

Brahman
only

(Brahinavidya) which

means

the

attainment

of the hiohest (Para) and which can be attained

by the

j^race of

the preceptor, after a

objects whether as

renunciation of
It

the desire for

all

means or ends.

also declares often the fruits of this

passajies "
itself "

knowledge in the

He who knows Brahruan \w'Couws Brahman and Havin^ become Brahman while yet
''

alive, all are freed."

Although knowledi;e
life, it is

is

permitted
of

to all in

any order of
in a
;

the

knowledge

Brahman
karmn.
the
life

Sanuyasiii that becomes the means of

not
is

emancii)ation

the

knowledt;e

combined with
as

This

shown by such passages

and " Being

" living

of a mendicant "
etc.

in the ortler of

the Sttnnyas'ln"

This also follows from the anta;

gonism

between
to

knowledge and kaiina

it

is

well-

known

be

impossible that

the knowledge of the

92

MUNDAKOPAMSHAD.

identity of self with

Brahman can
(i.e.,

be made to co-exist,
action).

even

in a

dream with kavnui

Knowledge
effect of

bein<;

independent of time and not being the

definite causes cannot be limited

by time.

If it

be suggested that knowledge and karma can

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

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

we say
ride

that this

mere indication (linga) cannot over;

an obvious fact

for the co-existence of

Hght and

darkness cannot be brought about even by a hundred

rules,

mucli

less

by mere indications (linga)

is

like these.

short

commentary

now commenced

of the

Upani-

shad, whose relation to the end desired and wliose result

have been thus pointed out. This

it

is

named Upanishad;
numerous
evils
etc., in })ersons

may

be either because

it

lessens the

of conception, birth, old age, disease,

who

take kindly to this knowledge of

it

Brahman and a]proach

because
it

with faith and devotion

or,
it

makes them

reach

Brahman

or,

because

totally destroys the cause

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

meanings of the root shad preceded by upani.

'St

^5iT

^^Ht

5mT:

^^^

f^^?E[^T

-^^m

mm

WITH

SKI saxkaka's

commextaky.

93

Brdhnia was

tlie first

anion<^ the Devas, the creator of

tlie

the universe, the protector of

world.
all

He

taught

the knowled;e of Brdhnian, on which

rests, to his eldest

knowledn;e
(1)

son Atluirva.
"

Com.

Tlie

word '^BrdhiiKi
all

means " much

jjrown,"

" ^reat", as excelling;

others in virtue, knowledge,

powei-.

freedom from desires and

The word Devaaam

those iKJssessinjr

means

Iiidr<i

and

others,

literally,

' enlightenment."

The word 'Pratharna' means "pre"

eminent by attributes

or

'*

at first."
i.e.,

Sdrabdhhuva
of free

means " became manifest

well,"

choice

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

quence of their "ood and bad deeds;

says
'*

for,

the

SmHH
of the
'

He who
lie

is

beyond the reach of the senses and

cannot

^rasjw^d, etc."

Vhvdsya means
'

''

whole

miiverse. "
'

Juirta,
;

creator
'

';

Bhavanasya,
';

of

the world
for

so created

gopta,

protector

the epithets
i.e.,

Brahma
'

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

is

Brahnui whose oreatness

tlius

celebrated.

Brahnui

Vidymn,
matrnafi'

knowledoe of the Brahnuin or the Parabecause

it
is

described as

knowledoe

'

by

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

that knowledjre
is

of the

Paramatman
taught

or

vidya

may mean

" knowledge

by

Brahma Brahma

^4
the
first

MUNDAKOPANISHAD.
born."

Sarva
all

vidya

pratishtam
rests
for

means

"that on whicli
because
all
it is

knowledge
cause
of

support";

the
;

the

manifestation of

other knowledge

or,

it

may

be, because
is

the one

entity to be cognized by

all

knowledge

only known
is

by

this

for

the
;

Smti says
is

" by which, what

not heard

becomes heard what

of; and what
is

not thought of l^ecomes thought

not

known
all

becomes known."
is

The
also
;

expression " on which

eulogy.

knowledge depends"

He taught

this

knowledge to his eldest son

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

numerous creations made by Brahma, he

his eldest son.

is

said to be

To him.

his eldest son.

he taught.

^ -i^T^^n
to

^^^^^^^

vm

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

ii

ii

That knowledge oi Brahtiiaii which Brahnia taught

Atharva, Atharva taught to An/jira
;

in

ancient

days

and he taught

it

to
;

one of the Bhtradvaja

family by

name Satyavaha

and Satyavaha taught to

greater
(2)

AiMjiras the knowledge so descended from the

to the
less.

Com.

That knowledge

of Brahvtaii, which

Brahma
to one

taught to Atharva, the same knowledge thus accpiired

fronj

Brahtua, Atharva

iu ancient <iavs tiught

WITH
;

SKI

SANKARA'S COMMENTARY.
this

95
to
;

and named Anr/ih named Sfityavdha of

Angih

tau^^lit

it

one

tlie line
it

of the

Bhanvdvaja
acquired
it

and

Bharadvaja taught
son.

to Angiraa, his disciple

it

or his

Paravaram,
by
inferior

because
saji^es
;

was

from

sujierior

or,

because

permeates the
;

subject of

all knowled<>;e,

^reat and

small

the

term

Praha,

i. e., tdii/jld

should be read into the

last clause.

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

S(vivna/c(i,

^'Rfrnr w \\\

fjreat (jrihdsta,

having duly approached

is

Awjiras, (juestioned him " What

that,

()

BlKU/avtui
(3)

which

beino-

Com.

Sdunaka, the male

g^reat
'

known,

all this

becomes known."
issue of Stinaka.

Malui'
i.e.,
;

salah means " the

house-holder"; Awjiras,
his

the disciple of Bhdvadvdja and

own

preceptor

Yidhivat means

duly
*

';

i.e.,

accordin<; to the aastras

';

Upasmi^uih means

having; approache^l
';

PapiHichha

means

'

questioned

from

**

the appt'cxtcliin/j

didy"

mentioned just

after the connection

l^tween Siiunaka
in
res})ect of

and Am/iras,

it

should be inferred that

the manner of approaching, there was

rule

no established

the ancients, before him. The attribute " duly" might have been intended either to fix a limit,
or
to api)ly

among

to all

alike,

on the analogy of a lamp

90

MUNDAKOPANISHAD.
;

placed amidst a house

of approach in o"
is

for

the rule about

'*

the

manner

intended in the case of persons like

us also.

What

did

he say

"

What

is

that ?

Oh

Bha/javan, etc."
'

The

particle

nu

exjn-esses

doubt.

Bhagavan.' " All this" means Bhfigavo means " everything; knowable." specially Vijiuttam means
'

known
that

or

understood.'

[Oh

Bhagavan
everythinij
havino-

what

is

which

being

known

knowable
heard

becomes
the

well-known].
of

Saunaka

sayino;

good

men

that

"

when

one

is

known, he becomes the knower of

sirous of

all,"

and being deasked

in

knowing that one

is

in j)artieular,

doubt

'"

what

that, etc."; or,

having seen merely from

a pojiular view, questioned.

There are in the world

varieties of pieces of gold, etc., which,

though different

are

known by people

in the

world by the knowledge of

etc.);

the unity of the substance (gold,

there one cause of
all

similarly

*'

Is

the varieties in the world, which

cause being known,

said that

all will

be well-known ?" It
is

may be

when the

existence of the thing

is

not known,

the question " what

that, etc.,"
is

is

not appropriate
etc.,"

and the question

in the form "

;

there,
is

would

then be ai)propriate
(question

if

the existence
''

established, the

may

well

be

what

is

that, etc.," as in

the

WITH
ex])ression, "

SKI SANKAKA'S

COMMENTARY.
it

97

With whom
unsound
;

shall

be deposited."

The
is

objection

is

the

question in this
b}-

form

appropriate from fear of troublinfj

verbosity.

To

liim

he said " There are two

sorts of

knowledge to

he ac(piired.

namely,
lower.
Co7)t.

So those who know the Brahiium say ; Para and Apara, i.e., the hifrher and the
(4)
said
to

Awjiraa
(He
be known.

Sauwika. What
were two sorts
of

did he

say

said) that there

know-

led^^e to

So indeed, do those who know the

absolute
truths
is is

import of the Vedds and who see the

say what these two sorts are
;

lie

says

knowledge of the

Parcmudman and
It

Para Apara
:

the

that

which deals with the means and the results of good

and bad

actions.

may

be asked how, having to say

in the question

what

" What being

Aiigiras stated
passage
is
''

it

was that Siiunaka asked aI)out

known

one

becomes

omniscient,''

what he was not asked

about,

by the
This

there are two sorts of knowledge,

;

etc."

no

fjivilt

for the reply requires this order

is

of state-

ment.

Ayara vidya

ignorance and

tliat

ought to

98
be dispelled.
i. e.,

MUNDAKOPANISHAD.

When what
rule
is

is

known

is

Apara
be

vidya,

the subject of ignorance, nothing can

known

as

it is.

The

that after thus refuting the faulty

theory, the true conclusion should be stated.

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

f?!^ %^^\

?TT^?!i

Of

these, the

Apara

is

the Rig

Veda, the

Yajur

Veda, the

Sama

Veda, and the

Atharva Veda, the

that by which
^

siksha, the code of rituals,

grammar, niruJda, chhanis

das and astrology.

the immortal
is

Then the para,

known.

Com. Of

(5)

these,

what Apara vidya

is, is

explained.

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

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

grammar,

niriihta,

chhandas and
is

astrology,

these six
;

angas

(of Vedas), all this

knowledge called Apara

is

now, knowledge called Para

explained.

It

is

that
is

by which the " immortal

reached
;

"

as

hereafter described
it,

for,

the

root//rM/fc,
is

with adhi before

generally
highest,

means

reach.

Nor

the attainment of the

different from the sense of knowledge.

The attainment

of the highest

is

merely the removal of ignorance. They

WITH

SHI SANKAHA'S

COMMENTARY.

99

mean the same

could be called

tliin;;-.

It

may

he asked how that Vidya

if such

jj<tr(t

and a help to emancipation,

Rifj
Vedft,,

Vidyahe excluded by the

become

etc

for,

the Sniriti

says " Tliose Sntritis whicli are excluded by the Vedas,

etc."
It will

unacce})table.
;

because

it

sees

wroni'ly and leads to no "oofl results

and

a<i^ain

the
etc.,

Upanishads
but
if

will

become excluded by the

in

Rif/ Veda,

they are included

the

J{i(j

Veda,

etc.,
it

se])arate classification is useless.

How

then can

be

called

para

The
"

objection has no force; for by the tenn

" Vidya"

is liere

meant the knoidedije of a subject

is

by the term

Para vidya "

meant primarily

in this

context, that knowledge of the immortal

which could
not the
mei^e

be known throuo^h the Upanishads and

assemblage of woi'ds in
is
it.

them

but by the term vidya

always understood the assembla<^e of words

forming
a

As the immortal

cannot be

realised

by

mere
other

mastery of the assemblaoe of words

efforts,

without

such as the approaching- a preceptor and spurnetc.,

ino- all desires,

the separate classification of the

its

knowledge of Brahitvui and

vidya are proper.

designation as

Para

fJT?t

ra^ ^^ct

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

WT:

\\\\\

100

MUNDAKOPANISHAD.

That which cannot be perceived, which cannot be

seized, wliich has

no origin, which has no properties,

lias

which has neither ear nor eye, whicli

nor
feet,

neither hands

which

is

eternal,

diversely

manifested,

all-pervading, extremely subtle, and undecaying. which

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

Com.
there
is

As

in

the matter of an injunction (vidhA)

to

something
etc.,
tlie

he

done,

as

of the nature of

of
its

Agnihotra,

subsequent to the realization

aid of

import, with

many
is

requisites (kavdka), such

liere to be
.

as the doer, etc., there

nothing

done in the
Jt is

matter of the knowledge of the

Brahman

accom-

plished simultaneously with the realization of the im])ort

of the text
;

for,

there

is

nothing

here except being-

centred in

the knowledge

revealed
is

by mere words.
ex])laine(l

Therefore, the

Para vidya

here

with

reference to Brahniaoi, as described in the

whicli cannot be perceived, etc.";
is

text " that

what

is

to be exjilained
to,

realized in the

mind
the

and

referred

as

what
which"

is

already

known by
'

expression

" that

Adresya'ni means
i. e..

that cannot be perceived', invisible.

all

beyond the reach of

the
is

intellectual

senses
for
'

for, vision externally directed

the

medium

the
that

working of the

five senses.

Agrahyain means

WITH
cannot be

SKI S ANKARA'S

COMMENTARY.

101
or<j^an.s

seized,' i.e.,

not an object for the

of

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

Agotravi

means 'unconnected with anything,'

with which
it

for it has

no source
"those

can be connected.
i. e.,

Vamah meani^

whicli are described,

projierties of objects

such as

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

no

properties'; the eye

and the ear are organs

found
said

in all animals perceiving

name and
it

form. It

is

to

be achaki^hn 8rotra7ii, becaiis

has not these organs.

From
text "

the attribute of intelligence, as inferred from the

who knows
it

all

and everything of each",

its lairjjose, like

it

may be

thought that

accomplishes

people in

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

ear, etc.

This supposition

is

here avoided by the expres;

sion

"having neither eye nor ear"

moreover,
has neither
;

for

the texts " he

", etc.,

sees without eyes"

and " hears without ears

it

are

found

hands nor
it is

feet, i.e.,

has no organs of action

thus as
i.e.,

neither grasped

nov grasps,
because
it is

it

is

nitya,

immortal.

Vibhum,
Sarva-

diversely manifested in

the form of living

things from
(jatmn,
i.e.,
i.e.,

Brdhma down

to the

immovable.

all-pervading like the akas.

is

Susukahtruim,

extremely subtle, because there

it

no

cause like
tlie rest

sound to make

gross

for, it is

sound and

102

MUNDAKOPANISHAD.
of"

that are the causes senatim

the

ii,Teater
;

and greater
as

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

they do

not exist here,

i.e.,

it is

very subtle
its

again,

it is

avyayam,
was just
it is

undecaying, because of
;

being what

it

stated to be

it

does not

decay,

therefore,

un-

decaying

for

decay consisting in
is

the

diminution of

limbs, as in the case of a body,

not possible in what

tlie

has no lindis

nor

is

'

decay' consisting in

dimi-

nution of treasure possible as in the case

of a

king

nor
it

is

'

decay' in respect of attributes i)Ossible, because

is

has no attributes and

itself all.

Yat, answering

to this description.

Bladayoniini, the
is

source
of
all

of

all

created things or elements, as earth

that

is

immovable and moxalile,

where the Atmdii of
intelligent,
i.e.,

Paripasyanti,

see

every-

all, i.e.,

the innnortal Dhirah, the

;

those possessed of discernment

this innnortal

that

knowledge by which
is

Brahman

is

known

what

is

called

Para vidya;

this is

the drift of the

whole.

As the spider creates and absorbs, as medicinal

j)lants

grow from the earth,

as hairs

grow from

tlie living

per(7)

son, so this universe proceeds from the innnortal.

WITH

SKI SANKARA'S

COMMENTARY.
is

103
all

Com.
created

It

was said the immortal

the source of
is

thintifs.

How

it
;

is

the source
is

explained
in

by well-known analogies
world, the spider
itself

as

well-known

the

without requiring any other cause

e.,

creates,
its

i.

sends

out

threads not distinct

itself, i. e.,

from

own body and a^ain absorbs them

itself or
i. e.,

draws them into

medicinal plants,
vable, not

makes them part

of itself; as

from the corn plant to the immoearth,

distinct from the

livinji;

proceed from the

earth,

and as from the

person the hairs proceed

;

different in nature from

him

as in these illustrations,
all

so here,

i. e.,

in the cii-cle of

samaara,

the universe

of the

same and

different

nature proceeds from the

recpiirinois

akshara above
cause
;

descrilied,

without

any other

the statement of

many

analoj^ies
;

to facilitate

easy understandino- of the ineanintif

universe which

proceeds from the BrahnuLii proceeds in this order and

not
all at

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

cTT^T =Tqrr

^^

cTcTTSvTlTmiTT^

By tapas Brahman increases

is

in size

and from

it

food

produced

from food the prana,

the mind, the

fruits.

Bhiitas the worlds,

karma and

with

it, its

(8)

04
GoTTi.

MUNDAKOPANISHAD.

This
all

7)iantra

is

begun

for
'

the purpose of

stating the fixed order of creation.

By

tapas,'

by
is

knowledge of how to create the

the source of
created things
' ;

Brahman which
increases,
'

i. e.,

be-

comes distended, being desirous

to create the world as

a seed when sending out the sprout, or as

desirous of begetting a son dilates with joy
;

father
tlic

from
i. e.,

Brahman
its

thus extended by
its

its

omniscience,

by

knowledge and

power of creation, preservation

;

and destruction of the universe

which
is

Annam
e.,

means

'

that

eaten

or

enjoyed',
to all in
;

i.

the mimanifested
in

(avyakritani)

common

samsarais produced

the state
fested",

fit

for

emancipation

and from " the unmanifit

i. e.,

the "

Annam"

in the state

for

manifescos-

tation.

Prana,

i. e.,

Hiranyagarbha, the common

of

mic

entity,

endowed with the ])ower

knowledge and
seed, as
it

activity of the

Brahman, the sprouting

the

were,

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

creatures and

Atman

of

the

universe.

"

Is

produced",
that
is

should
is

be supplied.

From

that

praaa

which
volition,
is

called "

mind"
from

whose characteristic
determination.

deliberation,
;

doubt,
that
is

etc.,

produced
is

and
etc.,

mind
called

whose
satyam,

essence

volition,

what

WITH SKI sankaka's commextaky.

i. e.,

105
etc.,

the five

elements

sucli

as

the

((JcdS.

are

produeecl and from the five elements called satya, the

seven worlds, the earth,

of the olobes
;

etc.,

are prodnced in the order

and

in theiri karjtui, for the living beings,

man,

etc.,
;

according to caste and

the order of

life, is

produced

and with karmia as the canse,

is

its fruits.

As

long as karnyt

not destroyed, even by

so long
is its

hundreds of
destroyed.

millions of kalpa,

fruit

not

Hence

it is

called Amritarii.

From
of
all

the Brahnuiii
fftprts

who knows
is

all

and everything

and whose

in the

nature of knowledge,
(9)

this Brah7)ui,

name, form and food are produced.

Com.

By

way

of

concluding what
'

was already

stated tlie

described

mantra says as follows Yah,^ above and named akshara; Sarvajiui means he
:

who knows
Sarvavid,
i.

all,
e.,

who knows

all

things

as

class.
;

who knows everything

and

in particular

whose tapas

is

only a modification of knowledge, consists

is

in omniscience

not in the nature of modification.

this, i.
is
.,

From him
fested

so

described, omniscient,

mani-

Brahman by name
'

Hiranyagarblui,
is

produced.

Again name, such as

This

Devadatta and Yajiui-

106
datta, etc'
;

MUNDAKOPANISHAD.

and form such

as this

is

white, bhie,

etc,
in

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

the Order
stated in the last text
;

thus there

is

no in-

consistency.

Here ends the commentary

on the
first

part of the

first

Mundaka.

itUiubakopauieihaO

PART.

II

fTTcTc^?t

^^% Wf^

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

^cfT^rt

W^JT

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

^^m:

^^

^t%

ii

"i

>

ii

The

various

karma which

seers found in the 'numtras

are true and were nuu-h practised in the Treta

practise

age

them always with true

wishes. Tliis

is

your
(10)

way

to the attainment of the fruits of

karma.

Goini.

By

the text the Rlij Veda, the Yajar Veda,

arajas
;

etc.,

all

Vedas with their

(ai)pendaj>;es)

have

been stated to be apara vidya

been specifically stated to
the akshara described
in
lie

and para vidya has

that knowledj^e by which

the text

beginning with

" That which cannot be perceived,

etc,."

and ending^
is

with " Name, form and food are produced",

Hereafter,

known.

the

next

text

is

begun

to

distinguish

between the bondage of sanisara and emancipation, the

108

MUNDAKOrANISHAD.
of knowledtre respectively. viydoj
is

subjects of these two sorts

Of

these, the subject of

apara

samsara which

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

etc.,

and

its results, is
its

without beginniuii; or end, and

should be discarded
in its entirety it
is

being misery in

nature,
;

by

every embodied being

and

of an

unbroken connection

like the
is

stream of a

river.

The

subject of jjara vidya

emancipation which consists in

the cessation oisamisara, which is beginningless, endless,

undecaying, immortal, deathless,

fearless,

pure and clear

and
ent

is

nothing but being centred in

without a second
;

self
it

and transcendattem])ted to

bliss

first

is

elucidate the subject oi apara. vidya',

it is

for, it is

only

when
;

seen that

it is

possible to get disgusted with

it

ac-

cordingly

it will

be said later on " Having examined the

;

world attained by kai'^ia"

and as there can be no ex-

amination of what

is

not presented to the view, the text

shows what

it is.

'

Satyam.'' True."

What

is

that?

Man-

treshu, in the

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

rest disclosed

Agnihotra and the

*

by texts of the Vedas;

'others'.

Kavayah,^

'

seers like

Vasishthaand

Apasyan
Tiiese en-

have seen.

This

is

true because they are the unfailing

means

of accom])lishingtlie objects of

man.

joined by the Vedas and seen by the Riahia were done

WITH
in diverse
i. e.,

SHI .SANKAKA'S

rOMMKNTAKV.
of"

109
Tretayani,

ways by the followers

there
is

kariita.

wiierein

the combination

of the three

Fl?rf<'fc8

of the three

modes

of rites performed

with

the

aid of a hot(t,

adhvaryu and

juhjata, or
in

it

may mean
Tretd
age.

that they were o;enerally performed

Therefore, you should do
'

tlie
*

them always;

Sati/dkaiiuih^
iiear.'

wishing for those fruits which they can

This

is

your route for the attainment of the fruits of Karnnd.

SukHUtsyd, performed by you; Lobi

or enjoyed
;

is

what

is

found,

hence the

fruits of

Kdritia are denoted by

is

the word

''

Lokd."
is

The

meaning

that,

to attain

tiiem, this

the route. These Kdvina, Af/nihotra and the road,

i.e.,

the rest enjoined in the Vedas form

the

means

for

the attainment of the necessary

fruits.

Wiien the flame of the

fire

burning high

is

nioxing,

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

tween the

i)ortions,
side.

where the ghee should

be poured (11)

on either

Com.
first

Of the

vaiious kinds of

kdrnm,
because

(iffiiikotra is
it is

exi)lained to

show what
is

it is,

the

first

of all hiriaa.

How

that to be performed

^^llen

110

MUNDAKOPANISHAD.
five beino-

the flame moves, the

in the

well

fed

by

fuel,

then

flame so moving- lietvveen the portions where

i.e.,

quantities of ohee are poured on either side,

in the

place called avdpastkaim one should throw the

tions intending

obla-

them

for

the devata.

As the same has

plural oblations
is

to be done durino'
used.

many

days

the

This

hwma

nuirga which consists in projjerly

etc., is

offerinfif

the oblations,

the road to the attainment

easy to do that }>roperly

of o;ood worlds

liut it is

not

and the impediments are many.

He whose
luvTYiasa,

rignihotra

is

witbout Darsd, witllOutPa.^M'without ((grayana,

is

without

ChaturTtiasya,

W'ithout atithi (ouests) and without oblation

without

vaisvadeva, or
till

irref]fu1arly ])erformed,

destroys his worlds

the seventh.

CoTTi.

How

(12)
is

that

so?
;

'Without Darsa\ withone wlio j^erforms

(i/piiho-

out ritual
<?'

named Daraa

for,

should necessarily perform Darsa; tbouoh connected

it) it

with (ujnikotrd. (as a part of

becomes
drift
is

as

it

were

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

The
Tlie

Agnihotra
"without

ex])ressions

WITH
paurna'mfisa,
be
siiiiilariy

SHI SANKAHA'S

COMMENTARY.

Ill

etc.. as

attributes of (ujnihotra should

for,
all

noted

are

e([ually tlie

angas

(parts) oi agnihotrdj.
tht^

'

Without PaurTutniasa,^ devoid of

'Without ChdtumiasyaJ' deritual.
'

Paitrna'masff, riUm],

void of the Chatarinasya

Without agrayana',
is

devoid of the agraymut ritual which

in

to be performed

autumn,

etc.; similarly

'

without (Uithi%
'

devoid of

the daily propitiation of guests

ahutar)i\ oblation

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

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

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

" irrejjjularly peroffered

in the
ill-

not

manner.

What
*

such karma, as mpiihotra

all,

performed or not performed at

leads

to, is

stated

immediately
the seventh.

after.
'

Till

the
the

seventh',
doer.
'

inclusive

of

His.'

of

Destroys
;

the

seven worlds of the doer', seems to

destroy
for, it is

because

only the trouble taken

is

the fruit

only when

karma
result,

is

projjcrly performed, the seven

worlds begin-

ning with

Bhu and

ending with satya are obtained as

according to the fruition of the kaiina.

These

worlds are not obtainable

^rtrmrt,

by

agnihotra
stated

and other
they are
Imt
the

performed as just above

it

and
;

therefore said to be as

were

destroyed

112
Tuere trouble
to
is

MUNDAKOPANISHAI).
ever present
or, it

may
(the

be

construed
tlie

mean

that the

three

ancestors

father,
tlie

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

three

descendants (the son,

tlie

grandson

and

the great-

grandson) connected by the offer of oblations

do not

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

and the

rest,

performed as above stated.

Kali,

karali,

also

Tnanojava, sulothia,

audhumthe seven

ravarnn, sphidingini, and visvarttchi are

moving tongues
Com.

of

fire.

The seven tongues

it.

of

the

(flaming)

fire,

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

the oblations thrown on

cf^^T^cTT:

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

])erformed

II

'^^

II

Him who

karnui

{(((jnihotra) in

the
per-

bright flames at the prosier time, these oblations,

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

sun
(14)

where the
Cm)i.

l^ord of the

Devas

is

sole sovereign.

Tlie ((gnihotH
rest,

who
in

performs
these

the

karma,
bright

agnihotra and the

different

WITH
tongues of the

SKI

SANKAKA'S COMMENTARY.
at

113
the
j)er-

fire,

the time

fixed for

forniance of the Icarni/i, these oblations (performed

liim)

by

becoming so many rays of the sun conduct him

to Heaven, where
rules over
all.
'

Indm, Lord

of

the

Bevas, singly
sacrificer).

Adadfiyan,^ taking (the

^[SlCTTrr fTm|cT?i:

%^^: ^T

n^M^^finTTJt ^?f'rT

These oblations shining bright carry the

sacrificer

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

and greeting him with

})leasing words.

This

is

the well-laid

})ath of virtue leading

to

Brah(15)

maloka.

Com.

How
is

these

carry

the
;

sacrificer

through
" come,

the sun's rays

now

ex^jlained

calling

come," these bright oblations

pleasant words,
pitiating him,
i.e.,

greeting

him

with

with words of

jjraise, etc.,

and pro-

i. e.,

addressing him with such pleasing

words, as " this

is

your virtuous and well-laid road to

fruits

Brahmaloka,

tlie

of your deeds."
force

The word

Brahmalokd

by the

of

the

context means

" Svarga or Heaven. "

114

MUNDAKOrAMSHAD.
for

The eighteen persons necessary

of sacrifice are transitory

the performance

and not i)ernianent and karma

in

its

nature inferior, has been stated as resting upon

these.

Those ignorant persons who

bliss,

deliglit in

this, as

leading to

again

fall

into decay

and death.

(10)

C(yiti.

This

karma,
fruit

devoid

of

knowledge, bears
accomplished

but

this

mncli

and

being
is

by

ignorance, desire
source of misery.

and action,
Therefore
'

it is

sapless and is the condemned. " Plava"

i.e.,

means
not
i. e.,

'

ephemeral

because these are adridha,

permanent.

Yajnarupa, the forms of

sacrifice,

necessary for the performance of the sacrifice.

Eighteen in number, consisting of the sixteen Ritviks,

the sacrificer and his wife.

Karma

stated in the sastras

i. e.,

depends on

these.

Avaramkarma,
;

mere karma

devoid of knowledge

and as the i)erformance of karma

on
tliese

which

is

inferior dei>ends

eighteen

who

are not are

permanent.
ephemeral,

The karnui done by them and

as,

its fruit

when the pot

is

destroyed,
follows.

the destrucso,

tion of milk, curd, etc., in

it,

This being
tliis

those ignorant persons

who

delight in

karma

as

the means of

bliss, fall

again into decay and death, after

staying some time in Heaven.

WITH

SHI

SANKAKA'S COMMENTARY.

115

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

Tfr^T^cT ijTT

'?n%%? sfrjrqHT
ionoraiu-e

?t^tt^t:

ii

^s

ii

ill

the midst of
tliat

and

thinkino; in

tlieir

own minds

they are intelligent and learned,

the ionorant wander, afflicted with troubles, like the

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

(17)
in

Moreover,
utterly
*'

liein;

the midst of ionoranee,

bein^-

ignorant and

thinking in

their

own

minds
all

we

alone

are

intellioeut

and

have
Hatter-

known
in<;'

that

should

be

kn)wn."

Thus

themselves, the i^^norant wander

lot

much

afliic-ted

by old age, sickness and a

of

their

troubles, being

devoid of vision as the blind

in

this world,

going the

way pointed out by

ditch and brambles.

persons, themselves

blind, fall into

?7c^fR?nt

5T

q%^i^

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

ii

^^^

ii

The ignorant
accomplished.
learn

following the

diverse

ways of ignorhave
lieen

ance, flatter themselves that

their objects

As

these followers

of htfTrui do not

the

truth

owing

to

their desire,

they grow
are con-

niisei'able

and

after the fruits of their

hirma

sumed,

fall

from Heaven.

(18)

116

MUNDAKOPANISHAD.

Com.

The ignorant

acting diversely according to

ignorance, flatter themselves that they have

aehie\ed

what they should.

This being

so,

the followers of

karinui do not learn the truth as they are assailed with

the desire for the fruits of

able for that reason and
fruits of their karrtia are

karma
fall

tliey

grow miser-

from lieaven after the

consumed.

^T^^

^ ^ 1^S3^J^ ^t^ f
bliss
;

T^TcTt

^T

f^^RT

II

II

These ignorant men regarding

able acts as most important, do

sacrificial

and charitother

not

know any

help to

having enjoyed in the heights of Heaven

this

the abode of pleasures, they enter again into

or

even inferior world.

Com.

(19)
as

^^

Ishtam" karma, enjoined by the Srutis

sacrifices, etc.

" Purtavi" karma, enjoined by Smritis

etc.

such as the digging of pools, wells, tanks,

Re-

garding these alone as the most important aids to the

attainment of

human

olrjects,

these ignorant men, being

to their sons, cattle

infatuated with attachment

ralatives,

and

do not know the other called 'knowledge of

is

self which

the help to

bliss.

Having enjoyed

in the

top of liea\en

the

place of pleasures

the

fruits

of

WITH SRI SANKAKA's COMMENTARY.

their

117

karma, they enter again into

this world of

men

or even inferior world, such as the world of horizontal

beings, hell,
etc.,

according to the

residue of their

kavnia.
?fT:i%

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

^W^
forest,

^ f^m:

jpiTf^ ^T^rgcT:

5^

9is?nn?m n

^<>

11

Kut they

wjio j)erforni tapas

and sraddha

in the

having a control over their senses,

learned

and

living the life of a mendicant, go

through the orb of

the sun, their good and bad deeds consumed, to where the immortal and undecaying pnr^tsha
is.

Com.

Hut those who

(20)

])ossess

the knowledge con'I.e.,

trary to that of j)ersons jaeviously mentioned,

the

hermits of the foiest and the

the

Sftni/asins.
life.
'

'

Tapah,^

karma

enjoined on one's order of

Sr((<ldha,^

the worship of the Hirany<ujarbha and other deities.

*

Upavasanti,' follow
Santah,''

'

Aranye,^ living in the

over

forest.

having control
includes
also

the grou]) of senses.

Miearned'

house-holders

who

})Ossess

chiefly knowledge, living

by begging
'

because,

they
is

have nothing to
connected with

call
*

their own.

Living on alms'

living in the forest.'

'Through the
route indicated

orb of the sun,' throuiih the northern

118
by the sun.
being
' '

MUNDAKOPANISHAD.
Virajah,''
'

their

^ood and bad

go
witli

deeds

consumed.

Frapmiti,'

excellence.

Where,' to Satyalohh wliere the immortal Paruska,

first

the

born,

undecaying Hiranyagarbha
lives

is.

'

Un-

decaying,' because he

to the

end of

sdoiisara.

With

this,

end the movements within

the pale of
If
it

samsara
said that
is

attainable, through a/para vidya.

lie

some regard

this as emancii)ation,
'

we

say

it

not

so,

because of the Srutis,

'those

All his desii-es are

intelligent persons

even here absorbed' and

whose mind
all sides

is

concentrated reach the all-pervading, on

etc.,'

and enter into everything,

and because

of the mention
this

of emancipation being irrelevant in

in the course of treating
is

context

for,

of the

apara vidya, there

being brought
of
is

no pertinency of emanci})ation
of htiiiui sjioken

in.
;

The consumj)tion
all

only relative

the result of the

apard vidya
diversified
fruits

being in the nature of ends and means nnd

by the difference of
partaking of duality

acts,
is

recpiisites

and

and

only

this

much, which ends

it

with reaching Hiranyagarbha. Accordingly also

has

been said by

jJ/roiif

s])eaking of the various stages with-

in aaiusara from the

immovable ui)wards

' :

The wise

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

WITH

SKI sankaka's

commextary.

119

of BraJmui, tlie Prajapatia

(creators), ^irtue, Ttuihat

and avyalda.

Tvet

a Brahrnin having examined the worlds produc'

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

there

is

nothing eternal jnodnced by kaniui^; and

ac(juire the

in order to

knowledge of the eternal,

hand, approacii a

let

him Samid
the Brah-

(sacrificial fuel) in

percei)tor alone,
in

who

is

versed in

tlie

Vedaa and centered

man,
Com.
that

(21)

Now,
the

this

is

said for the jjurjiose of

showing
all
is

only

person
is

thoroughly disgusted with

aanisara which

in the nature of ends

and means,

entitled to accjuire the

para vidya.

'

Parikahya' well

knowing that the subject of apara vidya consisting of

the
Rifj,

and other

]'^eila8,

jierformable by a person

tainted with

the defects of natural ignorance, desires

for a

and karma has been intended

person ]>ossessed of

such defects and after examining those worlds which

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

northern and southern routes and these others such

as Hell, the world of beasts

and the world of departed

120
spirits,

MUNDAKOPANISHAD.
which are the result of the vices of not perform-

ing the prescribed

karma and

performino- the forbidden

karma

after

having examined these worlds with the

aid of experience, inference, analogies and

agamas,

i.e.,

determined the true nature of

all

these worlds attain-

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

the avyakta down to the immovable, manifested and

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

and

its

sprout,

agitated

by

hundred

thousand troubles,
tain,

fragile like the

womb

of the plan-

similar

in kind

to

illusion,

the waters of the

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

sky,

dreams, water-bubbles and foam and destroyed

every

moment and

discarding

all

these as being proac(piired

duced by good and bad deeds and

by kariim

induced by the faults of ignorance and desire.

The
is

word

'

Brahmana

'

is

here used because

ac(juire the

tlie

Brahndn

sjjecially
irtian

competent to

knowledge of Brah-

through wholesale renunciation.

What
is

he should
'

do

after

examining these worlds

is

explained.
)iih

Xirve-

dam,^ the root vid with the

])refix

here used in
nieiiiiing
is is

the sense of freedom from desires.

that he will
get disgusted.
: '

The

The mode
is

of disgust

thus shown

Here,' in

samsara there

nothing which

WITH
is

SHI SANKARA's

COMMENTARY.

121
are
;

not

made

for, all

worlds produced by
:

karma

transitory.

The

nieanin<j' is

there
is

is

nothino- eternal

for all hartiui is

help to what

merely transitory.

All

that

is

jnodueed by kaiTtia
is

is

one of four kinds, that

is

which
is

produced, that which

reached, that which

;

refined

and that which

is

modified

beyond

this

nothing;'

can be done by Icarma.

But
is

am
;

a seeker

after that

consunmmtion which

eternal,

immortal,

fearless, chan<^eless,

inunovable and constant

;

but not
is

after

one of a contrary nature

is full

of what use therefore

kariua which
ery
?

of trouble

and which leads to misfor

Thus disousted, the Brnhiniit should,

is fearless, full of bliss,

know-

ing that abode which

not made,
jiossessing

and

eternal,

only

a})proach a preceptor,

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

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

is

'

alone'

to

show that even one versed

in

the recital

of the

sastras should not independently by himself seek the

knowledge of the Brahnuvn) with a load

hand.
'

oi'

Sauml in

his

Srotriyam,'' versed in the recital of the Vedas

its injport.
'

and the knowledge of

Brahiiianisldliaiti

';

Mke japanishtha and

tapoiiishtha, this

word means 'one

of attributes and

who

is

centred in the

Brahrnan devoid
all

without a second, after renouncing

htriua

for,

one

122

MUNDAKOPANISHAD.
lie

performing; Icarnui cannot

centred in the

on account of

tlie

antaoonisni between
Havint>'

Brahman karma and the

and
(piestion

knowledge of the Atitian.

the
gitrii, let

duly approached

the

Brahmin

i)Yo\ntii\ie liini

him about

tlie

true and immortal Fursha.

To him who has

well

tlius
lias

approaclied, wliose heart

control over his

is

subdued and who

truly teach that
is

senses, let

him

Brahviavidya by which the true

known.
(22)

immortal puruaha

Com.

'

He,' the learned precej^tor

'

who knows the

Pra-

Brahrtiaii',

Upasaimaya,^ who has api)roached him.

well, accordinoi.e.,

^Satnyak,

i.e.,

to

the sastras;
is
'

santa
is

chittaya,*

whose heart
i)ride, etc.

subdued, who

free

from such faults as

control

Samanvitaya,^
senses,
in
'

who
'

lias

also over the

external

i.

e.,

who has turned away from

everythino-

the world.

By which

knowlediije,'

by ihepara, vidya,

Aksharam'

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

and denoted by the word Purttslta, because

all

it

is

pervading
'

or,

because

it is

seated in the city of the

it is

body.

Satyam,'' the same,

because

truth in

its

WITH SKI SANKARA'S COMMKNTAKY.

nature.
'

12S
no
decay,

Akshara,''
is
^

because

it

knows
it

because

it

scatliless,

and

because

knows no

destructioij.
is
'

Vecla^

means 'know.'
This

Tlie

meaning

let

him

teacli that

knowledge of the Brahman, as

is

it

should be taught.

the duty of also the

go(xl
i>upil

preceptor, that he

should

make the

duly

approaching him, cross the sea of ignorance.

Here ends the commentary on

the second part of the
First

Mundaka.

Here ends the

First

Mundaka.

SECOND
itlmii^akopttuishab
-o-

PA

RT

I.

rT^TT^fjmT: HT^
This
is

TT^T:

IT5TnT% cT^

%rnT

?T1%

II

II

true

as from tlie flamino; fire issue forth,

by

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

proceed, oood youtli, diverse

jivas

and they find

(1)

their

way back

into

it.

Com.

Everythini-

made,

as

tlie

result

of

(Vpara
as

mdya

has already l)een stated.

That entity known

its

Ptiruaha from which samsara derives

which, as
it is
its

strength, from

iunuortal source,

it

]roceeds

and into which

aoain

absorbed
is

is

true
tlie

the subsecjuent ])ortion

of the book

becjun for
all

jmrpose of explaininj^' him,

who

bein<r

known,
'

will

become known and who

is

the subject of

Brahmavidya.^
of the

The

satyaiih or truth

which
is

is tlie

subject

apara vidya and which

is

in the nature of the fruits of kartiia

;

only relatively
p<(r<i,

true

but

this

which

is

the subject of

vidya

is

WITH

SKI SAXKAKA'S C'OMMENTAKV.

125

absolutely true, bein<^ defined as

absolute existence.

This sat i/am

is

real, bein*;'
is false,

the

subject of

knowledge;

the other satyaiti

being the subject of ignorance.

How

could

men

directly cognize the immortal

it is

and

real

Parushfi, seeiiig that

of direct })ercej)tion.

altogether beyond the reach

this end, the

To

Sruti gives an
i.e.,

example

'As from the

fire well-fetl

sparks,
fire

partitheir

cles of fire issue forth

by tlicmsands like

in

form

so,

from the inunoital abode descrilied, diverse

because of the
difference of conditions,

yiwfcs, diverse
i.e.,

in their various bodies,

come

into existence.
it

Just

as from ak<i8, the spaces enclosed as

limits of a pot, etc'

were within the

varieties

As these spaces undergo

corresponding to the varieties of their conditions such

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

of their bodies created by

names and

foruis.

'V\\^ jivas

are

absorbed

into

the immortal pui^usha

when the
various
to

bodies conditioning tliem cease to exist, as the

cavities cease to exist, wlien
exist.
tlie

pot,

etc.,

cease

As the origin and destruction

of the

various

cavities in the rt^fts are

due

to its being

enclosed in a

pot, etc., so also the cause

and the absorption of the

being conditioned by

jiva are due

bodies bearing

to the

akshara,

names and forms.

126 f^^t
5IJJcT:

MUNDAKOPAMSHAI).

^T.

H^T5irPT^cTn

mw.

He

is

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

witlu)ntji>7'a>irfc,
is

existhio- with-

out and within, unborn,

without mind,

pure and beyond tlie avyakrita, wliich

beyond

all. (2)

Cmn,

With
i.e.,

view to describe the nature of

is

tliat

nkshara,

which

beyond what

is

known
all

as

avya-

krita (the unmanifested), the seed of

naine

and
is

form and transcendini;

devoid of
all

its

own modifications

whicli

varieties

of conditions
is

and beieft of

all

forms like the akas and which

neoatively defined,
brit>ht,

capable of hein^- only

thus.
'

the text

says

JHvt/ak,'
or

beino self-resplendent, or
all

born

of itself
;

distinct from
taJi,' liavin<i;

that

is

wordly.

Hi',

because
'

aniur-

no form of any

kind.

Pnr'aska,^ all'

pervading' or seated in the city of the body.

Sabalit/a-

hhyaatarah^ means

'existin*;-

both without and within."

anythin*;.'
i.e.,

Unlwrn
from

'

is

'

not
frot II

iiorn

of

neither
otiier.

itself

nor
it

any other, there

beini;'

no

from which

could be born.

As wind,
])()t,

etc,,

in

the the

case of water bubbles,

and as the

etc..

in

ease of the different cavities

of thinj;s, have
birth

of akaa, so modifications
source, and
all

for their

these

WITH

SKI SANKAIU'S

COMMENTARY.
hiitli
is

127

modifications are denied

drift is
tliat

when

denied.

The

he

is

both without

and within, unicorn

ehanjifeless,

and

tlierefore

undecayin<;,

immortal,

constant and fearless.

tiie

Thouj^h

he aj)pears to be in

various bodies with proiia, with mind, with senses

tiieir

and with

objects owin<;' to the ignorance of tliose

who

perceive difference of conditions,

such as
etc.,

bodies,

etc., as tiiey see in

the

(iJcaa

the colour
see

of the

surface

but

still

to those
etc.
;

who
is

the reality,

he

is

without jn'ami,

he

without pi'mui,

i. e.,

in

whom

tlie

mind, whicii has various active powers and

is

whose characteristic

motion, does not exist.

its

He

is

without mind because in him the mind with

various

powers of knowledge and with

volti<m, etc., does not exist.
It

its

characteristics of

should be understood

that of

him

are denied the varieties of winds such as

praiKiy the

active

sensory organs, their

objects

and

accordingly intellioenoe, mind. theor<jans of knowledge

and their
'

objects.

Accordingly, ant)tlier Sruti says

It

seems to think and move,'

He

is

siihhra

or pure,

because both these conditions are thus denied of him.

The Akshdva
whose nature

which
is

is

beyond

all,

the

Avydkrita
all

indicated as the seed

it is

condition of

name and

form, as

known

to

be the seed of

all

128
effects

MUNDAKOPAMSHAD.
and causes;
as
^

pa ram/'
is

because

the

akshara
above
all

known
its

avyahrita.

in

its

condition
is

modifications.

The

Purusha
i.
e.,

beyond

e\en

this

unmanifested akshara,
In
all

not subject to any

conditions.

whom

is

the

akshara

known

as

akas with

the objects of duality struno- tooether as

warp and woof.

out
2>*'^''Wfc,

How
?

then could

it

be said to be withas

etc

If porvna, etc., existed

such in

their

own forms

before their creation like the purusha^

then the pttrusha can be said to be with pjYMwr because

of their then existence
;

but they, the pra/un,

etc.,

do

not, like ih^purtisha, exist in their

own

forms,
is

before

their

creation.
etc.

So

the

highest

purusha

witliout

prami,

^
sory

gr^qTl^TTT:

?mt

T^^?T vTTWt

II

X
all

II

From him
orfljans,

are born i\w pi'ana, thennnd,

the sen-

the akas, the wind, the

all.
is

fire,

water and the

(,S)

earth which sui>i)orts

Co'Di.
'

As Devadatta
is

said to be
it is

'

aputra' when a
it

putr<C

not born to him, so

explained how

is

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

purusha
this

the pi'awty

etc.,

do not

exist

because

from

purusha alone viewed

as conditioned

by

the seed of

WITH

SHI SANKAUA'S

COMMENTARY.

12&

name and form

a non-entity

is

born the prana, the modification of

the object of ignorance, a mere

;

name and
'

in

its

nature
is

for,

another Simti says

The
' ;

name

mere speech, a modification and a falsehood

which
is

by prana,

an object of

it>;norance

and a falsehood, the

it

hjohest cannot be said to be jKjssessed of

a son less

(pi'ana), as

man cannot
dreams
;

be said to have a son,

by a son

seen

in

similarly the

mind,

all

the sensory
Therefore^
1

organs and their objects are born of

that he
is

this.

really v,'ithont

prana,

etc., is

established.
etc.,

should be known that just as these pi^ana,

really exist before the creation, so,

did not

even after

absorpso the

tion as the organs,

the mind and the senses,

bhutas which are the causes of the bodies and objects.

'

Kftani,^

the

akas, the air internal

and external, o
*

various kinds
'

such
'

as

avaha,

etc.

Jotihi\

fire.

A'pah',

water.

PHthivi,'

earth.

'

Visvasya,'

all.

All these

whose attributes are sound, touch, form,

res])ectively

taste

and smell and which are

formed

bj'

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

Having

briefly

stated

the

immortal, unconditioned, eternal Purusha, the objec

oi

para vidya, by the

text

'

Bright, formless, etc' the

Sruti next proceeded to explain his

nature

in

detail

130

MUNDAKOPANISHAD.
at

and

length.

It is

only when a thing

it

is

explained
of

briefly

and at length

becomes

capable

being

easily understood as

if

explained by S^itras and by

their coninientaries.

'TT^: STTOT

^.^^ Tf^IT^

T^^\

?Wt
atnum
the

^ Hl^?cTncn
of all
directions,
is

U^ll

This

is

he, the internal

is

created things

whose head

agni, whose eyes are the sun,

ears

and the whose

vayu,

moon, whose

are

four

speeches are the emanated Vedas, whose breath

whose heart

is all

the universe and from whose feet the

(4)
is

earth proceeded.

Com.

This
first

text

intended to show that the

virat

puruaha within the

bha the
this

globe,
is

who

is

born of HiranyagaV'

born,

born only and a modification, of

inter-

purusha, though apparently distanced by an

principle.

mediate

The

text

also

describes

him.
Sruti

^Agnihij the deva loka

*

or svarga,

from

the
'

This loka verily

;

is

Agni,

Gautarmi.^

Murdha*
The word

head
'

whose eyes are the sun and the moon.

ycisya^ (of

whom) should be

read

in every clause.

The word
into
'

^aayd' subse(]uently occurring being converted

i.e.,

yasya* whose si)eech are the opened,

celebrated

WITH
Ve(l<i8.

SRI SANKARA'S
heart.

COMMENTARY.
'

131
the

'Hridayarn,''

Visvam,''

whole

universe.

The whole universe

it is it

is

only a modification of

the mind for

ahsorbed into the mind during sleep

and because

issues

from the mind when waking, like

feet

s])arks of fire

and from wliose

the earth was born the

first

this deity, all-pervading,

endless,

embodied
is

existence having for

interior

its

body the three lokds

;

the

atman

of

all

created things
is

for, it is

he who,

in all created things,

er,

the seer, the hearer, the thinkis

the knower and

all

who

the cause of

all.

It

is

next

stated that

living beings

who come

into

samsara
same pu-

through the
ru8ha.

five fires are also

born of the

From him
sun
;

the

Agni {Dyu
in

loka)

whose

fuel

is

the

from the moon

;

the l}i/u

loka,

pat^anya
plant that

(clouds)

from the clouds, the medicinal

;

grows on earth

from these, the male

(fire)

which sheds

the semen on woman, thus gradually

many living beings

(5)

such as BraliTnins, etc., are

bom of the Futmsha.

Pvrusha.
man.
^Afjni,'

Com.

'FroTn him,' fron\ the

the
is

Dyu lohi,

a kind

of abode for

That Agni

132

MUXDAKOPANISHAD.
;

described, 'Samidhah,^ fuel

for vvhit-h the

sun

is.

as

it

were, a fuel
lighted.

for, it is

by the sun that the

produced

Dyu

loka

is

From

the

moon

emeroino- out of the Dy\i loka

;

paijanya, the second

tire, is

and from the

:

parjanya, the medicinal plants proceed, grow on earth

and from the medicinal plants offered

fire

to the

purusha
sheds

serving as the material cause the

(fire).

man

(fire)

semen on the Moman

Thus oradualh' from the

parusha

are prodiiced

oiiius, etc.;

moreover, the helps to

many living beings such as Brahkarma and their fruits

also proceed
<T^iTT?:=^:

from the Puimsha.

?rtf?

^m

^^

?titt^

^W ^cnt

^f^^

From him
sacrifices, all

the Rig, the

Sama, the Vajur. Diksha.

j'ear,

Kratus, Dakshina, the

the sacrificer

and the worlds which the moon

illuminates.

sanctifies

and the sun

(G)

Corn.

How

'

Tasmat,'' from the

Purasha

'

Rlchafi

the mantras whose letters, feet and endings are deter-

mined and which

like the gayatri.

are

marked
with

liy

Ckhandas (metre)
fivefold aiid seven-

Sama

its

fold classification characteiized

by stkoha and oWwr gita

the forin
of sentences.

(music).

'

Yajus,''

mantr(fs

in

WITH

SKI

SANKAKA'S COMMENTARY.

133

whose
rules.

letters, feet

and endings are determined by no

threefold

Thus the

nuintras.

'

Dikshxi',
(a

res-

trictions such as the wearino- of a rtioiinjee

kind of
sacrifice).

cord), etc.,
*

imposed upon the })erformer (of a

Agnihotra,
etc.

Yajiuia,^ all sacrifices such as

recjuire a

^Kratu'
})Ost).

sacrifices whicli
*

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

Dakshiiuih,^ rewards distributed

in

sacrifice

from

single

cow up to unbounded whole wealth.

'

'Year,'

stated time as a necessary adjunct of laiiina.

VajariKiTuC

the ])erformer,

i.e.,
liis

the sacrifices

The worlds which

tlie

are the fruits of

karnid are next described " whicVi

the

moon

renders sacred and

attainable

where

sun shines'";

these are

by

the

northern

and

southern

routes and are tlie fruits of the kdriiia

i>erformed

by

the knowing' and the ignorant.

MIUIMl4V Jfl^^lt cfT< T

m^

SW=^^ avij^

II

^ n

From him

also

the

devas are
cattle,

variously born, the

sadhyas, the men, the

the bird, the pi'ana and

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

Brahinacharya and injunction.

(7)

Com.

T(i87nat,

'from him

also,

from the purusha.

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

Sdmyra-

134
&utah, well

MUNDAKOPANISHAD.

bom.

Sadhyas, a

si)ecies

oi Devas.
;

Men
both

those that are entitled to perform

of the village and the forest.

karma

cattle,

Vayamsi,

birds.

The

food of men,

etc..

The Prrtwt and the Apana; corn

used for making- havis
(oblations).

and yava,

to

be

Tapas, both as

an indispensable adjunct to karina

whose efficacy lies in the purification of the performer and

as an independent means of attaining the fruits oikarTna.

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

calm and a belief in a future state necessary to the

aci.e.,

complishment of

all

human

ends. Similarly, truth,

wliat

avoiding falsehood and speaking out

has

really

happened, without harm to others.

absence of sexual intercourse.

Brahmacharyani,
state-

Injunction, the

ment

of what ought to be done.

m ^ ^^r "^ =^T^

From him are borne
their sevenfold fuel,

STRTT

5?T^T

Mf

cTT:

mm

II

II

the seven j/)YMirt8, the seven flames,

the sevenfold oblation and these

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

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

(8)

Com.

Again the seven

po^anaa,

i.e.,

(organs of sense)
alone.
'

in the head are born of this

purusha

Their

WITH

SKI SANKAKA'S

COMMENTARY.

135

seven flames,' their light which enlightens their objects.

Similarly, the sevenfold fuel, their sevenfold objects
for,
it is

by these objects that the jjvawis,

'

i.e.,

organs

of sense are fed.

The

sevenfold oblations
;

',

the percepS^^titi

tions of the sevenfold objects

for,

another

says

"

He

offers

the oblation which consists in the i)ercepthe senses."

tion of the objects b}'

i.e.,

The seven
"

lokas,

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

clause

The

" where the pi^aiuis

move

is

intended to
rest.

exclude the
'

vital airs, i.e., pixtiut,

apctna and the

sleej) in

Lying

in the cave,' lying

'

during

the lx)dy or
'

the heart.

Fixed,' fixed by the creator.

Seven and
of

seven', in every living thing.

The meaning
the fruits

the

context

is

that

all

hit^na performed by knowing

men

who

propitiate
as well

their
as the

Atman and
fruits
;

of such

karma

kaiifna jjerformed
all

by the igno-

rant and their

means and

these proceed only

from the highest and the onmiscient puruafut.

From him

proceed the oceans and

rivers
;

all

the mountains
the medicinal
i.e..

and the diverse

from him

also, all

plants and taste, by wliich encircled by the Bhutas,

136
gross elements,

MUNDAKOPANISHAD.
the intermediate

Atman,

i.e.,

subtle
(9)

body

is

Com.
oceans',

seated.
'

From
the

him,'

from

the
'

purusha.
Mountains',

'

The
the

all,

salt ocean, etc.

Himalayas and the

^

rest are
'

all

from this
such
as

purusha.
Granfifes.

Syandante,^ flow.

Rivers',

the
tliis

'

Sarvarupah,' of

many

forms.

From

purusha,

also proceed, the medicinal plants, such as corn,

yava
'By

paddy,

etc.

'

Taste,' sixfold such as sweetness, etc.

'

which', by which taste.

Bhutaih,^ by the
encircled.
'

five ^ross
is

bhutas.
seated.

'

Pariveshtitah%

Tishthate\

'

The

internal At7ruin\
it is

the subtle body, so

it

called, because

the

Atman,
and the

as

were, intermediate

between the

<>ross liody

soul })roper.
I

5^T '^t f^^

^
All

cT^

^^

TngrTJI

The purusha, alone

and
Tapas.
this

is is

all

this

universe

Kai'7)ia

Brahman, the
this

highest and

the immortal who knows

as seated in tlie cavity

of the heart, unties the knot of ignorance

even

here.

Oh

good U)oking youth

(10)
all

Com.
fore, as

Thus, out

o(

purusha,
'*

this
is

is

born

therea

the Sruti says

Th<>

name

mere

speecli.

WITH

SHI

SANKARA's COMMENTARY.

137
is

modification and a falsehood and the purusfixi alone

true. "

Therefore

all this is

only puruaha.

The

uni-

verse has no separate existence apart from

purn^ha.

Hence
has

to the qu^^stion
all

propounded "

Bh/igavan, by

knowing" whom,

this

becomes known," the answer

this

been gi\en,
first

i.e.,

when
is

purushi, the supreme

it

Atmaii, the
all

cause

known,

becomes clear that

this universe is

excejjt him.

What
is

puriisha and nothintj else exists then is this " all," it is thus explain-

ed.

Karriia

of the nature of A<jidhotra and the rest.

fruit
all

Trt//rt8,

knowledge and the

is

due
is
is

to

it.

By

'all'

this nuich

meant.

And

this

evolved out of

Brahmum.

Therefore everything
that he himself
is

Brahman.

He

who knows
est

this

Brahman

the high-

and the immortal placed

in the hearts of all living

beings, destroys the dense tendencies of

ignorance.

Iha,

even while living .and not merely after death.

go(xl looking.

Soumya,

Here ends the commentary

on the
first

part of the

Second Mundaka.

SECOND
ifluuiiakopanishnj),
:o:

PART.

II.

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

IM ^

II

great and

the support of

all

in

him

is all

this

universe centred,
this

what moves, breathes and winks.

all

Know

which
is

is

that has form and

all

that

is

formless,

which

to

be sought after by

all,

which

is

beyond the reach

all.

of

man's knowledge, and the highest of

(11)

Com.
is

It is

now

explained

how the akshara which

A'vihi,
briglit,

formless, could be

known.

shining

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

" It shines through

is

its

conditions of speech, etc."

all

It

seen in the heart of

living beings

a|)pearing

there with the attributes of seeing, hearing, thinking,

knowing,

etc.

This Brdhnutn shining

It is

is

Sannihita,i.e.,

well seated in the heart.

celebrated as guhacha-

WITH

SRI SANKAKA'S

COMMENTARY.

139
seeinf:^,
all.

ran because
hearinpf, etc.

it
'

ino\es in the oa\ity in mcxles of

Great', because
all,
it is

greater
is

than

Padam,
objects.

reached by

because

it

the

seat of all

How
are
in

is it

said to be great, etc ?

Because in

the Brahrrutn spokes

all this

universe

is

centred as the various

Ejat,

the wheel-ring of the chariot.

;

moving,

i.e.,

birds, etc

pvftiut,

l)reatlies, i.e.,
;

men,
all

cattle, etc.,

Imving prana, aparyi, etc

all
;

and' winks',
the

that winks and

that winks
this in

iiot,

from

force of

the particle cha

which

all is

centred, know,
;

disciple, that that is j'our

own atitum
(laat,

both 8at and

asat

for

without

it, 8((t

and

that which has form

and that which has not,

do not
objects
exist.
it is

i.e.,

the gross and subtle

;

Varenyam, covetable
this

because of

all

the only eternal entity.

;

Pararit, distinct

from,

or,

beyond

is

connected with the expression

;

" knowledge of
that
it
is

men" though remote

the reach of
all
;

the

meaning

is

beyond

wordly knowledge.
all

Varishtkam, the highest of

high, the

because of

that

iji

Brahman

is

pre-eminently high, being free

from

all faults.

^?t

^TPI

II

"WW

140

MUNDAKOPANISHAD.
is

What
them
is
is

brioiit,

what
all

is

smaller than the small, in

those that live in
ifi

what are centred

this

the world and

immortal ^rr/Amfm.

That

prana, that
;

speech and mind. youth.

That

is

trne and immortal

ftood

lookint>-

Strike

thy mind

upon

that which

should be struck by the mind.

Com.
by the

Besides
is

(12)
it is

it is

archmiai, brioht, because

lioht of the

Brahman
it is

that the sun, etc., shine

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

ao^ain it

subtler than

the subtlest
su<;gested
etc.

From

the particle chi,

biojrest,

that Tn

it is bip;i>er

than the

such as earth,
etc.,

worlds such as earth,

are fixed

whom all and men and

for
all
i. e..

the
tlie

rest, inhabitants of those

worlds

are

well;

known
speech,

to

depend ujjon

''

Intellifyence",
all

Brah7nan
is

this immortal

Brahman on which
all

depend

praoui,
is

mind and

the instruments.
for

It

their

internal

intellii^ence

the whole

combination of

pra'iui, senses, etc., is

dependent upon that intellioence,

'

accordino- to the Srati

It is

t]\^^prana of prana, etc.

is

This immoital

Brahmau
etc., is

which

the internal

intelli-

gence of prana.

true and, therefore, endless.

seized

Veddhavyam, should be
meanin<j
is

by

tlie

mind.

The

that

the

mind should
This
beini>; so.

be concentrated
<;ood
lookiuij;

upon the Brahman.

WITH
youth,
strike

SHI sankaha's

commentaky.

141

that.

i.e..

coiicHntiate your

mind upon

that Brahrtum.

HavinfT taken the bow furnished by the Upcnnskffds, the oreat weapon

and

tixed

in

it

the arrow rendeied

havinj^
hit,

pointed by constant meditation and

(hawn

it

with the mind fixed on the Brahnuin,

youtli
!

^ood lookinir
(13)

at tliat

mark

the immortal
now
ha\inif

Brahman.

Com.
tlie

How

tliat is hit is

exphtined.

Dkanuh,

bow.

GHhitva,

taken.

Upanishdthtnt

bom
what
ed
it

in, i.e.,

well-known in the Upaaishads.

i.e.,

Maha;

strarti,

oreat wea})on,

the arrow

fix

the arrow

of

(juality is stated.

Upaaanis'itam, rendered pointi.e., purifiefl

;

by constant meditation,
and drawinoit, i.e.,

after

fixing;

havintj;

drawn the mind and the

i.e.,

senses

from their external objects and bendin',

concentrating-

them on the mark,

hit

for the

bow here can-

not be bent as by the hand;

the

mark

the

im-

mortal livdhtnunHWyxi^ defined

with thy mind,

Oh
thi&

good looking^ youth, engrossed by meditation upon

Brahnum.

142

MUNDAKOPANISHAD.

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

^^

II

II

The

Prmmva is
is

the how, the At7nan

is

the arrow and

he hit

the Brahonan

said to be its mark.

It slioiild
liits

by one who is

self-collected

and tliat which

i.e..

becomes,
(14)

like the arrow, one with the mark,

Brahman.

Com.
is

What the bow and the

bow
is

rest above referred to are,

exi)lained.
;

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

the cause of the arrow entering- into

bow

as the

the mark, so the syllable "

Om"

is

the cause of the

for it is

Atvian
purified,

enterinoj into the

Brahman

only when

by the repetition of Pranava, that the AtTruin

it

supported by
obstruction,

becomes fixed in the

Brahman
is

without

as the arrow

by the

force of the

bow

is

fixed in the mark.

Therefore the
the

Pranava
itself

like a

bow.
as the

The arrow

is

ParatiuUman

conditioned

Atnum

having entered the body here, as the sun

all

enters the water, as the witness of

sciousness.
itself

states of con-

That, like an arrow,

is

discharged towards

the immortal Brahman.

is

Therefore the Brahit is

nnan

said to
itself

l)e its

mark, because
fix

seen to be the
ujion
it

Atmun

by those who
Tiiis

their

mind

as

on a mark.

being

so,

the

Brahman

wliich

is tlie

WITH

SlU SANKARA'S

COMMENTARY.
is

143
i. e.,

mark should be

liit

by one wlio

self-collected,

who

is

free

from the excitement caused by a thirst to

get at external objects,

thing,
is

who
that

is

disgusted with every-

who

has con(juered his senses and whose

mind

concentrated.

When

is hit,

the Atnuiii becomes

i.e.,

like the arrow, one with the mark,

the

Brahnum.
the Atrnan

Just as

tlie

success of the arrow

is

its

becoming one
is

with the mark, so the fruit here achieved

becoming one with the immortal Brahviuvn by the

dispelling

of the notion that the body,

etc.,

is

the

Atrruvn.

He
him

in

whom

the heaven, the earth, the antaHksha

;

(sky), the

mind with the pi'anas are centred

one

know
other
(15)

to be the
;

htuin of all

abandon

all

speech

this

is

the road to immortality.

Com.

As the
it

" Immortal" cannot be easily grasped

rei)etition
is

by the mind, the

for

the

jmrpose of

making

more
in

easily cognisable.

He, the immorta,!

Brahman,
know him,

whom

Dyoith, earth, and antaHksfut are

centred, as also the

mind with the other instruments

as

disciples

"the one," the

supix)rt of

144
all
;

MUNDAKOPANISHAD.
the Atniati,
i.e.,

the internal
;

principle of your-

selves
oflF

and

all livino'

beings

haxino'

known
""

that,

leave
" as
for,

all other speech of the nature of

Apara vidya
it
;

also all Kai'Tiia with their aids

this,
i. e.,

elucidated by

the knowledoe of the

Atmmi

is

the road to
it

the attaintment of emancipation, the bridoe as

were

by which the great ocean of Samsara

another Sruti says " having- known
travels

is

crossed, as

him

thus,
rotid

one
to

beyond death

there

is

no other

emancipation.

Wliere the nerves of the body meet together as the

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

bom

meditate upon

"

Om"

as the Atnian.

May
side

there be no obstacle to yonr going to the other

beyond darkness.

(16)
all

CoDi.

Within

the heart where

nerves running
in

through the body meet together, as the spokes

the

nave of the wheel,

in, as

this

Atman, spoken
af^

of,

dwells with-

the witness of the states of consciousness, seeing,

thinking,

hearing,

knowing and

it

were,

being

variously born by the modifications of the

mind, such

WITH

SHI SANKARA'S

COMMENTARY.

145

as anger, joy, etc

men

in the world say

",

'He has become

to

angry,

he has become ''joyful

internal

according
;

the

conditions of the
ni)on

sense (mind)

meditate
" as

Atman
" the

having

the syllable "

stated.

Om
it

your

support
said

and imagining as
jjrecejjtor

And
must

has been

who knows
of

instruct the

disciples. "

The

disciples are those

who being

desirous

to .acquire the

knowledge

the

Brahman,
that they
;

have

renounced

Karma

and taken the road to emancijiation.

his

The

prece})tor

gives

benediction

may
vah
your

attain

the Brahiiian
let

without

hindrance

svrtsfi

paraya,

Him

be

without hindrance
;

to

reaching the other shore. Paraatat, beyond

bej'ond
i.
e.,

what
for

Beyond the

darkness

of

ignorance,
of

the realisation of the true nature

the

Atman

devoid of ignorance.
crossing the ocean of
of the

He who

should be reached after

is

Samsara and who

the subject

Para vidya.

mcTT^cT:

Tfrq^^rf^ vftn

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

II

'i

ii

This

Atman who knows

is

and

all

of
is

everything
seated in

and whose glory

so celebrated on earth

10

146
the ((has of
tioned by
tlie

MUNDAKOPANISHAD.
brioht city
is
oi'

Brahman.
e.,

He

is

condi-

tlie
is

mind,

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

/
.

body and

seated in food,

the

l)ody
heart).

fixins;

the
dis-

intelligence (in the cavity of their

cernino- people see

The

by means of their superior knowledge

all bliss

on

all sides

the atnutn which shines,

and im(17)

mortality.

Com. Where He
'

is. is

now

ex])lained

the

terms

sarvajita''

and

'

sarvavif ha\e
described
;

already been exi)lain'*

ed.

He

is a,<j;ain

by the expression
olory
is

whose

<;lory is this" is

meant
?

" whose

celebrated."

What is

that glory

By whose commands stand supby

j)orted the earth

and the sky,

whose

command,
and the
all

the sun and the moon always rotate as the Hamino'

fire-brand.

By

wliose

command

the

rivers

seas do not overstej* their limits, whose

command

that

is

moveable and immoveable likewise obey, whose

in the

commands
kantha,

same way, the

;

seasons, the

solstices.

and the years do not transgress

all

by whose
their
;

commands
do
is
ii()t

tiieir

])erformers and

fruits

likewise go beyond their ai)j)ointed time

glory.

that

Jiis is all
/.

lihuvi, in the world.

This

I)ev<(

whose

this glory

and who
all

is

omniscient.

J)iv//e, bright,

e.,

illuminated by

the states of consciousness.

Brahma-

WITH

SKI SAXKAHA's

COMMENTARY.
because

147
the

pure, in the lotus of the

heai-t, so called

Brahnum

is

always riianifestiug himself there,

in the

form of intellioenee.

Vt/oruni, in the akfis, within the

is

cavity of the jieart. Ife

liecause, otherwise,

lierceived

(t8

if seated there
or
fixity in

;.

motion to or from,

place

is

not possible for him

who

is

all-pervadint^ like
heai-t,

the
is

ak((,8.

Manoiaa(/((, because seated in the

modifications of

he

perceived only by the

the

mind.

(Thus) conditioned by the mind.

Leader of the prmui

the prtitia
bixly.

and the
Ixxly

bod}',

because he

lejids

and the
Prutlshthe body

from one ^ross !x)dy into another

thitahj fixed.

Anne,

in

the

fo<:Kl,

/.

e.,

in

which
i;rows

is

a modification of

tln foinl

eaten

and whicii
HHckiyaiii,

and

decays

day

by

day.
in the

intellect.

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

cavit}'

of the

lotus

for,

the Atinan
in

is

really

seated in

the
of

heart

and

not

the

food.
i\y

Tat,

the

entity

the

Atni((n. Vijminemi,

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

produced

by the teachingis of the sastras and the preceptor, and

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

meditation, complete renunciation and freedom from desire.

Paripdsyaidi, see on

idl

sides

full.

JJhinih, the

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

and troubles. Vibhati, shines nuich

in one-self always.

148

MUNDAKOPANISHAD.

When
his

he that
is

is botli
;

hi^h and low

all

is

seen, the knot

;

of the heart

untied

donhts are solved

and

all

karma
is

is

consumed.
fruit of

Com.

The

(18)

the knowledge of the

Paramatis

man

stated to be the following.

i.e.,

Loosened

" the

knot of the heart,"

the group of tendencies in the

mind due

to ignorance, the desire

which clings

to the
lie

intellect accoi'ding to the Sruti "

The
is

desires

which

imbedded in the

heart, etc." This

attached to the

heart (intellect) not to the

goes
destruction
;

Atman.

Bhidyate, underall

doubts
solution

regarding

knowable
perplex

things

have their

doubts

which

worldly

men up

to their death, being (continuous) like

;

the stream of the Granges

of the

man whose

doubts
dis-

have been solved and whose ignorance has

pelled, such

l^een

karma

as

was anterior to the birth of

knowledge

in this

life,

such as was performed

by him
and

in previous births

and had not begun

to bear fruit

such as was existing at the birth of knowledge come to

an end

but not that

karma which brought about

fruit.
'

this

birth, for it

had begun to bear

He, " the omni-

scient", not subject to

aamsara

both high and low,'

WITH
high as
beiiijc^

SKI SANKAHA's

COMMENTARY.

149

the cause and

I

low as being the effect

when he

is

seen directly as "

tlie

am

he",

one

attains

emancipation,

cause of samsara being up-rooted.

The

stainh^ss indivisible Jhvdiinan,

is

the

pure, the

light of all lights

in the innermost sheath of golden

hue. That
CoTii.

is

what the knowers of the

following texts

Atman know.

(19)

The three
of
light,
'

briefly elucidate

the meaning already expressed.

i.e., full

Hiranmaye, golden,
with
intelligence

or bright

and
as
it

knowledge.

The highest
;

sheath',
it

sheath,
is

were, of a sword

hy/hest,
is

because
realised

the

place

where
because

"

tlie
it is

Atman

as
all.

located"

and
free

the innermost

of

Yirujmu,
other
of

from the taint of

ignorance
it
is

and

all

faults.
all

Brahma,

because
all.

the

greatest

and
the

Atman
it

of

Niahkalam,
i.e.,

that

from

which
;

kalaa had
is

proceeded,

devoid of parts
of
jjarts,

because
it

untainted and devoid

or pure.

therefore

is

subhram
such as

The

light of all lights,

all

whose light

enlightens even those that illumine

lire, etc.

other things

The meaning
etc-,
is

is

that the brightness

of even the

fire,

due to the splendour of the

150
intelligence oi the

MUNDAK0PAN18HAI).

Brahman

within; the light of the

is

Atiiian

is

the highest light which

not illumined by
those dis-

other lights.
<,'erning

'The knoweis

of the atinan\

men who know

;

the Self as the witness of the

objective states of consciousness regarding sound and

the rest

as it is the highest light,

it is

only those

who

follow (are in)

the subjective state

of consciousness,

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

know

it.

cT*T^

^PcTJTg*TTm

^k cT^

^^^^\ ^^'i^i

mnw
shine.

ii

^^

li

The sun
stars.

shines not there,

nor the moon and the

Nor do these lightnings

All shine after

How
All

could
tliis

this fire?
is

him who

shines.

illumined by his radiance.

(20)
all

Com.
ed.

How that
for,

is

the light of

lights

is

explain-

The

sun. though enlightening

all.

does not sliine

is

in, i.e.,

does not illumine the Brahnuin wliich

his

Atman;

the sun illumines the

whole universe

other than the Atmai) with the light of the

Brahman,
illuminate.

but has not in himself the cajjacity

Similarly neither the

to

moon and
dilate ?

the stars nor the light-

ning shines.
of our

ITow could this

tire

which
'I'his

is

in the

range

vision ?

Why

universe

which

WITH
shines,
sliiiies

SHI

sankaha's commkntaky.
li^ht of

151
of
all,

with

tlie

Him,

tlie T^ord

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

the rest hy their contact with

of
tlie fire,

fire,

heat with the heat

all

but not by their own inherent i)Ower, so

this universe, the sun and the rest shine with the

liolit

of the BraJmian.

As

it is

the livuhinan alone that

varjinj^f li^ht in its diverse
is

thus shines and shines with

manifestations, itself luminosity,

whicli
is

infeiTed

for,

that

not

itself lio;ht

cannot ilhnnine others as we

see that

])ots, etc.,

do not illumine others and that the

illumine others.

sun and the rest

liavinj;' li^ht,

All this before

is
;

immortal Bi'uh'inan; certainly

all

all
;

behind
all

is

Brdhiimii
all

to the south

and to the noith

i.e.,

bellow and
is

alone stretched out,

extended,

all

this

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

Com. The statement. Brahman alone the

lights
is

(21)
li^ht of

true and tliat

is

all

else

is

only

its

modification,
first

a matter of speech

mere name and falsehood

at len^'th

made and
wai-ds)
is

logically

demonstrated
as

(after-

affirmed aijain
is

conclusion
in

by

this

mantra. That which

before us

and which,

the eyes
certainly

of the i^norant, appears to be not

Brahman is

152

MUNDAKOPANISHAD.
Similarly
;

Brahman.
to the south

what

is

behind us
;

so,

that

so,

that to the north

all

so,

that below,

and that above and

the form of
effect,

that

is

extended everywhere in

appearing otherwise than

and possessed

of

name and
is

form.

Why

say

Brahman much ?

All this vast universe

tion otherwise than as

Brahman certainly. Brahman is mere

that the one

All percep-

ignorance,

just as the perception of a sequent in a

claration of the
is

roi)e.

The dealone

Vedas

is

Brahman

really true.

;o:

Here ends the second

i)art of

the second

Mundaka.

THIRD
illunbaliopmu5l]a5,

PART
5T

I.

^^w

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

i^

qfr^^inrr

Two

inseparable

coiMi)ani()ii.s

of fine

plumage perch
looks on.

on the self-saine tree.

licious fruit.

One

of the two feeds on the de-

The other not

tasting of

it

(1)

Com.

Tiie
'

Fara

vidyii has been explained, by which or the

the inunortal

pnrasha^

Truth could be known,

by whose knowledge the cause of Sdinsara, such as

the knot of
tiie heart, etc.,
is

can

be

totally

destroyed.
of the

Yoga which
" taking

the

means

to the realization

Brdkniaii has also been explained

the

by an

illustration

bow and the

is

rest."

Now

the subseauxiliary

(pient portion

intended

to inculcate the
etc.

helps to that yoga, as

is

truth,

Chiefly, the truth

it
is

here

determined

by

another mode, as
it.

ex-

tremely

difficult to realize

Here,

though already

154
done, a
for

MUNDAKOPANISHAD.

vumtrd

(brief) as

an aphorism
tlie

is

introduced
entity.
;

the piirpose of

asc'ei'tainin>'

alisohite

Suparnau,

two of oood
beino-

motion

or

two

liirds

(the
;

"word Snparua"
hearino- tlie

used to denote birds <>enerally)

;

Sctyujau inseparable, constant, companions

Sdhhaynn,
of

same name

or

liavin<j;

tlie

same cause

manifestation.

Kein^' thus, tliey are perched on the

same

tree

(*

same,' because the place where they could

is

be perceived

identical).

'

Tree

'

here means

'

body

;'

because of the similitude in their liability to be cut

or

destroyed.

PiirishdsvKJate,

embraced
the

just

as

birds

oo to the same tree

as
is

for tastin*^'
its

fruits.

Tliis

tree

well

known has
its

root hi^h
etc..)

up

{i.e.,

in
;

Brahman) and
it is

branches (j/t'ana,
its

downwards

transitory

and has

source in AvyaJda (titayd).

in
it

named Kshetra and karma of all living thin<j;s.

It
is

hant>-

the fruits of the

It is

here that the

A tinan,

<'onditioned
desire,

in

the subtle

body to which

ionorance,

karma and
one,
i.e.,

their unmanifested tendencies clino'.

like birds.

and Isvara are

])erched,

j)erched

Of these two

so

i.e.,

kshetrajna

occu]>yin;

the subth'

body

eats,

tastes

from ionorance the

fruits of

marked

as hapjaness

and

niisery, j)alatable in

kamia many and

eternal.

diversified

modes; the

other,

i.e.,

the

lord,

WITH
pure,
inte]li<fent

SKI SANKAHA'S

COMMENTARY,
his

155

and
]\v

free

in

nature,
;

omniscient
the

and conditioned

inaya does not eat

for, lie is

director of both the eatei- and the

fact of
all)
;

tliinj^

eaten,

by the

liis

mere existence

as the eternal
;

witness (of
his

not

tastin^',

he merely looks on

for,

mere

iriinefifiiiuj is

direction, as in the case of a kinp;.

On
und

the self same tree, the Jivn drowned as

grieves

it

were

peri)lexed,

owin^; to

hel]>lessness,
is

But
by
(2)

when he
all,

sees the other, the lord

who

worshi])i)ed
^rief.
i.e.,

and

his j^lory,

he l>ecomes absolved from

state

Gmti.

In

this

of things,

the Jiva^

the

enjoj-er occui)yin<>

the body as above described,

thirst

under
for

the heavy load of ignorance, desire and

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

the

down

like a i>ottle-^ourd in

the waters of the sea, the ])ody

of this
is

is

c(mvinced lieyond doubt that

is

the

atni<(i(

and thinking that he

the son

man

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

<>;ood (|ualities,
is

with or without

enjoying or

suffering;,

and that there

is

none but him,

is boiTi,

dies, is
;

united

with and })arted from relations and kinsmen

therefore,
<^ood
;

he orieves from helj)lessness thus

nothino'
;

'*
:

am

for

ha\e

lost

my

son

my

wife

is

dead

what

156
avails

MUNDAKOPANISHAD.

my life"

and

so forth

and

is

subject

to

anxiety
troubles
;

from ignorance owing to numerous kinds of

but when thus constantly degenerating
pi'etas,

in births,

of

beasts,

men and
of

the like, he

Imppens,

owing

to the

result

pure

deeds

stored

up

in

many
Yoga
and
truth

(previous) births to be instructed in the path of

by some preceptor sur})assingly

compassionate

being qualified by abstinence from giving pain,

speaking, continence, complete renunciation and
trol over

con-

the internal and external senses and with his

finds

mind concentrated,
other

by dint of

meditation, the

who

is

approached by different paths of

Yoga
him,

and by the followers of

Karma

distinct

from

conditioned in the body, not subject to the bondage of

Samsara, unaffected by hunger,

decay and death and lord over
thinks thus
:

thirst, grief,
all

ignorance,

tlie

universe and
all,

"

am

the at'iuan, alike in

seated in

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

this imiverse

is

mine, the lord of

grief, i.e., is

all."

then he
entirely

becomes absohed from

from the ocean of

released

grief, i.e.. his object is

accomplished.

WITH
Wlien
lord,
tlie

SKI SANKARA'S

COMMENTARY.

157

seer sees liim of golden line, the creator,

Furvshd, and the source of (Apara) Brahma,

supreme equality,
untouched
(3)

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

and

sin,

attains

being-

with stain.

Com.

Another
at
i.e.,

mantra

also

conveys
;

the

same
one

meaning

length.

Yada, when
i.e.,

Pasyaha,
a

who
tice.

sees,

a learned man,
of

man
that

of prac-

Rukniavarnam,
of

self-resplendent
as
*

nature,
of
gold.

or,
*

imi)erishable

brightness

Creator,'

of

all

the

universe;

Brahma yonim'

the
fested

then

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

good and bad deeds,

and being unaffected,

that supreme

freed
is

from

grief,

attains

equality

which

identity with

the

Brahman.
is

The

equality in matters involving

duality

certainly inferior to this.

^TcR^T^
This
with
all
is,

^TcJTTIcr:

^^TT^m
e.,

^^f^

im'-

II

II

indeed, Pran/(,i.

/swent, shining variously

living beings.

Knowing him, the wise man

else.

becomes not a talker regarding anj'thing

Sporting

1.58

MrXDAKOl'AMSHAD.
self.

in
tliis

(U'liiilited
is

in

self

;ni(l

(loin;^-

nets (enjoined)^

man

the best of those

who know the Brah(4)

'man.

Cmn.
This,

A^j^ain

tin's

Tsi'dra
'

is

the j/t'anH of prdua^

now

treated

of.

All

living- thinos,'

from

the
case

Brah'nian down to the woiju.

in " S'(rvahhitt((ih" has

The

instrnjnental

the force of " thns

become,"
i.e.,

The

meanini;'
i\]].^

is

'

existinii in all living things,

the
of

((tnifdi of

Vibhati, shines varionsly.

directly
realises

The man

knowledi;*^

who

thinfi^s as his

Him who is in all own Atncdu and thinks 1 am he" does

*'

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

of

the import of the

rit<(h(iv<iky(i.

Ativddi,

means one

whose natnre
he sees that

is

to talk of all other

things more,

when
;

all is

the Atnidn and nothing' else exists

talk of anythini;
else,
else.
It
is

how then could he

(mly

where one sees anything'

that
;

he could well talk of

but this

man

of knowledge sees, hears

Atiiyiii
lu^
;

and knows
a

none other than the

anythini;' else.

so. lie is

not

talker of
i.e..

A^aiu.
within his
etc.

is

an <itiu<(kriddh,

one

whose

>;])ort

is

own AtuKdi and

is

not elsewhere,

such as son. wife,

Sijnilarlv, he in his

((irnar<UiJt, i.e.

one who delights or revels

/^v?VZu

own

Atiiidx.

The term

or

])lay re(|uires

some

('xternal help.

Hut delioht

MUNDAKOPAMSffAD.
or revellinfj does

loi>

not

recjuire

any exteniHl

liel})

hut

indicates merely the attachment to an external olyect.

This

is

the

distinction.

Similarly,
in

kriynvnn,

i.e.,

one whose activity consists

freedom from
desire,
etc.

knowled>;e,

jneditation,.

Hut

if

the

reading

he

" (d'liKiratikriyavan " (a

compound) the meaninj^

;

is he-

whose activity

is

mere
*'

deli<;ht in iiinri

as l>et\veen the
is

Bahuvri/d and the

without the other
;

'nuttup " endinii', one

sufficient

hut some contend that

the single

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

A(/iti/iotr(('

karma,

i.e.,

and
It is

the
not

rest,

and

the
for

knowledoe
to

of

Brahmiau.
ing;

]ossil)le

one
the

he

playto

with external

ohjects
It

and
is

at

same time

he delighted in

self.

only

the

man who
that

has

turned

away from extrrnal

opposed to each

activity

hecomes
in

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

itself aie
otlici'
;

and delighted

for, it is

not possihle

that darkness and li^ht could exist in the

same

place.

Therefore, the statement that a condonation of karhia

and knowledge
the
the
]irattle of
ISi'ictis

is

inculcated hy this
ignorant.
all

text
also

is

certainly

tht^

This

follows
''

from

" Leave otf from

other speech

and " hv
alone
is

renimciation of Kuriita, etc."

" kriyava/i'^

Therefore, he
(on>i>ts
in

whose actixifv

knowledge.

160

WITH
etc.,

SRI kSANKARA'S

COMMENTARY.

meditation,

and who

ii^a

Sanyasin not transoressSuch a man

as deliolits

ingthe

limits of proliibitoiy injunctions.

as is not an ativadin, as sports in his

in

own

self,

himself and as
is

is

Kriyavan (whose
all

activity

is

aforesaid)

the

first

among
^

the knowers of Brahman-

^?cT:^fT>

^fcTW

ff 5I^r
tlie

T^f^

TcT?t:

^mCw:

II

y,

ii

This Atinan witliin

body, resplendent and pure,

can be reached

by truth and tapas, by sound know-

ledge and by abstinence from sexual pleasures constantly practised

;

he

is

within the body, resplendent and

pure

him,

assiduous

Sanyasins

see,

their

faults
(5).

removed.

Com.

Now truth and the

^ith

rest chiefly characterized

a

by restraint are enjoined upon

cant, as auxiliary aids

hhikshii,

i.e.,

mendi;

sound knowledge
i.e.,

he

should be attained by truth,

falsehood
;

by abstaining from

as

also

by tapas,

i.e.,

by concentration of
declared to be the
is

the senses and the mind, which

highest tapas
as
it is
;

is

for, it

is

this

which

of greatest

liel j,

turned towards beholding the Atnum, not the

ffrjiws,

other forms of

such as the ]erfonriance of the

" Tbis

chandrayana
be attained
"

(a penance), etc.

Atmau

should
'

should be read

into every clause.

Hy

WITH
good knowledge
is.
'

SKI SANKAHA'S

COMMENTARY.

161
it

',

by beholding the

Atman
word

as

really

By

Brahriiacharya,^ by abstinence from

NityctTti,

sexual
'*

pleasure.

always.

The

" always
'

should be read with every one of the words

'

truth/
illu--

tapas,'' etc.

Just as a
it, it

lanij)

within a building

mines every part of

will

be said, later on, that

neither deceit^

they seethe Atm(in in

nor falsehood, nor

whom there is cunning. Who this

is
i.e.,

Atnuiii
'

is

that

should be attained by these aids

explained.

Within
akas of

the body,' in the midst of the body,

the lotus of the heart.
'

in the

Resplendent', of golden hue.

i.e.,

Subhra, pure.
ually seeking,
i.e.,

The yatayah,
i.e.,

those

who are

habit*"

the Scmyamis, 'their faults removed,

of

devoid of

all taint

mind such
tlie

as anger, etc., find

this

atman.

The

drift is tliat

atTnan
etc.,

is

attained,

by Sanyaaiiis with these aids as truth,

practised
practised.

constantly

and cannot be attained by them occasionally

This text
is

eulogy

of such

aids

as

truth, etc.

m^^^

^^^fr\

^^^ h^^

t^^t f%?mT

^?jr:

Truth alone wins, not falsehood

by truth, the Dewidened, that by

for

vayanah

(the path of the Devas)

is

which the seers travel on, having nothing to wish

11

162
to where there
is

MUNDAKOPANISHAD.
that

the
i.e.,

hiohest treasure

attained
(6)

by truth,

Com.

Truth
;

alone,

he who speaks the truth

alone, wins

not he

who

utters falsehood, for there can

be neither victory nor defeat between abstract truth and

falsehood where they do not clino- to men.
It is
is

well

known

in the world that he

who

utters falsehood
;

de-

feated by

him who speaks the truth

it is

not the converse-

Therefore,
liary
;

establislied that truth is a strong' auxiis

again, the superiority of truth as an aid

sastras;

also
i.e.,

known from the

road

how

It is

only by truth,

by a determination to speak what had occurred, the

named " Devayanah"

;

(the

way

of the gods)
;

is

wid-

ened

i.e.,

is

kept up

continually

by which road,

seers free

from deceit, delusion, fraud, pride, vanity

desires,

and falsehood and having no

go about to where
covetable by

the absolute truth, the highest treasure

man and attainable by the important aid, trutli, exists. The exjiression " where the greatest, etc.," is connected
with the preceding clause " the road by which they go
is

widened by truth."

What

that

is

and what

its

characteristics are, will be ex})lained.

WITH
That
and
sliiiies

SKI SANKARA'S

COMMENTARY.

163
form

as vast, heavenly, of unthinkable

subtlei-

than the subtle,

much

farther than the dis-

tant, near, also here,

and seen

fixed in

the cavity, by
(7)

the intelligent.

Com.

The Bralcman now

etc.,
'

treated of and attainable

it

by truth,
'

is

vast,

because

is

all-pervading'

heavenly,

self-luminous and
is it

iniperceivable by
its

the

senses.

Therefore alone,
it is

that

form

is

unthink-

able

subtler than even the

rest
;

subtle, such as the

all, it
is

akas and the

for, beinji

the cause of

of

unsur}mssino- subtlety.
in various

Vibhdti, shines diversely,

i.e.,

forms such as that of the sun, the moon,

farther,

etc.
;

Again
for,

it is

even from the most

distiint i)lace8

the Brahtmin cannot be in the least approached by

ignorant.
It
it is is

the

also

near,

i.e.,

in

the

body

itself;

because,
it is

the atiiian of those

all,

who know and

who
see,'
i.e.,

because
it

within

from the SruU which declares

'

to be even within the akas.

In

those

among
seen by

the

intelligent

men.

'

Fixed,'

seated,

yof/is, as
?

possessed of the activity of seeing, etc.

cavity,
i.e.,

Where

in the

in the intellect
;

for, it is

seen as lodged there

by those who know

seen by the

still,

though
it is

lodged there,

it is

not

ignorant, as

veiled by ignorance.

164

MUNDAKOPANISHAD.

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

cT

T^^
e5'e
; ;

f%^^^ ^^1^^J^:
nor

II

^
;

II

He
one's

is

not grasped by the

;

by

speech
;

nor

by other senses

nor by ta/pas

nor by

hamna
of

when

mind

is

purified

by

tlie

clearness

knowledge,

then alone he sees the indivisible (BraJmimi)

templation.
Corn.

by con(8)

Again,
is it

special aid to the attainment

It is

of

Brahman

explained.
it

not seen by the eye of

;

anybody, because
speech, because

has no form

nor

is it

grasped by
;

cannot be the subject of words

nor

by the other

senses.
all,

Though tapas

is

an aid to the

attainment of

the

Brahman

cannot be reached by

Karma
then,
is

enjoined by the Veda,8, such as agnihotra and

is it

the rest though their greatness the means

well

known.

What,
is

by which

could be grasped

explained.
all

Giuitut p^'asadenci, though the intellect in

men

is

by nature comi)etent

to

know the Atimin,

love for external
it

still

being polluted by such

faults, as

objects, etc.,
like

and hence unclear and impure,

does not,

a stained mirror and

muddy

water,
;

grasp the

entity of the

Atman thougii

always near

but when, by
etc.,

removalof the polluting taint, such as desire,

proit is

duced by contact with the objects of the senses,

WITH SRI SANKAKA'S COMMENTARY.

165

made

clear

and calm

like
;

mirror and water, then the

this clearness of the intellect

intellect

becomes clear
is

by

the mind

purified

and the man becomes competent

Therefore, he sees the At7)ian

to realize the

Brahman.
jjarts,

which has no
such
hel])s

by meditation, having recourse to

etc.,

such as truth,

having controlled his

senses and with a concentrated mind.

This subtle Atiiytn should be known by the mind

as being' in the
different forms
;

Ixxiy,

whose pi'aiut entered

in all creatures
is

in

five

the

mind

jiervaded

hy theae pi'amis.
shines out of
Co7n.

When

it is jiurified,

then

tht^

Atman
(9)

itself.
is

This Atnum, who

be known

thus seen,
i.e.,

is

subtle and
in-

should

by the mind,

by the mere
?

tellect purified.

Where

is

this

Atman

In the

body

which,

prana

in five different forms, has well entered.

;

The meaning

is

he should be known by the mind as

i.e.,

existing in the body,

in the heart
is

by mind, how
;

cir-

cumstanced should he be known,

all

explained

mind

in

creatures

is

j)ervaded by the j/ranas

and the

senses,

166
as

MUNDAKOPANISH AD.
oil,
is
;

milk by
beings

and

livina;

well

of intelligence

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

from the taint of

then this

Atman
itself.

above-

defined shines out, shows itself out, by

?r

^m 3PTW cTt^

^TRr^rlirHKIcJTf'

SI^^^Id+IM:

II

II

Whatever worlds he covets by

ever objects he wishes for the

his

mind, and whatof pure mind, he

therefore, let

man
;

gains those worlds and those objects

him

who

longs for Bhuti (manifested

power) worship

him
(10)

who knows the atman.

Com. This
fies

text explains that the

man who

identi-

the

atman

of all with his own, obtains as the fruits

thereof, all that

he longs
of all.

for

because of the fact that

i.e.,

he

is

the

Atman
or
for for
all

Whatever worlds,
the
or
rest,

such as

those of the
himself,

manes and
others,

he covets either
enjoyments

whatever
of
])ure

he

wishes

the
grief

man

mind
the
those
wislies

who

is

free from

and who
worlds

knows
and

Atmaiij
t^njoy-

he

obtains

those

ments.

Therefore,

i.e.,

because the

of the

WITH

SKI SANKARA's

COMMENTARY.
realised
;

167
one who

knower of the Attnan are always

whose mind

let

longs for vibhutis propitiate the knower of the AtrtiaUy

is

purified

by such knowledge, by clean-

ing his feet with water, personal service, prostration

and the

rest

tlierefore,

he

is

worthj' of worship.

-:o:-

Here ends the

first

part of

the Third Mundaka.

-:o:-

THIRD.
illunbaliopaiusl)o5.
-o-

PART

II,

H
^TcTcTTJt 5r?I

:o:

vrm

?T^

f^^

T%f|ct

*TT% S^JJ

^TTH^ 5^?

% 5I^mT^
tlie

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

IM

=1

II

He knows
ness.

highest Brah7iian, the place where

all

this universe rests,

and which shines with

who, free from
this seed.

clear bright-

The

intelligent,

all desire,

worship
(11)

this

man,

travel

beyond

Com.

As he knows the Brahman above

all,

defined, the

highest of
all

the place where

all

desires rest,

where
its

the universe rests and which shines purely by

light, the intelligent,

own

who

free

from yearning

for

vibhuti and with

a desire for emancipation, worship

even this
i.e.,

man

as the highest, travel

beyond

tliis

seed,

the material cause of embodied existence,

i.e.,

are

never
Sruti,
is

born
'

again of the
does not like

womb,

according

to

the

He

any abode.' The meaning

that one should worshij) such a knower.

AVITH SHI SANKAHA'S

COMMENTARY.
<T^

169

^iqtv^:

^^^^

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

a^

He, who broods on and longs

born there and there with
sucli

for objects of desire, is

desires

but of him
realised,
(in

whose desires have been

the
At7iian,

fulfilled

and who has

here

the

desires

end even

this

world).

(12)

Co7n.
liim

This
is

text shows that the primary

is

hel]i

to

who
all

desirous of emancipation
lie

the renimciainvisible
is

tion of

desire,

who

covets visible or

objects of desire, broodinj^

H<j;ain

on

their

virtues

born

and apvin with those

desires of external

objects

which are incentive to the performance of good and bad

deeds.

Wherever

his desires

direct

him

to

j)erform
is

karnut

for the realisation of their objects,

he

bom
of

with those self-saiue desires in those objects.

But

him
has

wlio from a sound

all his

knowledge of the absolute truth

the

desires fulfilled, because

Atman

is

the

objectof his desireand whose Atinan through knowledge

has been

made

to

assume

its

highest,

i. e.,

true form by
it

the removal of the lower form imposed on

rance,
all

by igno-

desires impelling

him

to do

meritorious and
lasts.

sinful deeds are destroyed

even while his bod}'

170

MUNDAKOPANISHAD.
drift is that desires

The

do not spring up, because the

causes of their rising are destroyed.

This

^-lii,aii,

cannot be attained by dint of study or

intelligence attain

or

much
it

hearing

by

whom

he wishes to

that
its

can

be attained.

To him
attnan

this

Atmaii

reveals

true nature.
is

Com.

(13)

If thus the realisation of the

all, it

the

greatest gain of
as

may

be thought that means such

for
its

study,

etc.,

should
text

be largely employed
is

attainment.
notion.

This

intended to dispel
has

that

This

atmau which
is

been explained and

whose realisation

the highest object of

human

desire

cannot be attained by means of

Ved(i8
i.e.,

much

study of the

and the Sastras.

Similarly not by intelligence,

by a retentive memory of the purport of writings;

nor by

much

heard,

i.e.,

by nuich hearing.

By what
The
by
not
attain,
;

then could the

J. iirt7i

be attained 'is explained.

Paramatman wliom

this

knower wishes to

that seeking alone can that

Brahman
his

be attained
nature
is

by any other means, because

attained.

always
attainreveals

What

is

the nature of this knower's

ex])lained.

ment

of the

^iZ/y/y^y? is

As

pot,

etc.,

WITH SKI SANKAKA'S COMMENTARY.

its

171

form where there

is

li^ht,

so
his
is

does
true

the

Atman
for

concealed by ig;norance reveal

there
is

nature when

knowledge.

The

drift

the

wish
all

the
is

realisation of the

Atrtum

after

renouncing

others

alone the means to the attainment of the

Atman.

This

Ahnan

cannot be attained

by one devoid of

strength or by excitement or by tapas devoid of liiufa-

But of the knower who

strives

with

tiiese

aids,

the
(14)

Atman
Com.
with

enters into the Brahiiuin.

Combined with the wish

;

to realise the

Atman,
cannot

strength, absence of excitement,

and knowledge coui)led

Sanyaaa are helps

because this

Atman

be attained by

one devoid of strength produced

by

concentration on the

Atman

or by

excitement caused
world, as son, cattle
'

by associating with objects of the

and the

rest, or
'

by tapaa devoid of linga.

" Liiiga"

Tapas' here
" Sanyaaa."

means

knowledge.'
is

means

The meaning

that the

Atman

cannot be attained by

knowledge without

Sanyaaa.

But of the knower who^

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

yaaa

and knowledge
its

strives intent after the

Atman,

the Atm(tQi enters

abode, the

Brahman.

172

MUNDAKOPANISHAD.
ITRcJ^T: ^cTTc^RT fRTTTTT: IT^IPcTT:
I

^^n^^gwr

Havintj; attained

Him, the

seers content with

tlieir
all

knowledji^e, their
desire,

purpose accomplished, free from

full

and with

composure,

havin<^'

attained

tlie

all-pervadiui^

Atman

on

all sides,

ever concentrated in (15)

is

their minds, enter into everj'^thino.

Com.
Havinc^

How they enter

known him

into

Brahman

explained.

well, the seers content

with

that

knowledjre and not by any external means of delight

tendinis to the orowth
havincf

of their

body,

their

Atviaii

become one with the Paramatman,

etc., their

free

from

the fault of desire,

attained
i. e.,

senses sulxlued, having-

him

all

pervadiui;- like

the akas on

all

sides,

not in any particular place limited by

?

conditions

(what then do they attain

and without a second

di8cernin<j
<^verythin<>;

as their

The Brahman itself, one own Atman), beinj;

minds enter into
i.e.,

and with concentrated

when

their

body

falls,

cast off all

in

limitaticms imposed by ignorance, as the akas

the
of

pot

when the pot

is

broken.

Thus do the Knowers

Brahriutn enter into

Brahman abode.
i

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

^ sTSI^T^

TH^^M

TrrgcTT: Tf^g^^T^^T

^f

II

'\\

II

WITH

SRI SANKARA'S

COMMENTARY.

173
signifi-

Havin*;' without

doubt well ast'ertained the

cance of the knowledi^e of Yeddnta the

seekers,

their

minds puiified by dint of

worlds of the

renunciation, attain the

their

Brahman and when

one with the
round.
all

body

falls,

their

Atman
Gomi.

beino;

hip;hest ininuntal

Brtthman
(16)
object

are absolved

Having without doubt determined the

i.e.,

of the knowledj^e of Vedaiita,

that

Brahman should

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

renunciation of
all

karma and by
tlie

being centred in the

pure Brahman, attain

worlds of the Brahiuaa at

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

corresponds to the time of death of those rotat-

ing in aamsara.

As men who seek emanci])ation are

of

many,
to be

tlie

world
or
is

many
'

reached as
the

Brahman, though one, appears many so, the plural num;

ber

worlds

of

Brahman^
in

is

used.
'

Brahman

being the world reached, the expression

of the

in the worlds

Brahman^ means

'

Brahman.''

Paramintahy
immortal,

they whose
i.e.,

atman

has become the

highest

Brahman. They become the highest and immortal Brahnuim even during life and are absolved in all sides
like a lamj) that has

gone out and

no

like the

akas
otlier

in

the

pot,

i.e.,

they

have

need of

any

place

174
to
ii'o

MUNDAKOPANISHAD.
to
;

for,

the Sruti and

of birds in
in

tlie

Srtiriti

say

" as
of

the

footmark

the
are

air

and
seen,

tliat

aquatic

animals

water

not

so

the

track of the knowing-

men " and

is

they oo by no road,

who would reach the ends

]Motion limited by place
it is

of the roads of samsant.

only in sanisara, because

limited
;

accomplished

by means

but

as

the
;

Brahman is all, it cannot be reached in a limited s])ace if the Brahman were limited in respect of place, it
would
like a substance

ha^in^ form, have

beoinning

and an end, be dependent on another, composed of

parts, non-eternal

and be a
;

i)roduct.

But the BrahTiian

cannot be like that

so, its

attainment too, cannot be

limited by conditions of place.

tcTt:

q=r^:

qsr^

irfrT^T

^^ b^

vifri^^dig

The

fifteen

/crt/-s

^o back to their source;

all

the

powers seated on the senses

oo back to their corresthe atman,

all

ponding

deities

and

all his

karma and

these become one, in the hiohest

and iinperishable
(17)

Brahirum.
Com..

Moreover, the knowers of Brahrtian regard

emancijMition as consisting only in the release from

bondage, samsara,

ignorance and

the

rest

not as

WITH
soinethinj;-

SHI saxkaka's

commentaky.
tlie

175

produced.

Besides at

time of emancibody, pranaa

cause.

pation the kalas which produce

etc.,

tlie

go
'

back to

their
is

own

seat,

i.e.,

The
last

word

Pratishtha^

accusative

plural.

Fifteen:

fifteen in

number

already

enumerated

in

the

pivisna and well known.

to the body,
etc.
;

Devas, the powers adhering

in the senses

and lodged

such as the eye,

all

these go to the corresponding deities such as

;

the sun, etc.

also

those actions of the seeker after

(for

emancipation which have not begun to bear fruit

those which have begun to bear fruit can 1^ consumed

only by enjoyment) and the

intellect, i.e.,

Atman
the
for

limited by the of the

who, mistaking

condition

intellect so caused

by ignorance

the

Atman,

has

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

sun, etc., into water, etc.

(Karma

being intended for

^

the benefit of the Atriian).

Therefore

ViJTtanamaya'

means

'

chiefly possessed of intellect.'

after

These and the

Vijnananuiya Atrnan,

removal of the conditions

imposed, become mingled as one in the

Brahman, the
all-

highest, the imperishable, endless, indestructible,

pervading like the akas, unborn, undecaying, immortal,

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

nor out, without a second, unconditioned, lose their

176
distinctive

MUNDAKOPANISHAD.
features,
i.e.,

become one

as

the ima;es of

the sun,

etc.,

become one with the

is

sun when the

is

surface, such as water (in whicli lie

reflected)
etc.,

with-

drawn and as the akas

witliin the pot,

becomes

one with tlie akas when tlie pot, etc., is withdrawn. ^^: ^^T^Rl: ^5^s^ ir^?5f^ ^rq^ r^fT?T

Just as rivers flowing- become lost in an ocean,

gi\in(]^

up both

their

name and

form, just

so,

the knower, freed

wliicli

from name and form, attains the bright Piiritsha

is

beyond the avyakta.

Gomi.

(18)

Moreover,
tlie rest

just as flowing streams such as the

Granges and

having reached the sea give up

it,

their distinct individuality in

losing both their

names

and form,

so,

the knower being freed from

the

name and
resplendent
al-

form, created by ignorance, reaches

puntsha above

defined,

who

is

beyond the av^yakta

ready explained.

cT^ ajt cTT^

TT^JTPt

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

liighest Brahiiiaii
line,

He who knows that Brahman and in his

;

becomes even

none who knows not the

crosses

BrahTnan

will

be bom.

He

grief

and \irtue

WITH SRI SANKARA'S COMMENTARY.

177

and vice and being freed from the knot of the heart,
becomes immortal.
(19)

Com.
well

It

may

be said that numerous obstacles are

known

to exist in the attainment of

good and

that e\'en the knower of

Brahtnan may,

therefore, be

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

made

to

take some other couise by some other

being, such as

the Devas, reach some other after death and not

reach

Brahman.

This cannot

be

for

all

obstacles

have

already been removed by

knowledge.

Emancipation

knows only the obstacle of ignorance and no other

obstacle
itself.
;

because

it is

eternal
in
I

and

is

being the

Atman
that

Therefore,

he

the

world

who knows

highest
t}ike

Brahman,

as "

am
It is

directly that" does

not

any other course.

imj)ossible even for the

Devas to throw any obstacle

in his

attempt to reach the

Brahimm, because he becomes the At7)ian of all these; therefore he who knows the Brahman becomes even Brahman. Moreover in the line of this knower, there
will

not be born any

who knows

not the

Brahman

again, he overcomes even during

life

the heart-burning
crosses over

caused by frustration of his

kaiinia

many

desires,

known

as vice

and

virtue,

and being freed from

12

178

MUNDAKOPAMSHAD.
of the heart " caused
It

" the knots

immortal.
heart
is

by ionorance, becomes
" the knot of the

has ah-eady been said

untied, etc"

This

is

explained by the niatdra "

who perform the

are centred in
oblafaith, offer

kaviYia enjoined,

who

are srotrit/ds,

who

the Brdhnian (lower) and

tions themselves to tlie tire

who

witli

named

E/ccirshi,

perform the
fire

vow named Sirovrata (who duly carry a

head)
the
;

on

the

to those alone, let one teacli

tliis

kno\vl<^di>e of

Brahman^

(20)

Ccmi.

Now, the Upanishad concludes by

of the

indicating;

the rule re^ardin^^ the teachinn'

knowledoe of
teachino' of the
text.

Bvdhrnan. knowledge
oi'

This, the rule aliout

the

Brahman is ex])ounded
enjoined,

by this

Who
who
Brah-

perform the

/iXM'riWt

who

are

Srotriyas,

being engaged
'nian seek to

in the worshij) of the manifested

know the unmanifested Braki)tau.

the
ol)lations

Who

with faith,

themselves offer

to the fire

WITH

SKI

sankaha's commkntary.
to

179
is

known

as

Ekarald

them alone whose mind

fit

thus

])urified

and who

are, therefore,

(to receive instruc-

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

also to those by

as

whom

is

duly

jiractised

the vow
Vedic

of

Sivovratam,
amons"- those

sucli

heiny;

the well

known

vow

who

are of the

Atkdrvmui
<^

VecUi.
r
-~

JTiT:

^T^^^'i^ ^^.

^T^^f^iJl\

\\

\-\

\\

This external pitntskd

ancient times
studies this
;

di<l

the seer Anrjiras teach in the vow

is

none by

whom

not

observed

])rostration to the <jreat sajjes, ]rostration

to the j^reat sa<;es.

(21)

Com. Tliis undecayin*j; and trneparitsha did the seer, known as Aiujiras, teach in ancient days to Smmnka

who had duly aprroached him and questioned him (about this). The meaninj^ is that, similarl}', any other
also should teach the

same

to one

who

lon<js

for bliss

and seeks emancipation and

who with

that end in view

has duly a])proached the jnecejitor.

the form of
k

This knowledge in

book, no one
;

who has not observed the

vow,

studies

for it

is

knowledj>e, only in those

bears
fruit.

who

observe

the

vow,

that

Thus ends the

180

MUNDAKOPAMSHAD.

Brahimm which 1ms been handed down Brahma and the rest from ijrecejitor to disciple. Prostration to those sages, Brahma and the rest, who
knowledge of
from
have directly seen the BraJinian and realised him.
Prostration again to

them

the

repetition

is

both

to

indicate great solicitude and the fact that the Muiixla-

kopanishad here ends.

Here ends the Second Part of

the Third :Nhmdaka.