FIRST PRASNA
I. 1. SUKESA CA
BHARADVAJAH SAIBYAS CA
SATYAKAMAH SAURYAYANI CA GARGYAH
KAUSALYAS
CASVALAYANO BHARGAVO VAIDARBHIH
KABANDHI
KATYAYANAS TE HAITE BRAHMAPARA
BRAHMANISTHAH PARAM BRAHMANVESAMANA ESA
HA VAI
TAT SARVAM VAKSYATITI TE HA
SAMITPANAYO BHAGAVANTAM PIPPALADAM
UPASANNAH.
Sukesa
son of Bharadvaja and Sibi’s son Satyakama
and Sauryayani (son of Suryayana) of Garga’s
family and Kausalya son of Asvalayana;
Vidarbha’s son of Bhrgu’s family; Kabandhin
of the Katyayana family; these well-known
(seers) devoted to Brahman and established
in Brahman, seekers of Brahman, the
Transcendent; (with the idea) that this
(seer) verily would teach (us) all that,
these (seers) with fire-sticks in their
hands approached he Revered Pippalada.
COMMENTARY :
Let my
anjali go to the Beauty of Anjanadri of the
hue of atasi flower bunch, with His chest
adorned with Laksmi.
1Prostrating
to Vyasa. Rāmānuja and other teachers now in
its turn I shall write this COMMENTARY on
the Prasnopanisad according to my ability.
Sukesa :
Bharadvaja means the male descendent of
Bharadvaja, Sukesa by name.
______________________
1 Both A and N omit this verse.
Saibya : Saibya, the
offspring of Sibi, satyakama by Name.
Sauryayani : Sauryanani, the off spring of
Suryayana. The lengthening of ‘i’ is a Vedic
exception. Gargya means that he belongs to
the clan of Garga (rsi)
Kausalya : Kausalya is the name.
Asvalayana means the offspring of Asvalayana
Vaidarbhi : the offspiring of Vidarbha
Bhrgava : Bhargava by gotra
Kabandhi : Kabandhi by name and
Katyayana by clan
Te ha
: The well-known
Ete :
the abovementioned six seers Sukesa,
Satyakma, Sauryayani, Kausalya, Bhargava and
Kabandhin
BrahmaparaA: Devoted to the Veda; those
depend upon the Vedas only is the meaning.
BrahmanisthaA : those who have great faith
in the teaching of the Vedas; or else
BrahmaparaA: Those inclined to or
seeking knowledge of Brahman
BrahmaparaA: those established in
askesis (tapas), since it is said Brahman
means Veda, the truth and askesis
Param:
the excellent (nirupacaritam) :
That which is not denoted by secondary
significance (but denoted by primary
significance alone)
Brahma
: That which is great in its nature and in
respect of its qualities
Anvesamana A: ‘seekers’ is the
meaning
Ha :
refers to well-knownness
Vai
: is the particle that denotes determination
Esah :
this; revolving in our mind; under
contempltion i.e., Pippalada (who is)
well-known as the knower of the excellent
Brahman, alone.
(vaksyati)
is capable of teaching topics which we six
persons seek to know
iti :
thus thinking
samitpanayah having in their hands
presents of the form of the bundle of fire
sticks and others
Bhagavantam Pippaladam : the Revered
Pippalada
Upasannah : Approached in the manure
prescribed in the scriptures.
I.2. TAN HA SA
RSIR UVACA BHUYA EVA TAPASA
BRAHMACARYENA SRADDHAYA SAMVATSARAM
SAMVĀTSYATHA YATHAKAMAM PRASNAM
PRCCHTA
YADI VIJNASYAMAH SARVAM HA VO
VAKSYAMA
ITI.
Then that
seer said to them “Remin here for a year
with further askesis, continence and faith
and then ask questions as you please. We
shall explain all if we know.”
Tan ha
sa r.Sir uvaca : The meaning is clear
Bhuya
eva : Even though previously you have
already practiced askesis, continence and
others, yet in order to receive the
Brahman-knowledge (from me), again with
additional tapas of the form of avoidance of
cohabitation which is of the eight forms of
remembrance, mention, play, seeing, and
obscene speech and willing and determination
and active participation with women.
Sraddhaya : with devotion of the form of
faith in the superterrestrial world.
SamVātsyatha: dwell ye here for a period
of a year
Then ask
about things as you wish to ask. If those
things we will know then shall we teach
(you) without equivocation (vancanam
antarena) (without any reservation).
Literally without the least idea of
deceiving you.
The
intention is “in case you have no faith in
my possessing the required knowledge and you
do not like to undertake the one year;s
penance, continence, and others which are
difficult to observe, you had better
depart.”
Here then
the principle that one should desire to hear
the teaching) with no idea of testing the
master’s knowledge is enunciated. Similarly
it is also indicated that the Master too
should have too much anxiety to secure
disciples.
1.3. ATHA
KABANDHI KATYAYANA UPETYA PAPRACCHA.
BHAGAVAN
KUTO, HA VA IMAH P-RAJAH PRAJAYANTA ITI:
Then
(after a year) Kabandhi of the Katyayana
family approaching (Pippalada) asked
“Master, whence verily are thee persons
born?”
14.
TASMAI SA HOVACA PRAJAKAMO HA VAI
PRAJAPATIH
SA TAPO TAPYATA SA TAPAS TAPTVA SA MITHUNAM
UTPADAYATE RAYINCA PRANANCETYETAU ME
BAHUDHA PRAJAH KARISYATA IT.
To him he
(Pippalada) said Prajapati (was) desirious
of off-spring. He practiced penance. He
having practiced penance, creates the pair
‘Rayi’ and ‘Prana’, thinking that these two
will make for me manifold offspring.
COMMENTARY :
Atha
Kabandhi : After a year with the
permission of others (his co-seekers)
Kabandhi approached Pippalada as instructed
in the scriptures and asked : what ?
Bhagavan : Master, whence…… The meaning
is clear,
Tasmai
sa ha : He (Pippalada) replied to
Kabandhi who asked as stated above.
Prajakamo ha vai : Prajapati desirous of
off-spring. Here Prajapati means Brahman,
since the passage refers to the Cause (of
creation), and Vyasarya has established that
the word Prajapati refers to Brahman.
Sah :
The well-known Prajapati, the Supreme Soul
desirous of creating progeny practiced
penance of the form of contemplation as to
the things which have to be created.
Atapyata : made
Sa
tapas taptva : He having thus
contemplated on the things to be created He
created the pair called Matter and Soul
mentioned here as Rayi and Prana.
This is the meaning.
With what
idea (purpose)?
(To this query) Hw
(Pippalada) replies.
Etau
me : For me desirious of off-spring
these two Rayi nad Prana will
create creatures of manifold types. With
this idea (He Prajapati, created). This is
the meaning.
I.5. ADITYO HA
VAI PRANO RAYIR EVA CANDRA MA
RAYIR EVA
ETAT SARVAM YANMURTAN-
CAMURTANCA TASMAN MURTIRE EVA RAYIH.
Āditya
indeed is prana : rayi alone the
Moon. Rayi indeed is all this which is with
form and that which is formless : therefore
form alone is Rayi.
COMMENTARY :
Ādityah : Āditya is he who takes up
(adatte); the enjoyer ; wherefore he is
prana, breath, is the meaning. The reason
why he is called breath will be exaplained
immediately.
Rayir
e a candramah : Rayi indeed is the Moon.
This he explains thus :
Rayi
eva etat sarvam : By the word ‘morta’
are indicated earth, water and fire. By the
word ‘amurta’ are indicated ‘air’ and
‘ether’.
The
entire group of elements is ‘rayi’
food, the enjoyable. Thjis is the meaning.
Tasmat
: therefore
Murtih
: That is all the body made up of five
elements is the enjoyable. This is the
meaning.
1.6&7. ATHĀDITYA
UDAYAN YAT PRACIM DISAM PRAVISATI
TENA
PRACYAN PRANAN RASMISU SANNIDHATTE.
YAD
DAKSNAM YAT PRATICIM YAD ADICIM YAD
ADHO
YAD URDHVAM YAD ANTARA DISO YAT
SARVAM PRAKASYATI TENA SARVAN PRANAN
ASMISU SANNIDHATTE. (6)
SA
ESA VAISVANARO VISVARUPAH PRANO’ GNIR
UDAYATE. TAD ETAD RCA ‘ BHYUKTAM. (7)
Now when
the sun rising up enters the eastern
direction by that (he) places in his rays
the eastern breaths. When he enters the
south, the west, the north, below, and above
and the directions between, when he
illumines all, by that he places all the
breathing in his rays.
Such this
Vaisvanara, one having all as his
form, the Breth, the fire, rises up : This
is stated in the rk (verse):
1.8 VISVARUPAM
HARINAM JATAVEDASAM
PARAYANAM
JYOTIR EKAM TAPANTAM :I
SAHASRARASMIH TADHA
VART’ AMANAH
PRANAH
PRAJANAM UDAYATYESA SURYAH :
The sun,
with thousand rays the breath of Brings
following Hari, having all for his form, the
manifestor of the Vedas, the ultimate goal,
the one burning effulgence, rises up
hundredfold.
COMMENTARY :
Atha
Ādityah : Now the Sun. After explaining
Rayi, the Sun, ‘is being explained’ is to be
supplied.
In other
words the reason why the enjoyer called here
‘Āditya’ is called Breth ‘Prana’,
is given :
Udayan
yat pracim disam pravisati : When
becoming awake from its state of deep sleep
(suSupti). This soul, jiva, illumining all,
the east, south, west, north, below, above
and those spaces between these, upbears all
the organs that lie in these directions,
through its rays called functional
consciousness or directions, through its
rays called functional consciousness or
cognition (dharma-Rāmānujajñānā). Therefore
it is itself prana (breath) on
account of its control over (all) the
organs. This is the meaning.
Pracim
disam : The East
Pravisati : enteres, i.e. illumines. In
other words, it becomes aware of objects
lying in he East.
tena :
For that reason bhūta
Pracyan pranan rasniSu sannidhatte :
places the eastern breaths in its rays.
It
controls, directs, the organs such as eyes
etc., which reveal objects in the eastern
quarter, through its rays called dharma.
Bjuta-jñānā (functional cognitive
consciousness). In the absence of its
presence as controller of the sense organs
through the adharma-bhuta-jñānā,
there will arise no perception of colour
etc., through the instruments (of cognition)
such as the eyes and others, since the
instruments are incapable of functioning
when not directed by the sentient soul. This
is the idea. With regard not directed by the
sentient soul. This is the idea. With regard
to (the subsequent passages beginning with)
yad daksinam etc… the passages must
be completed by supplying appropriate words
such as “When it enters the South for that
reason it places in its rays the
sense-organs in that direction.” For the
sake of brevity these words have been
omitted (in the text) in each of the
passages. Here it should have been said that
‘ the Supreme should wishing to create
off-spring brought forth matter and soul’
but instead of that, matter and soul are
indirectly referred to as Moon and Sun. This
is for the purpose of indicating that these
things are not to be taught in plain
language according to the maxim “Gods love
he indirect indeed” (Ait. Up. 1.3).
Then he
teaches that the arising group of enjoyers
mentioned already as the Āditya and
Prana in the passage Āditya
indeed is Prana’, is what which has
the Supreme Self as soul : as eSa
vaisvanaro vaisvarupah………
Yah :
who, already spoken of as Prajapati
Vaisvanarah : called Vasvanarah, on
account of his being the leader of all men
Visvarupah; : called visvarupa on
account of his having all as His body.
Agnih
: called agni on account of His
possessing the qualities of leading (allI to
the front, and etc.,
Sa
esah : this Supreme self already
mentioned as Prajapati
Pranah
: bring of the form of the group of
enjoyers mentioned s prana in the passage
‘The Sun indeed is Prana.
Upayate : rises up. This is the meaning.
This
mantra was referred to by Śrī Rāmānuja (in
the Śrī Bhaysa. Vasivanaradhikrana)
taking for granted that this mantra has
reference to the Supreme Self (and not to
the individual soul). It may be therefore
seen that this mantra has been interpreted
as here.
Tad
etad….. rca; Having reagard to such this
Brahman it is stated by the rk versee as
follows:-
Visvarupam : Having all as its body
Jatavedasam1 : One from whom the
Vedas have arisen, that is one who produces
all knowledge, as is stated in the passage
‘The ancient knowledge too has issued out
form It; (Svet. Up. III. 18)
Parayanam : the ultimate object of
attainment
Jyotir :
possessing rays that reveal all
Ekam : without
a second
Tapantam : who heats (creatures) by his
forms of inner stomach fire, and Sun and
others, as stated in the srutis and smrtis
: “He heats one’s own body from heard to
feet” (Tait); I becoming the
Vaisvanara residing in the bodies of beings
together with prana and apana cook the
fourfold food’ (B.G.XV.14)
Harinam : Hari, ViSnu is the meaning.
The use of the word Hari with the n-ending
is Vedic
Vartamanah ; Following; in other words being
His body on account of his being dependent
upon Him (for all his behaviour)
Sahasra-rasmih : possessing knowledge of
many things
Prajanam : of the creatures, immovable
and movable,
Pranah
: supporter,
Suryah
: Bright as the Sun
Esah :
this soul
satadha
: assuming egoity in respect of
different kinds of bodies such as god, man
etc.,
udayati: arises form the state of deep
sleep (suSupti) or rises up at the time of
creation.
I.9. SAMVATSARO
VAI PRAJAPATIS TASYAYANE
DKSINAN
COTTARAM CA. TAD YE HA VAI TAD
ISTAPURTE
KRTAM ITY UPASATE TE CANDRAMASAM
EVA LOKAM
ABHIJAYANTE. TA EVA PUNAR
AVARTANTE
TASMAD ETA RSAYAH PRAJAKAMA
DAKSINAM
PRATI-PRADYANTE. ESA HA VAI RAYIR
YAH
PITRYANAH.
The year indeed is Prqajapati. This
has two ayanas (paths), the Southern and the
Northern. 1So those who devote
themselves to sacrifices, constructions (of
tanks) and doing (gifts) istapurta-krta)
win the world of the Moon : and those alone
return (to the world of Birth).2
Therefore those seers desirous of progeny
take Haup the Southern path. Rayi indeed is
that which is the path of the fathers.
COMMENCOMMENTARY
Having
thus shown the divisions of Prajapati who
has the subtle matter and souls for His body
into enjoyable and anjoyer, of the form of
matter and soul (purusa) called in
this context ‘rayi’ and ‘Prana’,
(Pippalada) begins to explain, before
showing the division of the same Supreme
Self who is of the form of the one undivided
time (akhanda-kala) into divided (or
divisible) time, with a view to facilitate
understanding (cittavataranaya) or
for the sake of meditation (upasana), the
division of Prajapati called the year into
‘rayi’ nad prana’ which mean
the Southern path and Northern path, and the
division of Prajapati called month into the
dark and bright fortnights known by the name
of ‘rayi’ and prana’ and the
division of Prajapati of the form of night
and day time known by he name ‘rayi’
and rana’ and in this connection (he
begins) to show the superiority of the
northern path, the bright fortnight and he
day-time, - all of which are indicated by
the world prana’, over the soutern
path, the dark fortnight, and night-time,
all of which are denoted by the word ‘rayi’;
samvatsara……..year
etc.,
________________________
1 Cf.Brh.Up.6.2. 15-16.
Ch.Up.4.15.5; 5.10.: Bh.G.VIII. 24-26
2 A. V.
XII 2.52b.
tasya : of
Prajapti of the form of (divided) time
called samvatsara (year)
daksinam cottaram
ca : called the southern and the
northern
ayane : paths : there
are the two forms which support the course
of the Sun.
tad : tatra :
of the two
ye : those,
which persons,
isapurte krtam
: doing actions such as sacrifices,
construction of tanksa nd doing gifts; the
word ‘krta’ in the text is to be
taken to mean ‘datta’ : given, in
parity with the passage in another UpaniSad
“Those who residing in a village devote
themselves to (activities) such as
sacrifices, construction of tanks etc., and
giving” (Ch. Up. V. 10.3)
Istam :
sacrifices etc., enjoined in the scripture.1
s (sruti).
purtam : means
digging (of tanks, wells etc.)
Iti : means
such as these. Those who perform such
actions as sacrifices, gift-giving, digging
of tanks, wells & etc. attain the world of
the Moon. The same persons return to this
world, but not those meditators of the Self
who go by the northern path. This is the
meaning.
tasmat :………for
this reason these devotees of action
prajakamah:
desirous of small results of the form of
children (progeny) heaven & etc.
___________________
1 The Grantha text as well as the
two Mss. Add the word ‘srautam.’ This is
omitted in the Ānandasrama text.
rsayah : seers
of small results
daksinam : the
southern path called pitryana
pratipadyante
: take up.
Esah : this
Pitryana (is)
rayih is
chiefly concerned with food; in other words,
of the form of material enjoyments.
Though the
pitryana known form the authority “The
smoke, the night, the dark (fortnight)” etc.
(Gītā VIII.24), and mentioned in the
Purānas as the Southern path beginning with
the smoke and ending with the Moon, and the
Pitryana called the Daksinayana of the form
of six months which are parts of the year
(from the month when the Sun enters Cancer
t1-10.
1-10. ATHOTTARENA
TAPASA BRAHMACARYENA
SRADDHAYA
VIDYANA” TMANAM ANVISYAADIYAM
ABHIJAYANTE. ETAD VAI PRANANAM AYATANAM
ETAD
AMRTAM ABHAYAM ETAT PARAYANAM
ETASMAN
NA PUNARAVARTANTA ITY ESA
NIRODHAH.
TAD ESA SLOKAH.
Then by
the northern (path) having sought the self
by means of tapas, brahmacarya, faith,
knowledge, attain the Sun (Āditya).
This is the abode of breaths. This is
immortality void of fear. This he supreme
goal. From this (the souls) never return.
This is the prevention (to return).
Regarding this is the verse.
COMMENTARY :
atha :
The word ‘then’ indicates the beginning of
the next topic. Those (seers) who s stated
in the passage. ‘what’ shall we do with
(our) offspring or tapas” are
desireless.
tapasa
: by means of tapas of the form of
self-mortification.
brahmacaryena : by means of
brahmacarya of the form of abstinence
from sex activity.
sraddhaya
: by means of faith of the form of belief in
the other world ;
Ādityam vidyaya : by means of knowledge
of the soul.
abhijayante
: Having meditated upon (lit. seeking
after) the Supreme Self by means of the
above (four ways), attain, by the northern
path of the Arcis etc., the Sun who
is the gate for reaching Brahman, as stated
in the passage (Ch. Up. V. 10.3)
“From the Sun to the Moon, from the Moon to
the Lightning, the super-human Man that
leads (souls) to Brahman”. This is the
meaning.1.
Prana
………..: Now praising the self mentioned as
that which has to be sought after,
(Pippalada) shows that for them there is no
return (to birth or samsāra).
_______________________
1 The Ānandasrama ed has an
additional sentence here that is not found
in the Grantha ed. Or the SVOI. Mss.
etad
vai prananam : The neuter gender ‘etat’
in accordance with the word ‘ayatanam’
(which is neuter).
prananam: stands for those who breathe (i.e
living begins)
ayatanam : the supporter; since the
Supreme Self is stated to be the supporter
of all sentient beings in the passage, “Just
as the felly is fitted in the spokes of the
chariot-wheel, and the spokes are fitted in
the nave, even so these subtle elements are
fitted in the souls (prajnamatras)
and he souls are fitted in the breath” (Kausitaki.
Up. III.8)
etat
parayanam : this (is) the ultimate goal
to the attained, is the meaning.
etasman
na punar avartanyte : (here)
‘meditators’ is to be supplied (as subject).
The meaning is ‘Those who go by the northern
path return not after attaining the supreme
Self as stated in the passage, “But after
attaining me, O Arjuna, there is no birth
again there afterwards.” (Gītā IX.
16).
esah
: the Supreme Self mentioned already as
Prajapati in the passage (I.4) “Prajapati
(was) desirous of off spring” etc.
nirodhah: prevention : is he who puts an
end to the return (to birth) of him who has
attained Him.
Therefore
it is right to say that in he case of the
soul who meditating on Him has attained Him,
the Supreme Soul called Prjapati, has no
return (to birth-cycle). This is the idea.
Since in
this passage by the pronoun ‘esa’
Prajapati is referred to, the word atman
in (the previous passage) ‘atmanam
anvisya’ has referencwe to Prajapati
alone. Therefore it can be seen that
Vyasarya bearing all this in his mind has
said in the section “sarva-vyakhyana’
(Śrī Bhasya I.4 8th adhikarana)
“since in the passage : ‘tapasa na punara
vartante’ there is made mention of
non-return1 to one who had gone
by the path of Light etc., he who is
mentioned as Prajapati in the passage
‘prajakamao………’ (I.4) is the supreme
Brahman.
tat
(tasmin) : In respect of that Prajapati
of the form of the year
esa
slokah : the verse that follows (is
quoted)
I.11 PANCAPADAM
PITARAM DVĀDASAKRTIM
DIVA AHUH
PARE2 ARD HE PURISINAM3
:
ATHEMA
ANYA U PARE VICAKSANAM
SAPTA
CKRE SADANA AHUR ARPITAM ITI.
Some say that the
Father with five feet (and) twelve forms and
having a cover lies in the place beyond
heaven. Then there are those other indeed
who declare that (the world)4 is
fitted (to the chariot) with seven wheels
and six spokes firmly.
_________________
1 The original in the
Srutaprakasika has anavrttii………..
2
Cf.RV.I.164.12.
3 S.
renders it as ‘full of water’ cf.Trans.Of
RV. I. 164.12.
4 S. also
holds the same view. But Griffith says htat
‘God’ is so fitted or mounted.
This sloka is
found in RV.i.164. 12a; AV. IX.9 12a.
RV.I.164.12
(Griffity)
“They call him in
the farther half of Heaven ‘the Sire
five-footed, of twelve forms, wealthy in
watery store. These others say that he, God
with far seeing eyes, is mounted on he lower
seven wheeled six spoked car”
AV.IX.9.12.
(Whitney)
The five footed
father, of twelve shapes (akrti), they call
him rich in Ground (Purisin) the far
(para half of the sky; then these
call (him) set (arita) in the lower
outlook that served wheeled, six spokes”
COMMENTARY :
pancapadam : This means one who has
five feet of the form of1
vatsara, samvatsara. Parivatsara, idavatsara
and anuvatsara. Or else, the six
seasons (beginning with Vasanta) become five
when the last two Hemanta and
Sisira are taken as one. Pancapada
means one who has these five as his feet.
pitaram : father, the creator of all
dvadasakrtim : Having twelve months as
his forms.
divah pare : beyond heaven
ardhe : in the place
parisinam : by the word ‘purisa’
is indicated the cover of the globe of the
universe, which is adjacent2 to
the golden world (svarnabhumi). He
who has this abode is PuriSin. This
word goes with ahuh : they say.
atha : this word indicates
consideration of another view.
u : It is a determinative particles
(meaning ‘eva’ : alone).
para : indicates superiority i.e.
superior to those mentioned above (in the
fist half of the verse)
ime : these knowers of the truth f
time
saptacakre : having the seven
planets, Sun, etc. as wheels.
______________________
1 Cf. Kathaka Brahmana : Taitti.
Brahmna III. 10.4
2 The
reading here may be ‘sannibham’
instead of ‘sannihitam’ which would
give the meaning : of the colour of gold.
Cf. Isa. 15.
sadare
: having six seasons as spokes, in such a
chariot called a year, the whole world,
vicaksanam : ably, so as to be
unshakeable,
arpitam : is fitted
iti
ahuh : Thus they say.
I.12. MANO VAI
PRAJAPATIS TASYA KRSNAPAKSA EVA
RAYIH
SUKLAH PRANAS TASMAD ETA RSAYAH
SUKLA
ISTAM KURVANT5ITARA ITARASMIN.
Month indeed is
Prajapati : His dark fortnight is ‘rayi’ and
(His) bright fortnight is breath (prana).
Therefore these seers perform sacrifices
(ista) in the bright (fortnight), Others in
the other (i.e. dark fortnight).
COMMENTARY :
For the
sake of meditation, (upasana)
(Pippalada) shows that just as the year is
divided into the forms of ‘rayi’ and
‘prana’ so also the month is divided.
masah……pranah
: The meaning is clear.
tasmat
…….: therefore. Because the bright fortnight
is superior (to the dark fortnight) on
account of its being prtana ;
therefore,
rsayah
: seers, all the seers of the
transcendental things
sukle
: in the bright fortnight alone
istam
: all the desired good actions
kurvanti : do.
Itare
: (but) other seers, the ignorant
itarasmin
: In the other, that is in the dark
fortnight which being non-prana has
no value (do these actions).
I.13. AHORATRO
VAI PRAJAPATIS TASYAHAR EVA PRANO
PATRIR
EVA RAYIH, PRAAM VA ETE.
PRAKASHANDANTI YA DIVA RATYA SAMYUJYANTE.
BRAHAMACARYAM EVA TAD YAD RATRAV RATYA
SAMYUJYANTE.
The day and night
indeed are Prajapati. His day time is
breath. His night is rayi. Those who enjoy
sexually during day time waste their breath
: (whereas) sexual enjoyment during night
time is Brahmacarya itself.
COMMENTARY :
This same
division (into breath and rayi) (Pippalada)
shows in respect of day and night for the
sake of meditation (upasana).
ahoratro
vai : the meaning is clear. Because day
time is of the form of breath, therefore
ratya
: for sexual enjoyment : Here the
instrumental case is used to denote the
cause which is here the end.
Ya
diva samyuijyante ete : by the day which
is the breath those who have intercourse
with women-these.
pranam
vai : the breath itself
praskandanti ; dry up very much. Due to
misuse of breath they kill breath itself.
Raising
the question ‘If so’ the householders (grhastha)
should not approach their wives (at all),
(Pippalada) replies (now) that they could
(approach their wives) during night times.
brahmcaryam eva : indeed it is
continence. Intercourse with women during
night times is continence itself. It cannot
be called copulation (maithunam),
that is, does not cause any harm.
I.14. ANNAM VAI
PRAJAPATIS TATO HA VAI TAD RETAS
TASMAD
IMAH PRAJAH PRAJAYANTA ITI.
Food indeed is
Prajapati. From Him verily the semen. From
it come forth these creatures.
COMMENTARY :
Raising
the question as to how Brahman who is of the
form of matter, soul an time, can be said to
be the material cause since it is seen that
this semen which is an evolute of food is
the material cause of creatures, (Pippalada)
answers (as above)
annam
vai : because Brahman called Prajapati
is Himself in the state of food, and in the
state of semen resulting from it, therefore
all creatures come forth from the Brahman
who is of the form of different states of
matter, soul, time in he form of year,
month, etc., food and semen. So it is
reasonable to say that Brahman called
Prajapati is the material cause.
I.15. TAD YA HA
VAI TAT PRJAPATIVRATAM CARANTI
TEMITHUNAM UTPADAYANTE. TESAM EVAISA
BRAHMALOKO YESAM TAPO BRAHMACARYAM YESU
SATYAM
PRATISTHITAM.
I.16. TESAM ASAU
VIRAJO BRAHMALOKO NA YESU
JIHMAM
ANRTAM NA MĀYĀ CETI.
Therefore
those who perform the prajapati vow bring
forth a pair. For those aloe this world (of
Brahman). Who practise tapas and Brahmacarya
(and) in whom truth is established :
For those
this faultless world of Brahman : in whom
there is no crookedness and falsehood (and)
no trickery.
COMMENTARY :
In this
connection, deprecating those who do not
seek liberation, Pippalada praises those who
seek :
Tad ye
ha vai : therefore those who perform
the prajapti vow as duty, that is eating
food called here Prajapati, annam vai
prajapatih : (Prasna. I.14),
those who are given to eating food and
incontinence, verily those alone bring forth
progeny.
esa
Brahmalokah : this word that is of the
form of sons and cattle and food1;
the world of the form of Brahman as effect
(karya-bhuta), is only for those but not for
the seekers of the Self. This is the idea.
yesam
: On whose part there is
self-mortification (drying up of the body,
tapas) that is abstention from
eating excessively. and avoidance of sexual
enjoyment and in whom truth speaking is
established, and in whom there is no
crookedness such s described in the
passage ‘wicked men have one thing in the
heart and another in their speech and still
another in their acts’ and in whom there is
no falsehood, such falsehood as is injurious
to other,,2 for them there is the
world of Brahman free from all faults.
____________
1 This reading is in Ānandasrama
ed. It is not found in Mss. And grantha. The
Mss.
(SVOI) further omits
: karyabhutabrahmarup………
2 No
commentary on the word, māyā is found
in the text.
Brahmalokah : means Brahman Himself is
the world, That is Brahman is the ultimate
goal (to be attained), since this is the
interpretation given by Vyasarya in
sarva-vyakhyana-dhikarana.
iti
: indicates conclusion of the chapter.
End of the First Prasna.
SECOND PRASNA
II. 1. ATHA
HAINAM BHARGAVO VAIDARBHIB PAPRACCHA.
BHAVAVAN
KATYEVA DEVAH PRAJAM
VIDHARAYANTE KATARA ETAT PRAKASAYANTE KAH
PUNAR
ESAM VARISTHA ITI.
Then
Bhargava Vaidarbhi asked him (Pippalada) :
“Sire, how many gods support the creatures?
Who (among them) illuminate this? Who again
is the best1 among these?
COMMENTARY :
Now are
introduced questions for the sake of
elucidating the (nature of) inner soul
(which is) distinct form the body, organs,
mind, breath & etc… It is stated by Vyasarya
that “In the following sections the inner
soul is clearly taught.”
Atha :
After the question by Kabandhin (had been
answered)
Bhargavo
Vaidarbhib papraccha : (Pippalada) was asked
by Bhargava Vaidarbhi thus :
Bhagavan : O Sire I What number of gods
support the creatures of the form of
immovable an movable? Which among the same
gods illuminate this body, the effect of
them? Who again among them is the superior?
II.2. TASMAI SA
HOVACAKASO HA VA ESA DEVO VAYUR
AGNIR
APAH PRTHIVI VANMANASCAKSUHSROTRAM
CA. TE
PRAKASYABHIVĀDANTI VAYAM ETA BANAM
AVASTABHYA VIDHARAYAMAH.
To him he
(Pippalada) said : ‘Indeed this ether, the
god wind, fire, water and earth, speech,
mind, the eye, and the ear, these
illuminating (the body) declare “We uphold
and support this arrow1 (bana).”
COMMENTARY :
Tasmai
sa havaca the meaning is clear.
With a
view to describe the chief breath (prana)
as the supporter, the illuminator and the
best, he (Pippalada) narrates a story.
Ha vai
: indicates too-well knownness
esah :
The well-known ether (akasa)
Devah
: One who goes; from ‘div’ to go. Such Vayu,
Agai, Apah, Prthivi ;
Vāk
: by the word ‘speech’ are indicated by
secondary significance all the motor organs.
Caksuh
srotram ca : By the words ‘eye’ and
‘ear’ the senseorgans are indicated.
____________
1 Hume translates ‘trunk’
Te :
These Akasa and others : all having
assembled and standing around said pointing
to the body thus “We support and uphold the
body which wanders like an arrow.” The
meaning is ‘We support it since we are able
to perform various actions such as creating
space (avakasa).,1
II.3.4. TAN
VARISRHAH PRANA UVACA MA MOHAM
APADYATHAHAM EVAITAT PANCADHATMANAM
PRAVIBHAJYAITAD BANAM AVASTABHYA VIDHA-
RAYAMITI,
TE’ SRADDHADHANAH.
SO’BHIMANAD URDHVAM UTKRAMATA IVA TASMIN
NUTEKRAMATYATHETARE SARVA CVOTKRAMANTE
TASMIMSCA
PRTIASTHAMANE SARVA EVA
PRATISTHANTE. TAX YATHA MAKSIKA
MADHUKRARAJANAM UTKRAMANTAM SARVA
EVOTKRAMANTE TASMIMSCA PRATISTHAMANE
SARVA EVA
PRQATISTHANTA EVAM
VANMANASCAKSUH SROTRAM CA TE PRITAH
PRAANAM
STUNVANTI :
To them,
Prana, the chiefest breath, said “Do not get
deluded. I alone differentiating myself
five-fold uphold and support this arrow.’
They were distrustful. He, being proud, went
up as it were. When he begins going out,
then all the rest begin to go out. When he
settles down then all of them settle down,
even as all the honey-bees go out when their
leader (king bee) goes out and settles down
when he settles down. So also speech, mind,
eye and ear. They (being) pleased praised
breath.1
_________________
1 The An, text reads akasa.
COMMENTARY :
Tan
varisthah : The mening is the chiefest
breath said to this effect.
Ma
moham apadyatha : Do not get deluded. O
ether and others do not get this perverse
view. I alone differentiating myself into
the five forms of prana, apana, vyana,
samana and udana support (this
arrow). What is meant by the chiefest
breath in saying thus is” O ether etc., you
are capable of , yielding such particular
effects as space and others2 ;
but I am capable of doing your activities
because of being the cause of (all) your
actions. But in respect of the action of
keeping alive (any creature) which I perform
none among you is capable.
Te
asraddadhanah : They had o belief in his
words. Then the Breath perceiving their
pride, overtaken by pride, with a view to
exhibit his power over the hundred and eight
vital spots lifted himself out of his place
a little. The word ‘iva’ means ‘a
little’. In case of his actual going out
there would result an irreparable loss of
the body. Thus thinking he lifted himself
out a little alone. This is the idea.
Tasmin
utkramati : Thus when the chief breath
rose up all the other breathe rose up.
____________________
1 cf.BG.XV.8, BANA translated as
‘arrow’ means śarīram.
2 Ānanda
ed. And Nagari ms : add na tu
sarvakaryaksamah.
Tasmimstu : When he settled down lest
the body should fall all the other breaths
settled down. Here (he) gives an
illustration:
Yatha
maksika madhukara : even as the
honey-bees rise up to follow the king-bee in
its up and when he settles down they settle
down, even so the breaths, speech etc., do
the same as the chief breath does. This is
the meaning.
Te
pritah : Speech and others placed with
this manifestation of the greatness of the
chief breath, praised Him. This is the
meaning.
Stunvanti : The change of conjugation
instead of stuvanti is a Vedic
exception.
II.5. ESO
‘GNISTAPAYTYESA SURYA ESA PARJANYO
MAGHAVAN
ESA VAYUH : ESA PRAPTHIVI RAYI
DEVAH
SADASACCAMRTAM CA YAT.
This is
as fire heats. This is Surya, Parjanya,
Indira, this Vayu : this earth, god rayi,
and sat and asat and what is immortal.
COMMENTARY :
He
(Pippalada) cites the hymn of praise.
Esah
: mukhyapaeranah : this chief breath
burns with the form of fire.
Suryah
: this chief breath is himself the Sun,
since the existence of all depends upon him.
The co-ordination (samanadhikranya)
is in accordance with the maxim that “whose
existence is dependent on which, that is
called as that itself”, (liberally rendered
it means that if any thing is dependent upon
another thing then the former can be called
by the name of the latter. Here the
existence of Surya is called the chief
breath itself).
rayir
devah : That is the god who has become
water : in other words the Moon.
sad
asat ; The words sat and asat
refer to the present and the non-present, or
to the perceived and the non-perceived
(immediate and mediate objects) or to the
gross and the subtle or the sentient and
non-sentient.
Amrta
: refers to liberation, since it also
depends upon that (breaths)
II.6. ARA IVA
RATHANABHAU PRANE SARVAM
PRATISTHITAM ; RCO YAJUMSI SAMANI YAJNAH
KSATRAM
BRAHMA CA.
All is established in
the breath even as the spokes are joined in
the nave of the chariot. The rks, yajus and
samans: sacrifices, the ksatriya nd the
Brahman (castes).
COMMENTARY :
Arah
: the word ‘arah’ means the sticks
that lie between the nave and the felly of
the wheel (of the chariot). The nave (nabhi)
means the central part of the wheel. Just as
the spokes are fixed in the nave even so
are all established in this breath.
Sarvam
: All. The meaning of all is clearly
elucidated by rco yajumSi etc.
Brahma
kSatram ca : Here the words ‘brahman
and kSatra’ indicate through secondary
significance all the living creatures
immovables and movables. Thus hving
described the qualities of the chief breath
pointing out at Him with the finger to each
other, now they (the other organs mentioned)
praise Him addressing Him directly :
11.7
PRAJAPATISCARASI GARBHE TVAM EV
PARTIJAYASE, TYBHYAM PRANA PRAJASTVIMA
BALIM HRANTI YAH PRANAIH PRATITISTHASI
Thou
alone the Prajapati movest in the womb (of
the creatures) and thou art born. These
creatures take offering (bali) to thee who
art established by breaths.
COMMENTARY :
Prajapatis carasi……… You being the
protector of (all) creatures move in the
womb with the form of wind called breath
etc. (and) also being indeed of the form of
the father on account of being the cause of
conception and its development are born as
son and others contrary to your being its
cause.
Prana
: O breath, these creatures of the form
of movables and immovables
Tubhyam : are subservient to you,
since,
Balim
: the food etc., (offerings)
haranti : upaharanti : (they)
carry or take for you who are established in
all creatures through the functions of
breathing and others.
II.8. DEVANAM
ASI VAHNITAMAH PITRRANAM PRATHAMA
SVADHA
RSINAM CARITAM SATYAM ATHARVAN
GIRASAM
ASI.
Thou are
the carrier (of oblations) to the gods:
(thou art) the first oblation to the
fathers: (thou art) the true conduct of the
seers, Atharvans and Angirasas.
COMMENTARY :
Devanam asi vahnitamah : the best
carrier of oblations for the gods.
Pitram
prathama svadha : you alone are the
chief one who causes pleasure to the fathers
Rsinam……..: You are the most superior
activity of the form of regular and
occasional (nitya and naitmittika)
duties of the seers, Atharvans and
Angirasas; this is the meaning.
II.9. INDRAS
TVAM PRANA TEJASA RUDRO’SI
PARIRAKSITA TVAM ANTARIKSE CARASI SURYAS
TVAM
JYOTISAM PATIH.
Thou are
Indra, O Breath Thou are the Rudra by his
power (tejas), (and) the protector. Thou
movest in the atmosphere, thou art the Surya
lord of luminaries.
COMMENTARY :
Indra
tvam : O Breath you are Indra.
‘The supreme Lord’ is the meaning, sicne the
root is ‘idi’ to lord over
absolutely.’
tejasa
: with power of the form of ability to
slay all
tvam
Rudrah : you are He who causes (all) to
weep
Pariraksita : Means you are also the
protector during the creative period (sthiti-kala).
Tvam
antarikse : you becoming the Sun, the
highest among the luminaties, move in the
sky.
II.10 YADA TVAM
ABHIVARSASYATHEMAH PRANA TE
PRAJAH
ĀNANDARUPAS TISRHANTI KAMĀYĀNNAM
BHAVISYATITI.
When thou
rainest then O Breath, these thine creatures
remain joyful (with the hope) that there
will be food to their heart’s content
COMMENTARY :
Yada
tvam : O Breath, when you having the
form of clouds shower rain then these your
creatures become blissful. For what reason ?
Kamāyā
: for there will be food enough for
(perfrming) desired things; since it is
stated in the Chandogya Up (VII. 10.
1). “Whenever there is good rain then the
creatures become blissful hoping that there
will be plenty of food.”
II.11. VRATYAS
TVAM PRANANIKARSI ATTA VISVASYA
SATPATIH
VAYAM ADYASYA DATTARAH PITA TVAM
MATARISVA
NAH
O Breath!
Thou art vratya, thou also the chief
seer, he eater of the world (visva) the
protector of the good.
We are
the givers of the enjoyable.
Thou art
our father, matarisvan.
COMMENTARY :
Vratyah : O Breath you are vratya,1
brahman without sactifying ceremonies.
You yourself are ht chief seer of the
mantras. You yourself are also the
destroyer of the world. You yourself are
also the protector of the good-men.
Vayam
: we are the givers to you of the
eatable, that is, enjoyable. In other words,
(we are) servants. O Matarisvan, you are the
father, that is, our nourisher. The absence
of the two ‘n’s in Matarisvanah can
e considered to be Vedic exception.
II.12. YA TE TANUR
VACI PRATSTHITA YA SROTRE YA CA
CAKSUSI
YA CA MANSI SANNTATA SIVAM TAM KURU
MOTKRAMIH
What form of thine is established in speech.
What in the ear and what in the eye and what
form in the mind (is) stretched that form
make thou beneficent. Do not go out (of the
body)
COMMENTARY :
Ya te
tanur vaci…Which power is always
established in the organs of speech etc.,
that is the power helping in controlling
these organs, please make that power
beneficent. Do not make (that power) useless
(asivam) by your going out : The meaning is
: Do not go out (of this body).
_______________
1 Vratya : “Vratyah sam
skarahinas syat” Amara.
II.13. PRANASYEDAM
VASE SARVAM TRIDIVE YAT
PRATISTHITAM MATEVA PUTRAN RAKSASVA ŚRĪSCA
PRAJNAM
CA VIDHEHI NA ITI
All this
(is) dependent on the will of Breath
; (also) what is established in Heaven.
Protect (us) just as the mother (protects)
her sons. Bestow on us riches and
intelligence.
COMMENTARY:
Pranasyedam : All the world dwells in
His will. Vasa means will. That means the
world is dependent upon His will.
Yacca
tridive : And whatever is established
in Svarga and others is also
dependent on Breath. Therefore protect us
even as the mother (protects) her sons. Give
us wealth (Śrī) of the form of
ability in performing our prescribed
activities and intelligence conducive to it.
End of the Second Prasna.
THIRD PRASNA
III.1 ATHA
HAINAM KAUSALYASCASVALAYANAH
PAPRACCHA. BHAGAVAN KUTA ESA PRANO JAYATE
KATHAM
AYATYASMINCHARIRA ATMANAM VA
PRAVIBHAJYA KATHAM PRATISTHATE
KENOTKRAMATE KATHAM BAHYAM ABHIDHATTE
KATHAM
ADHYATMAM ITI.
Then
kausalya Asvalayana asked his (Pippalada)
Sire, whence is the breath born? How does he
come into this body? And how is he
established (in this body) dividing himself?
By which does he go out? How does he exist
without and within?
COMMENTARY :
Atha
hdainam……: The meaning is clear.
Pratisthate : pratitisthati : is
established.
Sahyam
abhidhatte : exists nearby in the form
of the things lying outside. This is the
meaning; sine bahyam (that which
lies outside) is an adverb modifying the
very ‘exists nearby’
III.2. TASMAI SA
HOVACATIPRASNAN PRCCHASI
BRAHMISTHO’ SITI TASMAT TE’HAM BRAVIMI.
He
(Pippalada) said to him “you ask question
too big; Your are devoted to Brahman.
Therefore I shall teach you.”
COMMENTARY :
Tasmai… The meaning is clear.
atipraasnan ; means things that lie
beyond (all) question, that is not fit to be
questioned , occult. You ask. Therefore, you
re most devoted to Brahman, almost a knower
of Brahman are you, that is you are not an
ordinary man. Therefore I shall teach you
(that) on account of your fitness.
III..3. ATMANA
EVAISA PRANO JAYATE. YATHAISA PURUSE
CHAYAITASMINNETADATATAM MANO ‘KRTENAYA-
TYASMINCHARIRE.
This
Breath is born form the Self alone. Just as
the shadow (chaya) (follows) when the
man goes, (and) (just as) in him this mind
is always present (even so the breath) comes
into this body.1 without effort.
COMMENTARY :
He
(Pippalada) gives the reply to the first
question.2 This breath is born
form the supreme Self alone. This is the
meaning, since there is the passage “Prana
is born form this, also the mind and all
organs” (Mund. Up. II.i 3). Then he
gives the answer to the second question :
How does the breath enter the body?
Yathaisa Puruse :- Just as the shadow
goes along with the man when he goes,
-certainly there is no other cause for the
movement of the shadow-and similarly this
mind without any effort attaches itself in
the soul inseparably (atatam), even
so breath also without effort comes into
the body. That is, the entry of the mind and
breath into the body is through (with) the
soul. The idea is that since breath cannot
exist separated form the man, the
relationship of breath is only with the soul
(jiva.) Therefore no other cause is
required (than the entry of the soul into
the body) in respect of the entry of the
breath, even as in the case of the mind.
This is the intention.
_________________
1 The commentary of Sankra reads
the first two sentences as the answer to the
first question. It considers that the
process of entry of the breath into the body
is due to ‘the act of the mind’ resulting in
sin and virtue.
2
Anndasrama ed. Reads prasnasya for
prathamasya.
III.4. YATHAQ
SAMRADEVADHIKRTAN VINIYUNKTE ETAN
GRAMAN
ETAN GEAMAN ADHITISTHASVE-
TYEVAMEVAISA PRANA ITARAN PRANAN
PRATHAKPRTHAGEVA SANNIDHATTE.
Just s
the sovereign commands his officers saying
“do you govern such and such villages”, even
so this breath controls other breaths
individually.
III.5.
PAYUPASTHE ‘PANAM CAKSUSSROTRE
MUKHANASIKABHYAM PRANAH SVAYAM
PRATISTHATE MADHYE TU SAMAHAN. ESA HY
ETADDHUTAM ANNAM AMAM NAYATI TASMAD ETAH
SAPTARCISO BHAVANTI.
(He
controls) apana in the organs of excretion
and generation; himself (coming out) as
prana from the mouth and nose is established
in the eye and the ear : in the middle he is
samana ; : since this makes even the
food that was offered (hutam):
therefore these seven flames arise.
COMMENTARY :
Now He
(Pippalada) replies to the third question
“How does the breath dividing itself get
established?”
Yatha
samrat : Just as the sovereign assigning
individually his servants (officers) in
charge of certain duties with the command
that such and such officers shall govern
such and such villages is established in
those villages, through them, even so this
chief breath is present of controls through
his own parts apana, vyana and
others, other breaths corresponding to
villages.
Payupasthe : Payupastha means payu
and upastha (dvandva-samasa)
apanam
: There he (breath) gets established as
apana that is performing the function of
excreting urine, faeces etc.
pranah
: The wind coming out from the mouth and
nose and thus being of the form of prana
is established in the eye and the ear (caksus
srotra), that is, he controls them.
Msadhye : But in the middle he stands as
samana.
Esah
: This, this samana indeed
Hutam
: food etc., that is eaten
Samam
nayati : makes equal or appropriates to
the seven elements (dhatus)
(constituting the body) that is, divides
it.
Tasmat
: From this Samana breath the
seven flames of stomach fire, named Kali,
Karali (Mund .Up.) arise.
III.6. HRDI HY
ESA ATMA. ATRAITAD EKASATAM NADINAM
TASAM
SATAM SATAM EKAIKASYAM DVASAPTATIT
DVASAPTATIH PRATISAKHANADISAHASRANI
BHAVANTY
ASU VYANAS CARATI.
In the
heart indeed is the self. Here are hundred
and one nadis. Each of these has seventy-two
sub-nadis and in each of these subnadis
(hitas) there are 1000001 branch
nadis, In these (breath) moves (as) vyana.
__________________
1 Ch.Up. VIII. The text as
it is would seem to mean “Each of these
nadis has hundred (subdivisions) and
again each of them has 72,000 branch
nadis. It is so construed by Sankara.
But R.R. thinks that satam satam
between
COMMENTARY :
Hrdi
esah : This soul (jiva), in the
heart in which the breath resides as
samana also resides. Here (in the heart)
there are hundred and one nadis. Each
among these nadis has seventy-two
divisions. Each of these 72 divisions has
100,000 branching nadis. In these
(branching) nadis (breath) moves (as)
Vyana. This is the meaning.
III.7
ATHAIKAYORDHVA UDANAH PUNYENA PUNYAM
LOKAM
NAYATI PAPENA PAPAM UBHABHYAM EVA
MANUSYALOKAM.
Then by a
certain one (nadi) the breath as
udana upward-moving leads to the good world
because of merit, and to the evil world
because of demerit, and to the human world
because of both.
COMMENTARY :
Hrdi
esah : This soul (jiva), in the
heart in which the breath resides as
samana also resides. Here (in the heart)
there are hundred and one nadis. Each
among these nadis has seventy-two
divisions. Each of these 72 divisions has
100,000 branching nadis. In these
(branching) nadis (breath) moves (as)
Vyana. This is the meaning.
III.7.
ATHAIKAYORDHVA UDANAH PUNYENA PUNYAM
LOKAM
NAYATI PAPENA PAPAM UBHABHYAM EVA
MANUSYALOKAM.
Then by a
certain one (nadi) the breath as
udana upward-moving leads to the good world
because of merit, and to the evil world
because of demerit, and to the human world
because of both.
COMMENTARY :
Atha
: indicates the beginning of a new sentence
(tipic).
Ekaya
: By a certain nadi
urdhavah
: upward moving breath
