INTRODUCTION
This is
the first of the Upanisad – bhasyas
according to Viśstādvaita Philosophy
undertaken for being translated into English
with critical notes. The importance of this
kind of work needs hardly be exaggerated.
Philosophy and Religion, it will be seen,
owe their deepest inspiration to the fine
and excellent theism breathing through these
Upanisads. Through the ages, the culture of
India was imbibed from these unfailing
springs of spiritual consciousness that had
its roots in Divine knowledge, Divine Action
and Divine Devotion culminating in Divine
Birth. The necessity to rescue Philosophy
and Religion from futilities of political
and social inertia is everywhere felt. A
divine consciousness must once more take
possession of our entire being and transmute
us and lead us on the Divine Path. Such a
promise I eminently capable of being
fulfilled by student and practicers of the
Īśvara-Yoga.
THE TWO RECENSIONS
The
Īśāvāsyopanisad forms the final chapter out
of the forty which constitute the Vajaaneya
Samhita of the White Yajur Veda1.
There are two recensions of the above
samhita namely the Kanva and the
Madhyandina. The Upanisad, as we have it,
belongs to the Kanva school. There are,
however, slight differences between the
Samhita text and the Upanisad text.
_______________________
1Sukla Yajur Veda was revealed to
Rsi Yajnavalkaya by the Sun the form of
Hayagriva or Vaji (horse).
(i) In
the 5th mantra1 there
is added u between tad and
na in the firt pada, and between tad
and antike in the second pada. (ii)
in the 6th mantra the Samhita
reading is Atmanneva. The Upaniad
reads Atmanyva, and (iii) finally the
Samhita-Upanisad when recited as part of the
Samhita ends with the words OM Kham
Brahma.
The
differences as between the two recensions
are very many. An understanding of the help
considerably our appreciation of the Bhasya
of Śrī Venkatanātha at more than one place.
It may be
noticed in this connection that the
Brhadaranyaka Up. which belong to the Sukla
Yajus school, reads the four mantra as found
in the īśāvāsyopanisad. (Brh.Up.
V.xv.1ff). It quotes the Isa. 3 and the 9th
of the Kanva recension along with many
others with the introductory words
‘Tadete sloka bhavanti’ (Brh. Up.
IV.iv.11). There is, however, a slight
difference in the fourth pada of the third
mantra which reads Avidvamso abuddhi
janah in the place of the Isa. text
Ye ke catmahano jnah.
________________
1 In the text used by all the
commentaries, with the exception of Śrī
Venkatanātha the 5th mantra first
pada omit the u between tad
and na.
COMMENTATIE ON THE ĪŚĀVĀSYOPANISAD
The
Īśāvāsyopanisad is one of the most important
Upanisads which has had the benefit of being
commented upon by most teachers of Vedānta.
Besides the main schools of Vedānta, modern
writers and thinkers too have drawn their
essential inspiration from this Upanisad.
The Ānandasrama edition of this
Upanisad contains beside Śrī Śankara’ Bhasya
and Anantacharya. The Adyar edition has the
commentary of the Upanisad-Brahmayogin which
I also based on Śrī Śankara’s commentary.
The interpretations of these authors are
mainly advaitic, and yet there are
considerable difference between their
comments. There seems to have been a
commentary by Bhaskara, but we are unable to
get at one and therefore it must have been
presumably lost. We shall first consider the
structure and plan of the Upanisad according
to Śrī Śankara and then of Uvvata, the
famous commentator on the Vajasaneya
Samhita, Madhyandina recension, and finally
that of Śrī Venkatanātha, incidentally
pointing out the differences between these
three.
ŚRĪ ŚANKARA
the
Īśāvāsyopanisad teaches the Supreme Self. He
consider that not all the mantras herein
pertain to this instruction. The chief
mantras are 1and 3-8, that is, in all seven,
since these alone instruct the Highest
Brahman.
1. The
first mantra teache the advaita-nature of
the Self; all else are illusion. He takes
vasyam to mean acchadaniyam, fit
to be hidden. This interpretation forces him
to read tyakta as tyaga.
Bhunjitah means protection instead of
enjoyment (which is the meaning
grammatically speaking, since this I derived
from the root Bhuj atmanepadin, when
it means other than protection. (bhujo
‘navane: Panini I.iii.66)
2. The
second mantra I declared by him as teaching
a different method to the ignorant man who
is unable to grasp the significance of the
first mantra. This, it I to be noticed, is a
serious deversion from the main instruction
said to have been started, as Śrī Śankara
says in hi introductory words thus:
Karmasu
aviniyuktah team akarma – sesasya atmano
yathatmya – prakasakatvat.
Na karma lipyate
Nare is said to refer to bad action –
asubham karma.
3.The
third mantra I merely a denunciation of the
follower of the lower path (avara-marga).
4. The
fourth mantra begin with the introduction of
the Self. In this mantra apas is
interpreted to mean karma.
5. The
fifth mantra is merely a reiteration of the
fourth, na mantranam jamita stiti purva
mantroktam apartham punaraha.
6-7. The
seventh mantra I said to be the reiteration
of the sixth, and in the sixth mantra Śrī
Śankara say praptasyaiva anuvadoyam.
8. The
eighth mantra is said to deal with the
Nature of the Supreme Self. Taking the words
Sukram and other to be nominative
neuter. Śrī Śankara converts them all into
nominative maculine just like Kavih,
Manisi and others. Paryagat is
taken almost in an intransitive sense.
9. From
the ninth onward according to Śrī Śankara,
there is not one single mantra which can be
taken to refer to the main theme o the
Upanisad, namely, the Self. Or anything that
help the realization of it. In the
Avidya-Vidya triad (9-11) Avidya
which means vedic karma is said to
lead to Pitrloka, the world of
Manes, and Vidya which means
knowledge of gods is said to grant
devaloka or the world of gods.
12-14:
The Sambhuti – asambhuti triad
teaches the meditation on Hiranyagarbha and
Unmanifest matter (Avyakta prakrti,
the results of meditation on which are quite
different from on another. Because the
results are different both, have to be
performed. In the fourteenth mantra Śrī
Sankara takes sambhuti to mean
asambhuti – sambhutin ca vinaam cetyatra
avarnalopena nirdeso drastavyah.
15-18:
These mantras are all prayers made by the
person unable to practice the knowledge of
the Self which has been taught earlier, that
is the person mentioned as practicing the
avidya and vidya, and presumably also
asambhuti and sambhuti. But during the
prayer, in the 16th verse, fourth
pada, Śrī Sankara suggests that the
worshipper is begging Him (the Self not as
a servant but that he is himself the Purusa
who reside in the Solar Orb (Ādityamandala).
Śrī
Sankara interprets Vidya as pertaining to
the knowledge of the gods, because the find
it difficult to accept the position that
supreme knowledge can go with any action. as
may be seen from his introduction to 9th
mantra and the concluding portion of his
bhasya; where he raises this question again
in the 18th mantra—tasmat
upasanaya samuccaya na paramatma vijnaneneti
yathasmabhir vyakhata eva mantranam artha
ityuparamyate.
UVVATA
Taking up
the interpretation of Uvvata in his
commentary on the Vajasaneya samhitopanisad
according to the Madhyandina recension we
fin that he belongs to the Advaita school.
1. He
interprets in the first mantra Vasyam
in the same way as Sankara. But he
takes tyaktena to mean
tyakta-sva-svami-sambandhena (with which
the relationship of possessor and
possession is abandoned). Bhunjitah I
interpreted Anubhaveh enjoy. This
verb being a transitive one requiring an
object, Uvvata suggests that it is the
enjoyable objects (bhogan).
2.
Differing from Sankara, Uvvata say that the
counsel to do actions in the second mantra
is for the seeker after knowledge and
liberation and not for the ignorant man—nissprhasyapi
yogino jñānā nimitta karmqanyadhikara
ityetam artham aha. Na karma lipate nare
is interpreted by Uvvata to refer to action
don or the sake of knowledge. Nanu
Karmanah phalena bhavitavyam; katham mukteh
praptih. Ityetad asankyha.
4-5.
According to Uvvata the fourth mantra
mentions the causal aspect of Brahman.
Evam karaarupam atmanam uddisyathedanim
karyarupenoddisati.
Uvvata
takes apas to mean karma in
the fourth mantra.
6-7. The
seventh mantra is declared so as to point
out as it were further result than the
sixth.
8.1
Uvvata takes paryagat in the
transitive sense of attained. Sukram
and others, being in the accusative case,
supply the object, Brahaman. The second part
of the Mantra is taken to be the result of
the seeker’s practice of knowledge, the
result being, the enjoyment o the conscients
and the unconscient, abandoning the relation
of possessor and possession with them—atha
atmopasanayukta-sya phalam
aha..yathasvarupam rthan vihitavan – tyakta
– svasvami – sambandhairarthais
cetanacetanair upabhogam krtavan.
9-14. The rest of the mantras 9-14 are taken
a formulas to be repeated (meditated upon
and repeated) by the seeker. Ita uttaram
upasana-mantrah procyante.
No reason is here shown by Uvvata as to why
the six mantra 9-14 should be taken as
Upasana mantra, since they do not have the
special characteristic of mantra as those
found in this Upanisad itself from 15-17. It
is jut possible that since this Upanisad
according to his text – the Madhyandina –
suddenly takes up the conjoint meditation of
asambhuti and sambhuti soon after the
description of the Deity – the Self of all,
he might have thought that there is no
special reference to what preceded in these
verse. And obviously, because there is the
reference to upasana in the mantras
andham tamah praviśānti ye asambhutin
upasate.
9-11 M (12-14 K). According to Uvvata
asambhuti - refers to the cārvāka1
– view whereas sambhuti refers to
those to those who hold that there is
nothing except the Atman or self alone –
Lokayitikah prastuya (prastutya)
nindyante, yesametad darsanam:
jalabudbudavajjivah, mada-śaktivad vijñānām,
iti. Andham tamah praviśānti ye asambhutim
upasate mrtasya satah punah sambhavo nasti.
Atah sariragrahanad asmakam muktireva
…………..
Ye sambhutyam eva ratah. Atmaiva asti,
nanyat kincid attiyabhiprayah.
Karmaparanmukha yat karma kanda jñānā
kandayor asambandha ityabhiprayah
The 11M (14 K) shows that both vinaa and
sambhuti which mean ultimately karma and
self-knowledge have to be practiced together
by the seeker.
___________________
1 Most
commentators, excluding Venkatanātha, do not
contribute anything original or new, but
alternate in their view between Śankara and
Uvvata.
12-14 M
(9-11K) merely repeats the above view.
However in the 12th, Avidyā means
karma which grants svarga and other minor
pleasures. Uvvata’ words under the 14th
Mantra are significant: Tadubhayam veda
janati saha ekibhutam karma kandam jñānā
kandasya gunabhutam
15M
according to Uvvata describes what happens
to the seeker after his exist from the body.
His interpretation of the words ‘Klibe’
in the latter half of the mantra is
klptaya lokaya; to the destined world or
a world destined by his karma.
16M.
Supatha is devayana marga, and
raye means muktilaksanaya dhanaya.
17. Here
Uvvata takes the mantra as giving
instruction in the Adityopaana. He
explains Om Kham Brahma thus:
ittham ca upasanam kuryat, Om Kham Brahma.
Om iti nama nirdesah kham iti rupa nirdesah.
Akasa-rupam Brahma dhyayet.
ŚRĪ VENKATANĀTHA
1. Next
we shall consider the bhasya of Śrī
Venkatanātha in detail. A commentary on any
work should display the fundamental
integrity or unity of that work, and as far
as possible, it should be a study from the
stand point of historical development and
synthesis. Unfortunately in the field of
Upanisadic thought most commentators have
not proceeded from the unitary stand-point,
either in respect of its own subject matter
or in respect of its continuity with the
tradition. There is a widely prevalent
modern view that it is wrong to speak of a
unitary philosophy of the Upanisads, and the
utmost that we might claim is that every
Upanisad or some parts thereof are possibly
unitary in their import. Thus it is held
that a synthesis adumbrated by the
Vedānta-sūtra-kara is not warranted. Whethr
or not this is true, whether the
Vedānta-sūtra kara did in fact develop a new
theory of his own about the Upanisads, we
shall not be certainly in the wrong when we
assert that every single Vidya taught in the
Upanisads, is a unitary instruction. It is
because this fact has not been paid heed to,
there have cropped up innumerable errors. It
is just to prevent these, a science of
interpretational rule or Mīmāmsā has grown
up, for interpreting texts dealing with
either dharma or Brahman,
both of which lead to the ultimate
realization. Further the commentator bearing
in mind the rules so determined, has to be
loyal to the syntheis inherent in each
Upanisad or Vidya and to the logic inherent
in all thought. The commentary of Śrī
Venkatanātha can be said to fulfill
admirably the three-fold purpose of being
loyal to textual unity, to tradition, and to
the rules of interpretation. What Śrī
Mqallinatha has stated regarding hi aim in
commenting on any work—that he would not
write anything that has no sanction in
authority—nanapeksitam ucyate --
applied with equal force to what Śrī
Venkatanātha has, as a rule, followed in his
commentaties. At all crucial point he quotes
authoritie word for word form Sruti, Smrit
and Visnu Purana.
2.
According to Śrī Venkatanātha any upanisad
or a portion dealing with a vidya, should be
treated as integral instruction which leads
to the highest end or goal of man. A proper
understanding will reveal that the several
mantra bear a unitary relationship to one
another.
3. Śrī
Venkatanātha interprets the Īśāvāsyopanisad
on the lines of Brahma-Sūtras, since it
deals with the Supreme Being as Atman. For
as Katyayane opines this entire Upanisad
pertains to the Atman-devata—Isavasyam
atmadevatyah1. Thus firstly
it instruct the nature of the Lord, the
ultimate category and secondly, the good
means to the realization of Him, and lastly
the ultimate goal (purusartha). These
three are called, according to Viśstādvaitic
terminology tattva, hita and
purusartha. The Brahma Sūtras which
comprises four chapters deals in the first
the tattva—the Brahman; in the second it
rejects all views not in agreement with the
nature of the ultimate truth already
established in the first chapter. The third
chapter deals with the means of attainment,
hita namely the several vidyas—sandilya,
dahara, and other such meditations.
Lastly, in the fourth chapter it describes
the realization of the goal of the
individual, namely, attainment of Brahman.
All these topics are finely indicated by the
following hemistich – kranatvam
abadhyatvam upayatvam upeyata. Since the
refutation of other doctrine is subordinate
to the real comprehension of the truth, it I
usually omitted in any instruction given to
the seeker. Śrī Venkatanātha introducing the
12th mantra writes:
__________________
1Sarvanukrama Sūtra :
pt.IV.p.38
Tadevam upasyam paramatmtattam,
sangatadupaanarupanca paramahitam, prama
purusartha paryantam upadisya :-
4. The
Upanisad, contextually considered, is the
fortieth and the concluding chapter of the
Vajasaneya Samhita or the Sukla Yajurveda
devoted to the performance of works,
sacrifices and others. The disciple to whom
it I addressed is one who has already
mastered the 39 chapters which precede this
final upaniadic or knowledge chapter. The
implication is that the disciple being
confused and dissatisfied with them seeks
further knowledge about them.
THE STRUCTURE AND PLAN OF THE UPANISAD IN
DETAIL
1. The
first mantra and the second form the first
major group: third to eight form the second
major group, and nine to fourteen form the
third major group, while the last major
group consists of the mantras fifteen to
eighteen.
2. The 1st Major
group serves as an
NOVEMBER, 2004 BETWEEN
V. SHANTHA RAM, S/O. ŚRĪ V. VENKATESHWARLU
aged about 36ya
which follows. The use of the second person
singular ‘bhunjithah’ clearly
indicates that these mantras are addressed
to a seeking-disciple, well-trained in the
previous portions already taught, who now,
like a Naciketas, is seeking the highest
truth not to be found in the instructions
and practices so far taught. In answer to
this search, the first two mantras give a
straight-forward and unequivocal direction
that the seeker should deem himself to be
the property of the Lord, like anything
else, and not an independent agent, and that
if he performed the prescribed rituals in
this consciousness he need not be afraid of
bondage resulting from the continuous
performance of actions.
Śrī
Venkatanātha’s interpretation of vasnam
is ‘vyapyam, sarvadhare svasmin sven
vasaniyam va.’1
The
interpretation of the words tyaktena
and bhunjithah2 are almost
identical with those of Uvvata, to whose
bhasya we have already referred.
(ii) The
second mantra3 is important in
so far as through out it lays stress on the
need for actions being done; it affirms that
it is the only way open to any individual
(even a seeker, mumuksu), and that he
cannot under any circumstances renounce
actions prescribed previously in the
Samhita.
3. The
2nd Major group teaches the
nature of the Atman—the Self of all things.
This second major group may be said to
comprise four sub-groups, namely the 3rd
., 4-5, 6-7, and 8th Mantras.
_____________
1Ramachandra pandita interprets
vasyam as vasayogyam –
adhistanena acchadaniyam va – nivaarthakad
vaser bahulakad adhikarane nyat. (Ānandarama
ed.p.2): Śankarānanda writes “Tena
vasyam acchadaniyam nivasayogyam va”
(Ānandasrama ed.p.2). Upanisad Brahma
Yogic writes: Isa avasyam vyaptam,
(Adyar ed.p.7)
2
Upanisad-Brahma-Yogin writes: Bhunjithah:
Prapnuhi.
3 Bhaskara
according to Ānandagiri: Yaduktam Bhaskarena
sarvapyupanisad ekam brahmavidyā prakaranam.
Tatah prakarana bhedakaranam anucitamiti. (Ānandasrama
ed. P.iii)
(i) In
the third mantra, the teacher before
teaching the true nature o Brahman, points
out the results that accrues to those who re
the destroyers of the self, namely, those
who are ignorant of the self, avidvamsah.
(ii) The
fourth and the fifth mantras describe the
omnipervasiveness of the Self. Venkatanātha
points out that the mantra 4, whilst
revealing the omnipervasiven indicated in
the first mantra, speaks of this Self in
apparently incongruous terms, known as
virodhabhasa in later alankarika
terminology as possessing wonderful power.
The first pada of the 4th mantra
speaks about the Self as unmoving but
swifter than the mind: the second and third
padas show that He could not be overtaken by
any one but that He could overtake every
one. The only explanation for this is that
the Self is omnipresent. The final pada
reveals His marvelous omnipresence with
respect to vertical existences also.
In the 4th
mantra ‘apas’ means water, as the
accent happens to all on the last, syllable.1
The fifth
mantra whilst reiterating in a different
manner the previous mantra adds a further
description about the Self being both inside
and outside of all things (sarvasya).
______________________
1cf. Isa Upanisad: Śrī
Aravinda Ghose: p.4 note 2 “Apas as
it is accentuated in the version of the
White Yajurveda, can mean only “waters”. It
this accentuation is disregarded we may take
it as the singular Apas work action.
Sankra however renders it by the plural
works.”
Cf. Upanisad
Brahma-yogin also takes this to mean to
water element.
(iii) The sixth and the seventh mantras form
the third subsidiary group, which teaches
the immediate results of realization of the
omnipervasiveness of the Self, namely the
selfness of all thing, both subjectively and
objectively, that is to say, absence of
sorrow and delusion and recoil from anything
and everything.
The sixth mantra mentions the relationship
between the Self and the creatures as one of
supporter and supported: the seventh speaks
of them a co-ordinate unity which is
precisely an instance of the principle of
interpretation of all identity-texts
according to Viśstādvaita.
(iv) The eighth mantra whilst further
describing the nature of the Self and the
seeker, by implication suggests the hita,
the good means to realization of the Lord.
It can also the seen that this mantra
differentiate between the Self and the
seeker as attained and the previous mantra,
thus once again affirming that all mention
of Oneness is merely a mention of coordinate
unity (samanadhikranya).
3rd Major Group, consists
of six mantras from 9 to 14. This is again
subdivided into two subsidiary groups of
three mantras each.
(i) 9.11. What is briefly mentioned in the
second mantra of the Upanisad Kurvan….. is
here expanded, and it is pointed out that
the practice of work or action should go
along with the practice of knowledge; bereft
of action knowledge praxis is dangerous,
bereft of knowledge action is foolish. Most
of the commentators of this group take the
word ‘anyat’ in the 10th
mantra (13 M) and the 13th (10M)
mantra to refer to efforts or fruit or
results of praxes. Venkatanātha on the
other hand say that is refers to the means
alone.
Vidyaya and Avidyāya though in the
instrumental case in the 10th
mantra, are taken to be in the ablative case
by Venkatanātha, in support of which he
refer to the parity with the 13th
mantra sambhavat and asambhavat.
We find that this view is justified because
the Madhyandian recension supplies the exact
case-ending required.
Now to the meaning of the words Avidya
and Vidya. Almot1 all the
commentators agree that the meanings of
Avidya and Vidya are krma
and knowledge respectively. According to
Venkatanātha, Vidya means knowledge of the
form of meditation (upasanatmka jñānā).
The most important point to be noted in this
group I that a conjoint practice of karma
and jñānā is inculcated, karma
being subsidiary (anga) to knowledge.
Bhaskara accepts this conjoint practice but
he consider that karma and jñānā are
equally important in bringing about
realization, whereas the scriptural view is
definite that knowledge alone can bring
about realization. Yādava Prakāśa, though
accepting conjoint practice of karma
and jñānā (Jñānā karma-samuccaya)
thinks that there are two different
results, one for jñānā and another
for karma, namely Brahmaprapti
and karma-nivrtti. Mandana Misra
explains the saha in the Upanisad as
the relation of togetherness between means
and end, and giving a second explanation
says: avidya cannot be without
vidya nor can vidya be without
avidya.1
This triad of verses according to
Venkatanātha also teaches that the means
taught herein lead to the attainment of
Brahman-Amrta, the immortal, the
Parama Purusartha.
(ii) 12-14 The Sambhuti-Asambhuti triad.2
The
ordinary meaning of sambhuti is
birth, and that of asambhuti is non birth or
dissolution. Some commentators mean by these
two terms creation (srsti) and
dissolution (pralaya). But as this
meaning does not accord with the context.
Venkatanātha interprets these to means (1)
attainment of Brahman and dissolution of
obstacles to it (viz. samsara); (2)
Samadhi-nispatti (communion in
trance), and the destruction of all evil
tendencies and mental habits pertaining to
outer objects; or (3) following a meaning
which is given in his Nyāya siddhanjana
(P.162), sambhuti means arciradi
gati (ascent on the path shown by the
Arcis and others), and asambhuti
means karmanam anya sankrantih
(transference of karma from the freeing soul
at the time of his departure from his body
to thoe wo are his foes). This last view is
the interpretation given by Sudarana Suri,
the author of the inimitable commentary
Sruta-Prakasika on the Śrī Bhasya
(III.iii.33&34).
Śrī
Venkatanātha in his Nyāya siddhanjana refers
to another view put forward by Narayanarya,
the author of the Nitimala According
to him, sambhuti and vinasa mean
knowledge and action, vidya and
karma. According to this view there I no
difference between this triad and the
vidyaavidya triad, of which this is
merely a reiteration. Narayanarya refutes
in his Nitimala (p. 64) a view which
holds that the words sambhuti and
vinasa mean savisesa and
nirvisesa dhyana respectively,
that is to say, the samprajnata samadhi
and asamprajnata samadhi
mentioned by Yoga sastra. (1.17)
The
purpose of this triad is to touch the
contemplation of what follows after the
death of the seeker. These are (i)
arciradi gati and karma sankranti
or (ii) Brahma-prapti and
pratibandhaka nivrtti. These two
interpretations are suggestedby the context
of this triad in the Upanisad as it has come
to us. If however, we take into
consideration the context in which this is
found in the Madhyandina recension, it
would appear that it has reference to
Upasana or meditation upon the supreme
Self, the tattva taught in this
Upanisad. It is this mening that
Venkatanātha seems to prefer when he gives
his second alternative namely
wsamadhi-nispatti and
manadambhadinam himsasteyadinam bahir
mukendriyavrttinam ca vinasah. It is
significant that Kuranarayana, who is an
ardent and faithful follows of Venkatanath’s
interpretation gives this meaning alone in
his commentary.
6th
Major group 15-18
This
group is different from all the previous
verses in so far as it consists only of
mantras, prayers to be repeated by the
seeker at the time of his practice (upasana),
whereas all the previous mantra, or verses
more properly so-called, deal with
instruction alone. This can be seen by
applying the linga principle of
Mīmāmsā1.
The first
prayer is for the removal of the obstacle to
knowledge, and the purpose of this prayer is
merely indicated by the satyadhrmāyā
drstaye, and this is expanded in the
succeeding mantra.
The first
prayer is for the removal of the obstacle to
knowledge, and the purpose of this prayer is
merely indicated by the satya-dharmāyā
drstaye, and this is expanded in the
succeeding mantra.
The third
and the fourth mantras are prayers to the
Lord to lead the individual soul to the
highest bliss, remembering Himself, and what
he had done.
__________________
1The linga principle in
Mīmāmsā is the principle of expressive power
of the words used. Here in these four
mantras, there are vocatives; and verbs are
used in the second person and first person;
and there are personal pronouns in the first
and second and second person.
The last
mantra which is usually used on all
occasions, in sacrifice, or hymn, or in the
knowledge-section s in this case, has a
significance all its own in Upanisadic
literature.
EDITIONS AND Mss. CONSULTED FOR THE PURPOSE
OF
TRANSLATION
There are
several editions of Venkatanātha’s
Īśāvāsyopanisad-bhasya. I.
Īśāvāsyopanisad-bhasya of Vedānta Desika
with the additional commentatries of
Kurunarayana swamin and Purisai
rirangacharya swamin: Ānanda Press,
Madras.`1914 (in Devanagari script): II.
Īśāvāsyopanisad-bhasya of Vedānta Desika
with Acarya-bhasya-tatprya by Tarkarnava
Siromani T. Viraraghavacharya of Śrī
Venkatewara Sanskrit College, 1933 (in
Devanagari script): III.
Īśāvāsyopanisad-bhasya of Vedānta Desika
with Kurunarayana swamin’s bhasya, issued
along with the Dasopanisad-bhasya of
RangaRāmānuja edited by Navanitam
Krishnamacharya (grantha script) 1913. All
the above have been printed. The second
amongst the above has been generally
followed. As there were many doubtful
points, a Mass, No.3128 of the Śrī
Venkateswara Oriental Institute Library and
two Mss. Of the Madras Govt. Oriental Mss.
Library (D.319 and R.3192c) were referred
to. The Mysore Oriental Library does not
contain any Mss. of the above Upanisad
bhaya.
ĪŚĀVĀSYOPANISAD-BHASYA
(TRANSLATION)
(Benedictory verses)
1. We
meditate on Vasudeva possessed of a
multitude of pure and excellent qualities,
by whom are being dwelt in all this
conscient and unconcient1.
2. The Tra NOVEMBER, 2004 BETWEEN
V. SHANTHA RAM, S/O. ŚRĪ V. VENKATESHWARLU
aged about 36 years, occupation Business.
Resident of 1-49/2/4, Shankar Nagar, Ch$倦
週Ũ뀟⺅뀠䇂뀡܈뀢܈連֠逤Ȝ뀥f all, of
innate greatness, the inner self of all
beings, Himself (eternally) transcending all
faults, the One object of all science
(vidyas), the Presiding One of all actions,
the Extinguisher of sin, Enjoyable by the
freed, the Readly Means, shines at the end
of the Samhita of the Vajins2.
3. (The
Vedic passage) which is recited with ‘All
this I fit to be indwelt by the Lord’ in the
beginning is the instruction in the
knowledge of Brahman given by the Guru to
his disciple.
4. All (actions) prescribed in the Samhita
could be (utilized) on account of separate
injunction, for knowledge; for pointing this
out clearly is the addition of this (anuvaka)
at the end of that (samhita)
________________
1Verse 1. Anustab sloka metre.
Verse 2. Mandakranta
Verse 3. Sloka metre
Verse 4. Sloka metre
2 The
adjectives used by Śrī Venkatanātha in
respect of the Purusa mentioned in verse 16
have reference to mantra specified below
respectively.
i.
Saravesanah, verse 1.
ii.
Sahajamahima, verse 4 and 5.
iii.
Sarvabhutantaratma, verse 6 and 7.
iv.
Sarvan dosan svayam atipatan, verse 8
1st half.
ISA VASYAM IDAM SARVAM
YATKINCA JAGATYAM JAGAT
TENA TYAKTENA BHUNJITHA
MA GRDHAH KAYASVID DHANAM
THE BHASYA
There (in
the Upanisad) at the outset, for the sake
of removing the illusion of independence and
others (of the individual) who is in the
possession of material body, the teacher
(keeping in mind this fact) declares the
Nature, Existence, and Activity of all
things to be under the control of the Lord.
Idam:
this, (that is) determined by the respective
sources of knowledge as other than Īśvara,
of the forms of intelligents and
unintelligent.
Isa:
By the Lord. By the all-controlling
Purusottama1 well-known as
entirely different from the soul, in (the
passages) “The knower and the ignorant, the
two unborn, the Lord and the non-lord” (Svet.
Up I.9) and others.
___________________
1 The meaning of the word is all
destiner. This word has a cross-reference to
Bh. Gītā. XV.17, where it is equated with
the Lord, Īśvara: “But other than these two
is the highest Spirit called the
Purusottama, who enters into three worlds
and upbears them.”
Vasyam: Fit to be pervaded is the
meaning. Or such a could be made by Himself
to dwell in Himself, who is the support of
all1. Thus the Smrti says “He
everywhere (dwells), and in Him everything
dwells, Because of that is He called (paripathyate)
by the learned, Vasudeva” (Vis.P.I.ii.12.)
Jagatyam : (is) the significator for
other worlds also.
Jagat:
The group of thing of the form o the enjoyed
(bhogya) and enjoyers(souls), which
changes into another state in nature and
quality (respectively)2.
Yat-kinca: This qualification
‘whatsoever’ is used in order to affirm that
there is nothing whatsoever which has not
Him as it Self, (This is) elucidated
(thus):” (They) say that the sense organs,
sensorium, buddhi, sativa, brilliance,
strength, courage, body and soul have
Vasudeva as their self”3.
But (the
objector says), according to the rule “Rudhi
(conventional meaning) overrules the Yoga
(etymological meaning) overrule the Yoga
(etymological meaning), Isa herein mentioned
may be Rudra, and further because there is
no additional word (upapada) such as ‘All’
(which addition if it were present will
affect the rudhi and it may then designate
Visnu well known as Sarvesvara).
_________________
1That is to say, He is the one
being in whom all things dwell because he is
their support asraya and adhara,
and who dwells in all thing as their
support, as in the examples of the body and
the hub of the wheel.
2Cf.
Bhokta-bhogyam-preritaranca matva
(Svet. Up. I. 12) Prakrti undergo
modification only in their dharma bhuta
jñānā.
3 Untraced
quotation.
Not so
(we reply). Since a in the case of the words
Akasa, Prana and others used in the sense of
the (original) cause (where the rudhi
is annualled), so also here the rudhi1
is annulled; and since the quality of
pervading all as well as being the support
of all cannot belong to Rudra who is
accepted (i) as not being the cause of all
things and (ii) as being bound by Karma on
the strength of the passage such as “One
only Narayana was Existent, neither Brahma
nor Isna” (Mahopanisad) “I am still
not free from sin, grant me names” (Satapatha
Brahmana), this word Isa must be
accepted etymologically (yaugika) as
referring to the Lord of all, of unlimited
Lordship, Who is well known as possessing
those qualities (of all supporting-ness and
all indwellingness and other).
Though
on account of there being no mention
(hereof Isa) as already well known (as the
primal cause) there is a difference in this
case form that of Akasa and other passages,
yet because of its use in a quite contrary
sense itself there I justification for the
rejection of its conventional (rudhi)
sense according to the Aindri
principle1.
____________________
1 In some scriptural texts all
thing are declared to have originated form
Akasa, Prana and others which nominally mean
the gross elements; but what is meant by
them are not these gross or subtle elements
but the primal Indwelling Being in all. This
is indicated by the use of the phrase like
vai or ha vai : yati va
imani bhutani; sarvani ha va imani bhutani
akasad eva samutpadyante (Ch.Up.I.ix.I)
Nor is
there here the principle o contextual
allness2 (sarvatvam adhikam), no
such limitation being seen.
(If it be
said that instead of one perpetual All-lord,
we may have one Ivara stream, one All-lord
in one cosmic age and another in another age
and o on, or else we may have several
Īśvaras, rulers, at the same time and at all
times eternally but who divide their
absolute lordship between themselves by
limiting their power to specific regions, we
reply):
But the
theories of Īśvara-stream and multiple
Īśvaras are rejected by a numbr of
(scriptural) sources of right knowledge,
which establish the Lord existing at all the
three times (past, present and future) and
destining all processes.
It is
therefore right that this passage refers to
Narayana alone who ha lordship independent.
(of others) as the Lord who dwells in all
(or rather in whom all can dwell) proclaimed
in the passages “Him the protector of the
world, the Lord of Self”. (Tait, Nara.XI25)
and others; Who I to be redeclared later on
as ‘Yosavasau Purusah (Isa 16); Who
is determined as the parent of Brahma and
Rudra by passages inexplicable otherwise
which cannot apply to any other got);
____________________
1 Pur. Mim. III.ii.2.
There is a rk mantra addressed to
Indra. This I directed to be used with
reference to Agni-Garhapatya. This
transference of an Indra rk to Agni is due
to understanding the terms in an
etymological sense as otherwise it will b
meaningless.
2Pur.Mīmāmsā
I.ii.1.
Who is most famous as
the all-indwelling propeller (in the
passages); ‘This is the indwelling self of
all beings, faultless, dweller in the
highest sky, (divya), the shining one
(deva), the One Narayana” (Sub.Up.VII)
and others; and Who in the passages “He is
Brahma” and “He is Siva” (Tait.Nara.XI.26)
is mentioned as the substance (visesya) or
Brahma, Siva, Indra and others who are His
attributes (vibhūtis) as in the case
of the world in the passage ‘This (world) is
all Purusa Himself.” This I enough (of
refutation) of the objections of that person
who dos not know the pada-teaching, the pada
(Isa) in which there is no place at all for
the conventional meaning (anyarudhi),
and which is not a compound word.
In this
manner having taught the seeker after
liberation, the knowledge of (his)
dependence on the Lord, he (the teacher)
counsles living that has renunciation as its
ornament:
TENA
TYAKTENA BHUNJITHAH: With that (World)
Renounced Enjoy.
tena:
with that world which is mistaken as
enjoyable;
tyaktena: renounced; because of the
lperception of its (world’s) being
exceedingly full faults: being one with that
(world) renounced: ie, (being one that has
renounced the world).
bhunjithah: enjoy: ‘enjoy that Group
of un-prohibited enjoyable (things) which I
helpful in supporting the body, which I
useful to Yoga’ (this) is the import got (siddyati)
from the nature of the instruction and from
the context (arthaprakaranabhyam).
Or else it might be construed thus: Enjoy
that which has been mentioned as the One in
which all dwell, the supremey enjoyable (niratisaya-bhogya)
(Brahman), through the means going to be
taught (in the succeeding verses).
Kasya svid dhanam: anyone’s wealth,
wealth belonging to a relative or
non-relative.
Ma gradhah: do not covet. And Yama
says to his servant beginning with (the
verse) “In the supreme friend…” “I That
crooked mind, who is covetous of wealth,
that human animal, is not Vasudeva’s
devotee”.1
This renunciation of desire for wealth is
to be taken to stand for renunciation of all
things other than the supreme Self. Thus
does the Smrti say “ (He) who has attachment
to the supreme Self and detachment from the
non-supreme Self”.
ys
that he, who has learnt as taught in the
previous verse (evam vidusah), has to
perform the routine and occasional
(obligatory prescribed) work,3
characterised by renunciation of attachment
to fruits and agency and others through out
(his) life:
__________________
1 Untraced quotation.
2 Untraced
quotation.
3 Nitya
naimittika duties according to one’s
varna and arama.
KURYANEVEHA KARMANI
JIJIVISET SATAM SAMAH
EVAM TVAYI NANYATHETO STI
NA KARMA LIPYATE NARE,
THUS
(ONE) SHOULD DESIRE TO LIVE A HUNDRED YEARS
JUST PERFORMING WORKS. THUS FOR THERE (it)
IS NOT OTHERWISE THAN THIS, WORKS DO NOT GET
SMEARED OVER MAN.
jijiviset: To show that even for the
knower of Bmliman living till the completion
of this knowledge I desirable the
desiderative suffix is used here).
Satam
samah: hundred years: has reference to
generality (prayika visayam), ‘Living a
hundred years one should indeed perform
works that accord with one’s fitness . At no
time should there be giving up of works
subservient to knowledge’ is the meaning.
‘That there is no special reason to say that
this passage refers to independent actions
which are the means of obtaining fruits, is
said in the Vedānta Sūtra “No, since
there is no speciality” (III.iv.13). Another
meaning not contrary to the context
(Prakarana) is also mentioned in the next
sūtra: “For the sake of praise only (there
is) permission” (III.iv.14). The Bhaya (of
Rāmānuja) (runs thus) “The word va
(is used) for indicating delimitation (eva).
Since the, context (is) that of knowledge
(of Brahman) taught in ‘All this (is ) fit
to tbe indwelt by the Lord… ‘ for the sake
of praising (knowledge), this is the
permission for performing work always.
Because of the power (mahatmya) of
knowledge, even though one is performing
works always, one is not stained by them: in
this manner knowledge is praised. And the
rest of the passage, “Thus for thee: it is
not otherwise than this: works do not get
smeared over mna’ shows this alone.
tvayi: for thee, who are fit for
Brahma-vidya.
evam: Thus alone is the thing (that
I) to be practiced;
Ito’nyatha nasti: (It) is not
otherwise than this: this is said negatively
for the sake of conforming (the previous
positive statement regarding doing work
which are imperative through out life).
Now (if it be asked) will there not accrue
bondage to the knower of Brahman, since
there I the performing of work, (the
teacher) says: Works do not get smeared
over men. IN the case of the man, the
Brahman knower, under reference according to
the “principle of separate injunction” (as
taught in the sūtra)” But Agnihotra and
others (are to be performed) for that
purpose (of knowledge) alone, since that is
(so) seen (in the Upanisads) “ (IV.i.1),
actions do not become the causes of results
such as svarga and others. There is
no possibility of a discriminating
desireless man wittingly undertaking to do
works as mean to pleasure which are not
useful for knowledge and to forbidden works.
For (such of ) those that may arise there
will be the expiation (niskrti) according to
his fitness, on the strength of the text: “
If one I not free from bad conduct…(one will
not attain Brahman)” (Katha-Up.II.24).
If it be said that as taught in the
Tadadhigamadhikrana (V.S.IV.i13),
Brahma-vidya is o powerful as to prevent any
works from staining man, and therefore no
expiation is needed, (we reply) but what I
established in the case of those who
practice Brahma-vidya is that the only sins
which do not stain them are those which are
performed inattentively (pramadikanam).
That he whose fitness (adhikra) has
been burnt by the fire of knowledge is not
subject to the injunctions, mandatory and
prohibitive, is a view that is not
acceptable to the knowers of the Veda.
III. For the sake of making one quickly take
to the knowledge (hereinafter) to be
imparted, he (the teacher) now-say that
falling into Naraka most assuredly happens
to those who commit self-murder, because
their knowledge and actions become other
than what they ought to be, due to their
lacking the knowledge of the said nature and
because of having desires for wealth:
ASURYA NAMA TE LOKA
ANDHENA TAMASAVRTAH
TANS TE PRETYABHIGACCHANTI
YE KECATMAHANO JANAH
(THERE
ARE) THOE WORLDS KNOWN A ASURYA PERMEATED BY
BLINDING DARKNESS WHITHERTO THE SOUL-SLAYER,
WHOEVER THEY ARE RESORT ON DEPARTING (FROM
THEIR BODIES)
Asuryah: (the suffix) yat (is
used) in the sense of ‘Those which belong to
the Asuras’; ‘endurable by those of asuric
nature’ is the meaning’1
name:
the term of notoriety.
Te
lokah: there exist most frightening
worlds named Naraka. He further describes
them thus;
Andhena tamasavrtah: permeated by
intense darkness.2
tan:
them, bereft of all light.
te:
those self slayers.
pretya:
on departing from (their) then bodies.
abhiggacchanti:
complerely continuously attain.
Ye ke ca: any, divine or human
(being); such as Brahman or ksatriya and
others.
atmahanah:
the soul-slayers, (that is) those who make
themselves as if non existent, as said in
the Upanisad” If one knows not Brahman,
verily one becomes non-existen”
(Tait.Up.VI.1). This, through the
destruction of the self (deha
ghata-mukhena), indicates the series of
great sins (patakavarga).
____________
1Cf.Bh.Gītā.XVIII.
2Cf. The
use of the same phrase used by the seer in
verses Isa. 9 and 12.
janah:
those who take births—those who are in
samsāra is the meaning.
IV. The
Ruler-principle (Īśvara tattvam) spoken of
in a previous verse (Isa.I) as the
All-supporter, is clearly described as
having wonderful powers which are suggested
by contradictory terms as it were. Thus:
ANEJAD EKAM MANSO JAVIVO
NAINAD DEVA APNUVAN PURVAMARSAT
TAD DHAVATO ‘NYANATVETI TISTHAT
TASMINNAPO MATARISVA DADHATI
THE ONE UNMOVING (YET) SPEEDIER THAN THE
MIND
THAT (WHICH HA) ALREADY CONTAINED (ALL) THE
GODS
HAVE NOT ATTAINED:
THAT STANDING OVERTAKE OTHERS THAT RUN:
BY THAT, AIR (MATARISVAN) UPBEARS THE
WATERS.
Anejt:
unmoving.
ekam:
The one, transcendent (pradhanam); or
that which has no second being outside Hi
controlling power or equal to him.
manasojaviyah: Having a speed greater than
even the speediest mind.
If it be
said that unmovingness and such speediness
cannot co-exist, (we reply) Not so, because
by recourse to intention (tatparya)
they can easily co-exist. Since all are
always pervaded by Him there is unmovingness
and since He exists beyond the range of the
mind’s perception at all times. He I stated
to be faster that the mind as it were1.
In the following passages also, (it) has to
be construed thus.
Na
etad deva apnuvan purvam arsat: This
(which has) already obtained (all), all the
gods have not yet attained.
devah:
gods, Hiranyagarbha (Brahma) and others.
na
apnuvan: Have not all this time
attained. The embodied souls (Ksetrajñās)
whose consciousness is obstructed by karma
prior to their gaining that knowledge, do
not attain it by their own intelligence,
though it is infinite and therefore
eternally omnipervasive. Therefore there is
no contradiction here.
Thus I it
said in the Chandogya Upanisad (VII
iii.2).
“So just as those who do not know the spot
night go over a hid treasure of gold again
and again, but not find it, even so, all
creatures here go day by day to that
Brahman-world (Brahma-loka) (in deep
sleep) but do not find it, for truly they
are carried astray by what I false.”
Tad
dhavato’nyan atyeti tisthat: As stated in
the passages “He who I in the earth”.. ‘(He)
who in the self’ (Brh.Up.V.vii.7ff), in this
manner even whilst remaining in everything
it overtakes the running Garuda and others.
“ However far and far they may run It I
beyond that” is the meaning.
___________________
1 ‘To move’ means to reach a
space in which it was not before. But for a
thing which is all-pervasive there cannot be
a space in which it was not before.
Therefore it I motionless.
Thus it
has been said,
“Even flying like Garuda for 1,000,000
years,
one, though having the speed of the mind,
even then cannot reach the limit of the
cause.”
The
overtaking of those who run by those who are
at any one place is not possible: This is (a
case of) wonder.
That
there is something more wonderful is
mentioned (next): Tasminnapo matarisva
dadhati: By It (supported), the air
upbears the waters. The air which I in it,
though void of hardness and others to enable
it to prevent water (in the form of cloud)
(from falling), upbears water. That I to
say, air being supported by the supreme
Lord, the supporter of all, verily through
His power supports water, clouds; stars,
planets starry bodies and others. Thus the
Smrti says “Heaven, Akasa with the Moon,
Sun, stars, the directions, earth, the great
ocean, are being supported by the power of
the great self, Vasudeva. “(Mh.Bh.Anu.
154.136)
V. Out of
regard (for the subject matter, Īśvara) (the
teacher) in a different way teaches what has
been said (in the previous Verse) as “The
one, unmoving, speedier then the mind’ thus:
TAD EJATI TAD U NAILATI
TAD DURE TADVANTIKE
TADANTARASYA SARVASYA
TADU SARVASYAYA BAHYATAH
THAT MOVES AND THAT TRULY DOES NO MOVE:
THAT I AFAR AND THAT I ALSO NEAR
THAT I INSIDE ALL THIS THAT VERILY I OUTIDE
ALL THI.
Tat:
that; the pervading principle
ejati:
moves through being faster than the mind
after the manner spoken of in the previous
(verse). ‘Moves as it were’ I the meaning.
Tad u
na ejati: that same thing verily does
not move.
Tad
dure tadu antike: that is afar and also
near. Having in view the difference between
the ignorant and the awakened, even the
Infinite (Brahman) is described as
far and as near. Thus does Saunaka say ‘To
those whose faces are turned away from
Govinda, whose minds are attached to objects
(of sense), to them, that supreme Brahman is
farther than the far; to those whose minds
are absorbed in Govinda, having renounced
all objects, one should know, that is
near.”(Vis.Dharma 99.14).
A thing
can exist within something, but, at the same
time, it cannot be outside it. A thing can
be outside but not within it (also). Here he
mentions the distinction (of Īśvara) from
both these (kinds of things): “That (is)
inside all thi (and) that truly (is) outside
all this.”
tat:
That, the transcendent omnipervasive Brahman
spoken of already.
asya
arvasya: of all things having variegated
conscient and unconscient form and
determined by sources of right knowledge.
antar
bhavati: dwells within; ‘because there
is no obstruction, it exist without there
being any limitation of space’ is the
meaning. That same thing exists also outside
all these, that is, that exists both at
places where finite object are and at places
where they are not. That I clearly declared
in the Taittirīya beginning with the
“Thousand headed..” the purpose of which is
to determine that principle which ha to be
meditated upon in all the several sciences
of the Transcendent (para vidya)
thus:
‘Whatever
is in the world, seen or even heard,
pervading all that both inside and outside
Narayana stands’ (Tait.Nara.X.1).1
VI. Thus
has been said that all things have Brahman
as their self. Next is mentioned the
immediate utility of having this knowledge.
_________________
1Cf. Satapatha Brah.XIV.5.30. cf.
Bh.Gītā VI.29-30
YAS TU SARVANI BHUTANY
ATMANYEVANUPASYATI
SARVABHUTESU ATMANAM
TATO NA VIJUGUPSATE
(HE) WHO
SEE ALL CREATURES IN THE SELF ALONE AND THE
SELF IN ALL CREATURES DOES NOT RECOIL FROM
ANYTHING.
yastu:
But who: tu is used for the sake of
indicating the extra-ordinariness with
regard to the greatness (mahima) of
the knower of Brahman.
sarvani
bhutani: all creatures, from Brahma down
to the plants.
atmani:
In the Self, Here the word ‘self’ refers to
the all indwelling elf because there is
nothing to indicate limitation, and because
of the context, and because of the nature of
the thing (arthasvabhavat)
(described).
eva:
alone. The intention of the world alone is,
that even those things that are supported
by the earth and other really reside in the
supreme Lord through these elements.
anupasyati:
continuously clearly perceives.
sarvabhutesu
ca atmanam: by these words is intended
pervasion alone, since they are incapable of
supporting Him (lit. there can be no support
to Him by them).
(sah)
‘He’, the correlative of ‘who’, has to be
inserted.
tatah
navijugupsate: All things having been
perceived as having Brahman as their self,
from none of them does he recoil, in the
same way as he does not recoil from his own
dependents. The meaning I, he scorn hoting.
VII. Once
again, strengthening (the above teaching) by
means of (the statement of) co-ordination,
(he, the teacher) say that to perceive it
thus leads to the immediate annihilation of
sorrow:
YASMIN SARVANI BHUTANY
ATMAIVABHUD VIJANATAH
TATRA KO KOHAH KASSOKA
EKATVAM ANUPASYATAH
WHEN FOR HIM WHO KNOWS THE SELF ALONE HAS
BECOME ALL CREATUTES.
THEN FOR
HIM PERCEIVING ONENESS, WHERE IS THERE
DELUSION OR SORROW?
yasmin:
when, at the time of meditation.
Vijanatah: for him who knows distinctly
by the method well taught (upadistena
margena) the difference between the
independent and the dependent entities with
the help of the scriptures.
atma
eva sarvani bhutani abhut: ‘The supreme
elf itself has appeared a qualified ‘by all’
is the meaning. When the co-ordination
between the world and Brahman is possible
through the principle of relationship of
body and soul according to common and
scriptural usage as in ‘I am a God etc., the
theories of badha1
(sublation), upacara2
(secondary significance) and svarupaikya3
(identity in nature) are to be rejected4.
tatra:
Then.
kah
mohah : where I there delusion?
Delusion of the form of wrong notion of
self-independence and others doe not happen.
This is the meaning.
_________________
1 Badha theory of
samanadhikaranya negate one of the term as
false. In the example ‘the thief is this
pillar’ the meaning that there I no thief at
all but that the pillar was mistaken for the
thief. The identity expressed by ‘is’
negates the thief by affirming the pillar as
the real. In this kind of identity then, the
world which appears as existing perceptibly
has to be negated.
2Upacara
(identity through secondary meaning): ‘All
this is the King’, this means that all these
are entirely dependent on the king. Though
there is here a statement of identity
conveyed again by the word ‘is’ it is only
by recourse to secondary meaning we are
enabled to make sense out of that statement.
“All this is verily the Brahman” (sarvam
khalvidam Brahma) though it can be
understood in this secondary way, yet it
does not fully explain the implicit relation
of identity.
3 The
substance identity (svarupaikya):
“The mud is the pot” is a statement of the
oneness of substance between mud and pot.
This kind of identity is not capable of
being applied here, since if there be
svarupa identity between the world and
Brahman (i) Brahman would have to undergo
change, and (ii) the relationship between
two incompatible substances as matter and
spirit is impossible.
4The
fourth kind of co-ordination is based on the
Śarīra-Śarīrī bhava of Viśstādvaita.
kah
sokah: Where is there sorrow? There will
arise no grief, even when there are deaths
of children or the seizing away of kingdoms
and others, because of the realisation of
the absence of ownership in all things which
belong to the Transcendent: this I the
meaning. Thus (Janaka) says “Infinite indeed
is my wealth of which nothing is mine. If
Mithla is burnt nothing mine is burnt”
(h.Bh.śānti.XVII.18).
ekatvam anupasyatah: to one who
perceives the Oneness of that which ha got
all existences a it attributes. Obviously
here the use of the word ‘one’ does not
connote that there are no other things
(besides this), because there is nothing to
militate against anything said at the
beginning in” All this is fit for the
indwelling by the Lord…”(Isa.I.) as pervaded
by the Lord, and because in both the cases
of knowing and non-knowing that all
differences are illusory, the teacher could
not have given this kind of instruction and
others regarding such identity.
Nor does
this (eka) speak of the
substance-identity (svarupaikya) of
the mutually incompatible factors, because
in case there is the destruction of all
contradictions, there will occur confusion
in the discrimination and others between
one’s own theory and those of others. The
explanation of the ‘one-ness’ as belonging
to Brahman with it attribute can be
entertained, since it is in accord with all
the sources of right knowledge. But it is
better to take it to mean the relation (of
body and soul, śarīraśarīrī-bhava)1
which enable u to maintain the co-ordination
stated above, because the term (ekatvam)
oeness is used in the passage “The oneness
of Rama and Sugriva” (Ramāyāna Sund.35.51)
and others, o a to mean some particular
relation.1
Even
though these two seers may be construed so
as to refer to the released soul, it I more
appropriate (so say), in consonance with
what has been said, that it mean praise of
the seeker (mumuksu). Consequently,
the word ‘seeing’ anupasyatah: is
applied to such knowledge arising out of a
study of scriptures or to that knowledge of
meditation on the Highest which arises
through such study, in order to indicate it
state when it becomes mot clear and
distinct. It cannot be doubted that the
intuitive vision which results here as a
fruit of the particular samadhi is
that which is meant, since it I mentioned as
the mean (of liberation). It has been
affirmed in the Śrī Bhasya that the
word ‘seeing’ refers in all those passages
which counsel the mean to realization to the
meditation knowledge (upasana-jñānā).
___________________________
(form of jati) and ‘It’ is the self
which owns it or dwells in it or controls
it. That which refers to the body really
refers to the self within. It is the
inseparable relation between the body and
the self that is stated. When either of the
terms is mentioned it means that implicitly
the other also is intimated.
1The
samanadhikarnya between the world and
the Brahman is one of the body and self.
Friendship sneha or love I also
another instance of samanadhikranya.
When we speak of the unity or oneness of
Rama and Sugriva, it is not substantial
identity that is intimated but oneness of
love or reciprocal existence. Dependence on
the Lord and living for the Lord, are types
of co-ordination giving rise to the
expressions of oneness or identity, or
unity.
VIII. And
again the teacher describes more fully the
individual who knows the nature of the Ruler
and the Ruled, by clearly pointing out the
special qualities of that, which he has to
know:
SA PARYAGAC CHUKRAM
AKAYAM AVRANaM
ASNAVIRAM SUDDHAM
APAPAVIDDHAM
KAVIR MANISI PARIBHUH
SVAYAMBHUR
YATHATATHYATO’ROTHAN
VYADADHAC CHAVATIBHYAH
SAMABHYAH
HE.
ATTAINS THE RADIANT, BODYLESS, SORELESS,
SINEWLESS, PURE, UNINJURED BY SIN; (HE) EER,
CONTROLLER OF THE MIND, CONQUEROR,
INDEPENDENT, BEARS (IN HIS MIND) THE REAL
NATURE OF THINGS FOR INNUMERABLE YEARS.
Sah:
He who sees Brahman the indwelling elf of
all beings.
paryagat:
‘will attain ‘ is the meaning,
according to the principle enunciated in the
text “He who knows Brahman attain the
Trancendent (param)” (Tait. Anand.
I, I). Or else it is restatement of the fact
that he has attained experience (anubhava)
obtained by samadhi as in the case
(of the text). “One attain Brahman here
(itself)” (Katha. Up II. Iv.14).
sukram:
pure, of the selfluminous form.
akayam:
though having all a His body, yet free from
any karmic body. Therefore having no scars
or muscles (avranam asnaviram).
suddham:
not even smelling of ignorance and other
faults.
apapaviddham:
“That which I unaffected by karmas which are
of the form of good and evil (papapunya)
which are the cause of ignorance and
others,” this is the meaning, since the
Upanisad beginning with the passage ‘Neither
good actions (affect Him)’ close with the
word. “All sin form Him recedes”
(Ch.Up.VII.iv.1).
In this
manner, the Supreme Self who is absolutely
proof against evil (heyagunas) is
the One Who is to be attained, and Who leads
one to the attainment, and Who is to he
meditated upon by the seeker (mumuksu)1.
The
teacher describes the knower of Brahman as
the “seer of all things”.
kavih:
He who sees thing transcending (all the
sources of right knowledge) (kranta-dari).
Or else the meaning may be ‘One who like
Vyasa and others, is the author of works
that help teaching the Supreme and His
excellences.
Ma
isi: Buddhi, which controls the mind
is called manias. He who possesses it is the
manisi. ‘He who through practices of yoga
and renunciation has a controlled psychic
organism, antahkarana’ is the
meaning.
_____________________________
1This is the reading according to
all the available printed edition. But the
commentary of Kuranarayana suggest the
following reading: Upasyatr yaya Ityunktah.
Paribhuh: (He) who is on all sides. He
who surpasses all those who know other
sciences (vidyas). Or he who has
subdued the enemies, namely desire, anger,
miserliness and others difficult to conquer.
svayambhuh:
(He) whos existence is independent of
anything else, that is to say, the seer of
the form of the eternal Self.
Yathatathyatah arthan vyadadhat: has
borne in his mind all things by
distinguishing them as they are in
themselves namely, the supreme goal (parama-purusartha),
the means of attaining it, the obstacles to
the attainment and others.
sasvatibhyah
samabhayh: the intention of this is ‘for
the sake of getting rid of all obstacles
till the Brahman attainment’.
Or else,
the groups of, words in the nominative and
the accusative may be commented, as
referring respectively to the Supreme Self
and the individual soul. In which case:
sukram:
pure and other words refer to the individual
soul, which is purified and freed from all
limitation (faults and sins)1.
_______________________
1 The individual soul is said to
be purified, when it shuffles off its karmic
body. When there is no karmic body, it is
said to be bodiless and therefore it is
without sores and muscles which are incident
on the karma-results; in that state it has
no ignorance and other faults. It is then
possessed of a body composed of luminous
substance.
Him also
the Supreme Self (sah) surrounding on
all sides (paryagat) exists.
kavih
: seer and others terms are easy to
understand.
arthan:
created objects.
sasvatibhyah
samabhyah: in order that they may exist
till their destruction.
yathatathyatah
vyadadhat: really created: not merely
displayed like a magician.
IX. After
having thus given instruction in the
knowledge that has works a its accessory
regarding Supreme Being who has wonderful
power, then, censuring those who follow mere
works and those who follow mere knowledge,.
(the teacher) teaches the attainment o the
highest good resulting only from knowledge
strengthened by duties of caste and stage (varnasrama)
thus:
ANDHAM TAMAH PRAVIŚĀNTI
YE VIDYAM UPASATE
TATO BHUYA IVA TE TAMO
YA U VIDYAYAM RATAH
INTO
BLINDING DARKNESS ENTER THOSE WHO ARE
DEVOTED TO NON-KNOWLEDGE (WORKS): INTO STILL
GREATER DARKNESS VERILY THOSE WHO ARE
ATTACHED TO KNOWLEDGE ALONE.
ye:
who are attached to enjoyment and powers.
avidyam:
karma: works only, divested from
knowledge; for it is stated by the Smrti
“There is another power Avidyā, having the
name karma, which is counted a the third..”.
(Vis.P.VI.vii.61).
