INTRODUCTION
According
to orthodox arrangement Kenopanisad is
placed after īśāvāsyopanisad, though modern
scholars hold that Kena chronologically
belongs to the earliest period of the
Upanisads, and īśa to the second period1.
Venkatanātha Rangarāmānuja to comment on the
other important upanisads. Amongst other
Upanisads, Sudarśana Sūri otherwise known as
Śrutaprakācārya had commented on the
Subālopanisad, because of its extreme
importance to the understanding of the
integral or organic philosophy of the
Upanisads.
Śrī
Rangarāmānuja, like so many others of his
kind, led a quiet life and during a period
that was not noted for any thing
extraordinary in the life of the community
to which he belonged. Neither the date of
his birth nor of his demise has been
recorded anywhere, which appears very
strange when we remember that he was well
known as a scholar of repute especially in
all the branches of learning necessary for
his ministry. The date however can be fixed
roughly as he was the disciple of
Anantācārya, the fifteenth occupant of the
Gurupītha reckoned form Śrī Rāmānuja in the
Vādagalai line. He mentions Doddayācārya or
Mahārya or Mahācārya (c.1540-1565) the
famous author of pārśarya Vijaya, (a
refutation of Appayya Dīksita’s
Nyāya Raksāmani) and of the
Candamāruta commentary on the most
brilliant controversial work Śatadūśani of
Venkatanātha. He also controverts the
writing of Appayya Dīksita himself. It is
claimed that Appayya Dīksita and he were
contemporaties, and it is probable that
Rangarāmānuja was an younger contemporary of
both there writers. Appayya Dīksita’s date
is variously fixed between 1552-1626 A.D.
(A.V. Gopalacharya) or 1520-1592 A.D
(Mahālinga śāstri).1
That
Rangarāmānuja lived about this time appears
plausible form two facts. Rangarāmānuja was
a native of Velāmur, a village in the North
Arcot District, South India. He belonged to
the Sāmaveda. After his studies under
Anantācārya (15th occupant of
the Gurupītha after Śrī Rāmānuja) he was
directly initiated into Sanyāsa, without
going through the second āśrama of Grhastha.
It is said that he was given the sanyāsa by
he 15th occupant of the Parakāla
Mutt pontificate, Mysore :-
Yastevāvaibhavallabdhā mayā paramahamsatā
Tam aham śirasā vande
parakālamun īśvaram.
(Chand. Up Bhāsya introductory verse 4)
According
tot her history of the Parakāla Mutt we get
at only one definite date, namely, that the
21st occupant of the Parakāla
seat was born in the year 1577 śaka
corresponding to 165 AD. He came to the seat
in his 22nd year, that is in 1677
A.D. Allowing roughly 20 years to each
occupant we find that its 15th
occupant must have lived about 1577 A.D.
This is a date which corresponds with that
of Appayya Dīksita. Rangarāmānuja might have
been aged about 25 years about this time. We
can therefore conjecture that Rangarāmānuja
was born somewhere about the middle of the
16th century.
There is
a story current amongst the ācāyas of a
meeting between Rangarāmānuja and
Doddayācārya. Doddayācārya after a
victorious debate paid the former a visi at
Conjeevaram. Finding Rangarāmānuja was
intensely pre-occupied with his books he
stood there watching him for a while. Then
he draw Rangrāmānuja’s attention to his
presence with the words “O you have been
busy drinking honey!” Rangarāmānuja quietly
replied “If you would drive away all the
bees, I can indeed leisurely drink honey.”1
We do not
possess any details of his life except that
he was a very illustrious teacher of the
Śrī Bhāsya as his title
Śrī-Bhāsyāmrta-varsinam testifies. He seems
to have written 60 works as he was also
knowna s the Sasti-prabandha-nirmāta.
All his works have not survived up to the
present day and it has been almost
impossible to find out the names of the lost
works. The following are the works available
to us: Upanisadbhāsyas on (1)Kena (2) Katha
( Praśna (4) Munduka (5) Māndūkya (6)
Taittirīya (7) Brhadāranyaka (8) Chāndogya
(9) Śvetāśvatara (10) Atharvaśikhā (11)
Māntrika (12) Agnihardaya and (13) Kauśitaki
Upanisads. He had written (14)
Śarirakaśāstrārtha Dīpika (on the Vedānta
Sūtras). (15) Mūla-bhāvaprakāśikā on the
Śrī Bhāsya (16) Bhāva-prakāśika (on
visaya-vākya-dīkā, commentary on the
Upanisadic passages
__________
1 1st
Meaning is God is honey in the Upanisads.
Doddayācārya said Upanisads were being
studied by Rangarāmānuja. Rqangarāmānuja
said that since Doddayācārya has been
driving away all the opponents to the
Upanisads it was possible for him to be
enjoying them.
Quoted in each
Adhikarana of the Śrī-Bhāsya. (18) There is
an original work called Śrī-Rāmānuja
siddhānatasangraha which is yet in Mss. (a
copy of this is in the S.V.O.I.Library
collection). He had written Sankrit
commentaries on the Tamil Prabandha. But
only two namely one on the Tiruvāymoli of
Śathakopa and the other on Āndāl’s
Tiruppāvai are available. It is said
that he wrote on the Periyalvar’s have not
been able to trace them anywhere. The other
works are so far as we know and have every
reason to fear, irretrievably lost.
The
writings and style of RangaRāmānuja follow
the model set by Venkatanātha, close,
relevant and never losse.
II
KENOPANISAD
Kenopanisad or the Talavakaropanisad belongs
to the Samaveda. Samaveda has two Brahmanas,
the Tandina nd the Talavakara or Jaiminiya.
Tandin is itself divided into seven (i)
Pancavimsa (2-book) Brahmana (ii) the
Sadsvimsa (the 26th book) (iii)
Chandogya Brahmana, of which the first two
chapters deal with marriage and grhya rites
whilst the eight remaining chpters comprise
the Chandogyopanisad. (iv)
Sams-vidhana-brahmana (v) Devatadhyaya (vi)
Vamsa (geneology of teachers) and (vii)
Samhitopanisad.
The
Talavakara Brahmana consists of five books.
Of this the Jaiminiyopanisad-brahmana forms
the fourth book. The Kenopanisad is a part
of this Jaiminiyopanisad-brahmana. The fifth
is called the Arseya-brahmana. According to
Dr. Hans Oertel the Jaiminiya Brahmana
contains four adhyayas, each consisting of
anuvakas which again contain khandas. The
Kenopanisad is the 10th anuvaka
of the fourth adhyaya.
Even as
the Isopanisad deals with Brahman as the
all-pervading Self, the Kenopanisad deals
with the Transcendent Nature of Brahman,
transcendent to all types of cognition.
In the
fist khanda, Its transcendence to all
sensory cognitions (including the sensorium,
the mind) and inexpressibility and
incommunicability are intimated.
In the
first khanda, Its transcendence to all
sensory cognitions (including the sensorium,
the mind) and inexpressibility and
incommunicability are intimated.
In the
second khanda, it is pointed out that this
transcendence over all cognition is not
absolute, a fact already suggested by the
phrase ‘anyadeva….’ In the first
khanda. This is as it were explained to mean
that the knowledge of the Transcendent
Brahman is of the form “ I know it as that
which is not unknown”, that is to say, that
there can be no complete knowledge
of it, though not no knowledge at all.
In the
third khanda, it is shown that even the
chief Gods Agni and Vayu were unable to know
that Brahman, when It manifested Itself to
them. They returned baffled. Indra also
went, and as it disappeared he pursued his
course till he met the radiant form of Uma
at the same place where Brahman was.
In the
fourth khanda. Uma-Haimavati instructs
Indra, the foremost of the gods, in the
Brahman-knowledge. Then is intimated the
truth that the experience of Brahman is like
a lightning-flash. Finally is counseled the
Upasana of Brahman as Delight, whose
subsidiaries are austerity, self-control,
action and others.
It is
declared that one attains the svarga,
the highest place by this practice.
Thus the
Upanisad in the first three chapters covers
the Tattva, the nature of Truth,
Brahman and knowledge regarding Him and at
the end of the last chapter it instructs the
Hita or the means of attainment and
the Purusartha or the goal of man.
Now
speaking about the entire philosophy of this
Upanisad we can say that Brahman is revealed
here as the instigator of all activities,a
nd that He indeed is the vitality and the
power behind all activities in the Universe.
It is precisely because He is the inner
impellor and sustainer of all activities of
all things, adhyatmically adhibhautically
and adhidaivically, that we are not able to
know or grasp the entire nature of the
Divine. God is greater than the instruments
through which He acts. No source of
knowledge can comprehend Him, for He is the
knower who cannot be known. He is the
Incomprehensible but not absolutely for as
inner self we know Him as the Delight. We
can best know Him as the Vana, the
desirable to us, the Delight. We can glean
some knowledge of Him through instruction
and meditation on Him.
The
philosophy enunciated by the Kenopanisad is
almost identical with the philosophy
enunciated by the Isopanisad, but his
Upanisad approaches the whole question from
a most challenging angle. It shows that the
Supreme Being will ever remain bey9nd the
reach of all functions of our exteriorized
consciousness, such as speech or the Vedic
Word which is creative power not the mere
speech, mind (our sensorium which is
reckoned as the eleventh organ, the sixth
after the organs of cognition and the sixth
after the organs of action), eye and the
ear, for it is the inward impeller of all
there functions which our exteriorized
consciousness represents. Indeed it is
because they cannot reflect backwards or
turn upon themselves and cannot subsist
without the Supreme sustaining their
activities that the Supreme Brahman is
described as the: śrotrasya śrotram
manaso mano yad vāco ha vācam sa u prānah
caksusaā caksuh…. If the Isopanisad
described the inwardness and transcendence
of the Divine Lord, the Kenopanisad reveals
that, so far as the individual is concerned,
in him too the Supreme Lord is the Source of
all functions and activities. Knowing this
the individual should not concentrate his
vision on the importance of these functions
as such but seek to trace their fundamental
powers and abilities to the Divine. If in
the Isa it has been taught that the Supreme
Being is the Self of the soul, thesatyasya
satyam, here, He indeed has been taught
as the foundational supraconscient power
behind all the conscient and viala nd
material activities. It is this that is
asked to be known, since the second part of
the khanda definitely rejects all limited
idea of the Supreme as this or that.
The
second khanda reveals that because the
Supreme is beyond all these congnitive and
other instruments, all of which recede
unable to comporehend it. It is not
absolutely unknown. If it is known that it
is not entirely unknowable, then one can be
said to have known it. A general knowledge
of the Divine as the Source of all
activities, all vitalities, all strengths,
and knowings can indeed be had; for it is
clearly stated that the one sure sign of the
possession of the knowledge of Brahman even
in this general manner, grants to the knower
an attractiveness in his own nature (4th
Khanda 6: enam sarvani bhutani
samvanchanti). But even this intuition
of the Divine is not to be had except as a
flash of lightning, for its initial
manifestation is such. But by practice of
the inner tapas, control and worship
of the Supreme as the antaryamin of the
entire functions, this knowledge of the
Divine Nature may become a continuous stream
of experience. To such practicers the Divine
grants power to practice Knowledge and
immortality (Kena Up. II.4).
The
Divine is the Delight, Tad Vanam or
Vanam; It is Ānanda as the Taittirīya
Upanisad says, is the Priti as the
Brhadaranyaka Upanisad describes it. The
Upanisads never tire of pointing out that
the Supreme Brahman is desirable, is desired
and ought to be desired. The illustration in
the third and fourth khandas describing the
process by which the Gods knew Brahman,
shown neatly the importance of transcendence
in the Nature of Brahman Who is the Self of
the Gods also. This finely squares with the
view of Śrī Rāmānuja who pointed out that
when there is mention of worship of or
address to Gods we should refer it to their
Self, the Divine. It is this truth that was
intimated by Śrī Vedānta Desika in the
Isavasyopanisad-bhasya under the 18th
Mantra. We have however to remember here in
the context of this Upanisad that the gods
Agni, Vayu and Indra were not aware of this
wonderful Being (Yaksa) and they suffered
from ignorance because of their ahankara
(egoism). They are thus powers of the
terrestrial, atmospherical and celestial
spaces alone and they too have to abjure the
sense of egoism (ahamkaritva). That
this Story is a valuable instruction and has
integral place in relation to the first two
khandas has been shewn by Śrī Aurobindo in
his stimulating commentary on this Upanisad’
in the now long defunct “Arya” The
terms have to be interpreted so as to refer
to Him alone either directly or else through
them.
III
EDITIONS CONSULTED FOR COLLATION AND
TRANSLAITON
Dr. Hans
Oertel’s Jaiminiya Upanisad-Brahmana
(J.Am.O.S.Ed.) has been consulted for the
Upanisad text.
1.
Kenopanisad-bhasya or Prakasika:
Telugu script: Gomatam Śrīnivasacarya Ed.
Along with other Upanisads and Śankara’s
Bhasya etc., 1868 Aug, 20th.
2.
ibid: Grantha script: 1870
April.
3.
Kenopanisad with
RangaRāmānuja’s commentary and that of other
Prakasika-bhasya included in Ānandasrama and
Pathak editions, edit by Nityasvarupa
Brahmacari, Brindavan, in Devanagari Script.
4.
Dasopanisads: Grantha Edition,
Kumbakonam: Edited by Navavitam
Krishnamacarya.
5.
Kenopanisad-bhasya with
commentaries of Śankara and RangaRāmānuja,
Ed. Śrīdharasastri Pathak, Oriental Rook
Agency, 1919.
6.
Kenopanisad: Ānandasrama
edition containing the bhasyas of Śankara
and RangaRāmānuja.
KENOPANISHAD
FIRST KHANDA
“I bow
down to RangaRāmānuja Muni, by whom have
been written the excellent commentaries on
the Upanisads according to the school of Śrī
Rāmānuja.”
I.I. KENESITAM PATATI PRESITAM MANAH
KENA PRANAH PRATHAMAH PRAITI YUKTAH
KENESITAM VACAM IMAM VĀDANTI
CAKSUH SROTRAM KA U DEVO YUNAKTI.
By whom does mind being prompted grasp the
desired (object)?1
By whom impelled does the chief breath move
about?
By whom instigated is the speech spoken?
And who indeed is the Lord who impels the
eye (and) the ear?
COMMENT:
“Let
my anjali go to the Beauty (Lord) of
Anjanadri2, of the hue of atasi3
flower-bunch, with His chest adorned with
Laksmi
“Prostrating to Vyasa, Rāmānuja and other
teachers, I shall write this commentary on
the Talavakaropanisad.”
_________________________
1 In this verse we have no clear
mention of the individual soul (jiva), since
only the kāranas are enumerated.
Still the use of the word ‘vadanti’
in the active plural intimates the fact that
the questioner is aware of the finite souls
which are unable to control of direct the
movements of their karanas as such.
Hence the mention of the ‘Kau Deva’
or godhead whose knowledge is being sought
by the disciple. The word devah (plu.)
is used sometimes to mean the
sense-organs as in the pancagni-vidya
(Ch.Up.V.5.2)
Madhva puts the
question in the mouth of Rudra and the
teacher addressed is taken to be Brahma. The
mention of some sensory and motor organs, is
to be taken to include all the others not
mentioned. Further the names, mind, breath,
eye, ear and speech are said to denote the
Devatas of those sensory and motor
organs. The Ultimate and Direct Lord of all
is the Person or Godhead about whom this
question is asked. This has obviously a
reference to the Kena III and IV – the
parable of Agni, Vayu and Indra.
2 One of
the seven Hills at Tirupati
3 Atasi
is common flax which puts forth –blue
flowers. Linseed oil is prepared from
atasi seeds.
In order
to teach the nature of the Supreme Self by
means of question and answer1,
the topic is initiated here thus:
Kenesitam… The intention is “By Whom
being impelled does the mind go to its
objects?”
Prathamah pranah : the breath, the most
important among the breaths,
Kena
yuktah : By whom impelled,
Praiti
: Moves about constantly,
And
Kena
va (avalambya) : (resorting to) this
speech-organ
Vadanti (lokah): (the people) speak
Caksuh
etc. And who verily is the prompter of the
eye and the ear?
Since
these (sense-organs and the chief breath),
being inanimate, cannot act without being
impelled by the conscient (self), the
disciple addresses this question to his
Guru. This is the meaning.
The
Teacher replies:
1.2
SROTRASYA SROTRAM MANASO MANO YAT
VACO HA VACAM SA U
PRANASYA PRANAH
CAKSUSAS CAKSUR
ATIMUCYA DHIRAH
PRETYASMAL LOKAD
AMRTA BHAVANTI.
That
which is the Ear of the are, Mind of the
mind,
Indeed
the Speech of the speech, that is the Breath
of the breath,
the Eye
of the eye; on knowing (that) the seers
become
immortal departing from this world.
_____________________
1 This avatarika or introduction
is for all the verses spoken by the Guru
form Kena.1.
2 to
‘Mimamsyam eva te II.I.
Yat :
it is that alone which is the revealer
of the eye etc., and which the eye etc.,
cannot reveal and that whose existence (prananam)
is not dependent upon breath.
Iti
evem atimucya : Knowing this (truth)
asmat
lokat : (they) become freed. This is the
sense. This same is further expatiated :
1.3. NA TATRA CAKSUR
GACCHATI NA VAG GACCHATI
NA MANAH
NA VIMO NA
VIJANIMO YATHAITAD ANUSISYAT
There the
eye does not go,
Speech
does not go, nor the mind:
Then how
is this to be taught? The reply is
“We know
it not (through the inner organ): nor know
it (through outer organs): thus should one
teach this”.
A teacher
asked as to what it is, should teach that it
(self) is knowable neither through the inner
nor through the outer organs.
If that
is Unknowable altogether, will not it become
a non-entity (tuccha)? And
further it may result that one need not go
to teacher seeking to be taught knowledge of
Brahman (that cannot be taught). The answer
is as follows:
1.4. ANYAD EVA
TAD VIDITAD ATHO AVIDITAD ADHI
ITI
SUSRUMA PURVESAM YE NAS TAD
VYACACAKSIRE
It is
quite different from the known
Also
above the unknown;
Thus have
we heard from those Ancients
Who
explained that to us.
Ye.
We have heard from those ancient
teachers of ours who taught us the Brahman,
these words that ‘It is different from that
which they fully knew and different form
that which they altogether knew not, and
that Brahman is of such nature. ‘This is the
meaning.1
This is further
elaborated :
1.5.
YAD VACA’ NABHYUDITAM
YENA VAG ABHYUDYATE
TAD EVA BRAHMA TVAM
VIDDHI
NEDAM YAD IDAM
UPASATE
That
which is not told by speech
By Which
the speech is spoken
That
alone know thou as Brahman
Not that
which (people) worship as ‘this’
1.6.
YAN MANASA NA MANUTE
YENAHUR MANO MATAM
TAD EVA BRAHMA TVAM
VIDDHI
NEDAM YAD IDAM
UPASATE.
That
which (one) thinks not with mind
By Which
(they) say the mind is thought
_________________________
1 Kena 1.4. This shows that
Instruction is the means for knowing Him.
Śankara takes the view that nirguna
Brahman is instructed here.
Tat viditat anyad eva
hi. Viditam nama yat vidi-kriyaya atisayena
aptam. Tat vidikriyakarmabhutam kvacit
kincit kasyacit viditam syat iti sarvameva
vyakrtain viditam eva. Tat tasmat anyat
ityarthah.
Aviditam ajnatam
tarhi iti prapte aha. Atho aviditat
vidita-viparitat avyakrtat avidyālaksanat
vyakrtabijat. Adhirti uparyarthe laksanaya
anyad ityarthah…Yad viditam tad alpam
martyam duhkhatmakam ceti heyam. Tasmat
viditat anyat Brahma ityukte tu aheyatvam
uktam syat. Tatha aviditat adhityukte
anupadeyatvam uktam syat. Karyartham hi
karapnam anyat anyena upadiyate. Atasca na
vedituh anyasmai prayojanaya anyat upadeyam
bhavati. Ityevam viditaviditabhyam anyad it!
Heyopadeyapratisedhena svatmano’
nyabrahinavisa ya-jijñāsā sisyasya nivartita
syat. Na hi anyasya svatmanah
viditaviditabhyam anyatvam vastunah
smbhavatiti atma Brahma ityesa. Vakyarthah.
That
alone know thou as Brahman
Not that
which (people) worship as ‘this’
1.7 YAC CAKSUSA
NA PASYATI
YENA
CAKSUMSI PASYATI
TAD EVA
BRAHMA TVAM VIDDHI
NEDAM YAD
IDAM UPASATE.
That which (onesees not with the
eye
By Which the eye see
That alone know thou as Brahman
Not that which (people) worship
as ‘this’
1.8. YAT SROTRENA NA SRNOTI
YENA SROTRAM IDAM-SRUTAM
TAD EVA BRAHMA TVAM VIDDHI
NEDAM YD IDAM UPASATE.
That which one hears not through
the ear
By Which this ear is heard
That alone know thou as Brahman
Not that which (people) worship
as ‘this’
19. YAT PRANENA NA PRANITI
YENA PRANAH PRANIYATE
TAD EVA BRAHMA TVAM VIDDHI
NEDAM YAD IDAM UPASATE.
That which does not exist
through prana
By which prana is made to
exist
That alone know thou as Brahman
Not that which (people) worship
as ‘this’.
Know thou that alone
is Brahman which is impossible of revealment
by speech etc., and that which reveals
speech and the sense-organs. The meaning is
That thing which people worship as if it is
fully known as ‘this’, like the gooseberry
in the palm (of one’s hand) is not Brahman.
This is
the interpretation to be adopted in the
following mantras (also).
yaccaksusa Pasyati : sees : the meaning is
‘see’ 1 because of parity with
that which preceded and with that which
follows.
Yat
Pranena Praniyate : was made to exist is the
meaning.2
END FO THE FIRST KHANDA
SECOND KHANDA
The
teacher addresses the disciple : “If you
think I know well the form of Brahman, it is
not so”.
11.1. YADI MANYASE
SUVEDETI DABHRAM EVAPI
NUNAM
TVAM VETTHA BRAHMANO RUPAM
YAD ASYA
TVAM YAD ASYA DEVESU ATHA
NU
MIMAMSYAM EVA TE MANYE VIDITAM
If you
think ‘I know (It) well’, indeed what form
of this Brahman you know (in this world)
(and) what form (of this Brahman) you know
in gods is verily very slight. Now then it
is yet to be investigated. I think (It is)
known (to me).
Of this
Brahman what form you know in this world
that indeed is very slight.
Dabhram: alpam : very
slight.
And what
form you know in gods that form of Brahman
known to you also is very little. Not all
the form of Brahman is known to you. Only
hereafter it is to be investigated. Till now
it was not fully discussed. This is the
meaning.
Hearing
this statement and having fully
investigated, the pupil says. Manye
viditam :1 I think It is
known to me. I think it known alone.
_________________
1 Upasate being plural
the commentator interprets ‘pasyati’ as
‘pasyanti’. Vide snaskrit notes.
2
Pranitam ityarthah is the reading found in
the Tel.Ed 1869, & N ed. Grantha. The
reading obviously should be pranita
ityarthah.
(The
Teacher) How ?
(The
pupil replies)
II.2 NAHAM MANYE
SUVEDETI NO NA VEDETI VEDA CA YO NAS TAD
VEDA
TAD VEDA NO NA
VEDETI VEDA CA
I do not
think I know it well
Nor that
I do not know and I know
Whoever
amongst us knows that which-was referred to
As ‘Nor
that I do not know and I know’ knows that.
I do not
think that I know it fully nor even that I
do not know. The meaning is that it is not
completely known but that some knowledge of
it is had.
yo nas
tad veda… he who amongst us, students,
knows that thing which was referred to as
“No na vedeti veda ca” knows that
Brahman, is the meaning.
II.3. YASYAMATAM
TASYA MATAM MATAM YASYA NA
VEDA SAH AVIJNATAM
VIJANATAM VIJNATAM AVIJANATAM
Who
thinks It is not thought of, by him It is
thought of.
Who
thinks It is thought of, he does not know
(It).
It is not
known by those who (think they) know.
It is
known by those who (think they) do not know.
yasyamatam:
He who does not think of Brahman as limited
he knows Brahman. But he who thinks of
Brahman as limited he does not know: this is
the meaning.
________________________
1 It is interpreted as one
sentence or as the speech of the teacher
himself by HANS OERTEL in his edition and
translation of the Jaiminiya Upanisad
Brahmana (JAOS XVI. 1.p.216) cf. Thirteen
Principal Upanishads. HUME; Footnote 3
on p. 336. According to Śankara and
RangaRāmānuja the last two words and the
following verse are put into the mouth of
the pupil. When ‘manye viditam’ are
the words of the teacher alone, it follows
that the passage is spoken by the teacher
himself. Even though Śankara and RR. Place
these two words and the stanza following it
in the mouth of the pupil, both of them
place the subsequent stanzas in the mouth of
the Veda Purusa.
Avijnatam……….To those who have
the knowledge of Brahman
limited-as-this-much. Brahman is unknown. To
those who have not this knowledge of Brahman
limited-as-this-much, Brahman is known. This
is the meaning.
This is
stated by the great Bhasyakara (Śrī
Rāmānuja) : “Since the scripture ‘From Which
speech returns together with the mind not
attaining (It)’ teaches the Brahman as the
limitless and as possessing countless
qualities, as one that is incapable of being
apprehended as limited in any manner, it is
said that to those who know Brahman
limited-as-this-much. Brahman is unknown and
unthinkable because Brahman is limitless.
Otherwise he statement regarding its being
thought of and cognized ‘By him who thinks
It is not thought of It is thought of; It
(Śrī Bhasya.I.I.1)
Now
therefore the statement regarding Its not
being congnized has reference to Its being
beyond fullest comprehension, and not to Its
being completely beyond comprehension. This
can be seen. If this be so the consequence
will be that the texts “The knower of
Brahman attains the Transcendent” (Tait.
Up.II.1.) “Knowing Him thus one transcends
death”, will have no meaning, and these
Vedānta texts can have no purpose.
II.4. PRA
TIBODHAVIDITAM MATAM AMRTATVAM HI
VINDATE
ATMANA VINDATE VĪRYAM VIDYAYA
VINDATE
MRTAM.
(The
Immortal) definitely comprehended
makes one
attain verily immortality.
Through
the Self (one) attains strength
(and)
through knowledge (one) attains the
Immortal.
Pratibodha means definite comprehension.
The nature of the Brahman, the Immortal,
known as possessing the distinctive
qualities of truth, knowledge, infinity and
etc., brings immortality to its worshipper
according to the principle of Tat Kratu
(Ch. Up. III.14.I). The root vid here
implies the causal. (antar-bhavita-nyarthah).
__________________
1 p.55 Ānanda Press ed.
The
manner in which one is made to attain (the
Immortal) is next spoken of : Atmana………
In the
manner spoken of in the text “Let that God
cause us to come into contact with good
remembrances (Tait, Nar.), one attains
strength conductive to the accomplishment of
knowledge through the Supreme Self who is
pleased. The meaning is that one attains
immortality through knowledge that is
obtained through the strength granted by the
Supreme Self through His Grade.
The
teacher imparts the urgency of such
knowledge Of Brahman:-
II.5. IHA CED
AVEDID ATHA SATYAM ASTI
NA CED
IHAVEDIN MAHATI VINASTIH
BHUTESU
BHUTESU VICITYA DHIRAH
If (one)
in this (very birth) has known the truth
then
(one) is. If (one) in this (very birth) has
not known (It)
(then)
great is the destruction.
In each
and every being having found (It) the seers
on
departing from this world become immortal.
If in
this very birth one has known the Brahman
only then does one live. IN the absence of
knowledge of this truth (Brahman),
non-existence happens to the soul.1
Since this follows from the text
“Non-existent indeed is one if one knows not
Brahman. If one knows that there is Brahman
(then) they consider that, one as existent.
(Tait. Up. II.5.) This can be seen.
_____________________
1 The text in all editions runs :
san bhavati satyah. Jñānābhave…………..the
reading should be : san bhavati.
bhutesu bhutesu:: The Wise having
determined the Supreme Self that is in all
beings as different from all others,
attaining the Supreme Self through the path
of the Arcis etc., on departing from
the world, become Immortal. This is the
meaning.
END OF THE SECOND KHANDA
THIRD KHANDA
With
reference to what was intimated in the
passage “One attains strength through the
Self”, the teacher narrates a story.
III.1. BRAHMA HA
DEVEBHYO VIJIGYE TASYA
HA
BRAHMANO VIJAYE DEVA AMAHIYANTA.
TA
AIKSANTASMAKAM EVAYAM VIJAYAH.
ASMAKAMEVAYAM MAHIMETI.
Brahman
it is said won (a victory) for the gods. At
the victory f that Brahman the gods were
adored. They thought that the victory was
their’s alone (and) that power was their’s
alone.
The
highest Self in order to help the devas
(gods) overcame their foes, the asuras etc.
When there was the victory by the Brahman,
the gods were honoured. The gods thought
that the victory over the asuras was their
own deed and that the power etc., needed for
it was their’s.
III.2.
TADDHAISAM VIJAJNAU TEBHYO HA
PRADURBABHUVA TANNA VYAJANATA KIM IDAM
YAKSAM
ITI.
It
(Brahman) knew (of that) of them : (It)
manifested (Itself) to them. They knew It
not : “What wonderful being is it?”
The
meaning is that God became aware of this
their vanity. In order, to favour those
gods, that Brahman manifested Itself in the
form of a yaksa (Wonderful Being)1
“What the nature of this Yakas is:” this the
gods did not know.
na vyajananta:
did not know is the meaning.
III.3. TE’ GNIM.
ABRUVAN JATAVEDA ETAD VIJANTHI
KIM ETAD
YAKSAM ITI TATHETI.
They (the
gods) said to Agni “O Jatavedas!
(Thou who knowest all the beings born) find
out what this Yaksa is?” Hse said
“Yes”.
III.4. TAD
ABHYADRAVAT. TAM ABHYAVĀDAT KOSITI. AGNIR VA
AHAM ASMITYABRAVIJATAVEDA VA AHAM ASMITI.
He ran to
It. It spoke to him “Who art thou?”. He
replied “I am indeed Agni. I am
verily jatavedas (the knower of all
beings born.)”
Te
agnim., They said “O Jatavedas! Find out
as to what this Yaksa is.” Cjonsenting he
went near that Yaksa. Being questioned as to
who he was he mentioned his two widelyknown
names Agni and Jatavedas.
III.5
TASMIMSTVAYI KIM VĪRYAM ITI. APIDAM SARVAM
DAHEYAM
YAD IDAM PRTHIVYAM ITI.
III.6 TASMAI
TRNAM NIDADHAVETAD DAHETI. TAD UPA-
PREYAYA
SARVAJAVENA. TQANNASASAKA DAGDHUM.
SA TATA
EVA NIVARTE NAITAD ASAKAM VIJNATUM
YAD ETAD
YASKAM ITI.
_____________________
1. Cf. Rg Veda VII.88.6. where
this name is applied to Varuna Mayin is the
meaning cg.Rg Veda X. 88.13.
(Yaksasyadhiyaksam);
“In thee
of such (greatness) what strength is there
?” It asked. (Agni replied). “Whatever is on
this earth all that 1 can burn. “It cast
towards him a blade of grass saying ‘Bum
this.’ (He) rushed up to it with all speed.
(He) was not able to burn (it). He withdrew
from it saying “I could not find out what
this Yaksa is.”
Agni
being questioned by the Yaksa “In What lied
your skill?” replied “I have the ability to
burn all that is on the earth.”
“If so
burn this blade of grass” spoken to thus by
the Yaksa, (Agni) approaching it with all
speed withdrew unable to burn it. This is
the meaning.
Upapreyaya : went near is the meaning.
“I could
not find out who this Yaksa is”: thus (He)
spoke to the gods, is to be added.
III.7. ATHA VAYUM
ABRUVAN VAYAVETAD VIJANITHI KIM
ETAD YAKSAMITI
TATHETI.
III.8. TAD
ABHIYADRAVAT. TAM ABHYAVĀDAT KO’SITI.
VAYUR VA
AHAM ASMI TYABRAVIN MATARISVA VA
AHAM
ASMITI.
III.9.
TASMIMSTVAYI KIM VĪRYAM ITI. APIDAM SARVAM
ADADIYAM
YAD IDAM PRTHIVYAM ITI.
III.10. TASMAI
TRNAM NIDADHAVETAD ADATASVETI. TAD
PUAPREYAYA
SARVAJAVENA. TANNA SASAKADATUM. SA
TATA EVA NIVAVRTE
NAITAD ASAKAM VIJNATUM YAD
ETAD YAKSAM ITI.
Then they
told Vayu “O Vayu! Find out who this Yaksa
is!” He said “Yes.”
He ran up
to it. It spoke to him “ Who art thou ?” He
said “I am indeed Vayu. I am verily
Matarisvan.”
“In thee
of such (greatness) what strength is there?”
“Whatever is on this earth all that I can
carry off.”
It cast a
blade of grass towards him saying “Carry
this off” (He) rushed up to it with all
speed. He could not carry it off. He
withdrew from it saying “I could not find
out what this Yaksa is.”
III.11. ATHENDRAM
ABRUVAN MAGHAVANNETAD VIJANIHI KIM
KIM ETAD YAKSAMITI.
TATHETI. TAD ABHYADRAVAT.
TASMAT TIRODAHE.
Then they
said to Indra “O Maghavan! Find out what
this Yaksa is.” “Yes,” he said. He ran upto
it. It dis-appeared form him.
Tasmat
: from his vicinity. The meaning is that it
became invisible, so tht there might not be
any humiliation (to him) (gravabhanga).
III.12. SA
TASMINNAIVAKASE STRIYAM AJAGAMA
BAHUSOBHAMANAM UMAM HAIMAVATIM. TAM
HOVACA
KIM ETAD YAKSAM ITI.
He at the
same place came near is lady, very
effulgent, Uma Haimavati (daughter of
Himavat). He asked her “What is this
Yaksa?”
In that
same place Indra seeing Parvati, the
daughter of Himavat, radiant with many
ornaments, who manifested herself out of
grace to Indra, approaching her with the
idea that she knew everything questioned her
“What is this Yaksa?”.
END OF THE THIRD KHANDA
FOURTH KHANDA
IV.1. SA BRAHMETI
HOVACA BRAHMANO VA ETAD VIJAYE
MAHIYADHVAM ITI. TATO HAIVA VIDANCAKARA
BRAHMETI.
She said
“(This is) The Brahman. You are thus
honoured at the victory of Brahman. “Then he
knew that (It was) Brahman.
The very
Brahman manifested itself in the yaksa-form
to remove your delusion. On account of the
Victory which belongs to Brahman you are
being honoured. Therefore 1the
conceit that “We ourselves achieved this
Victory” must be abandoned. This is the
meaning.
Tato
ha : That It was Brahman he knew due
only, to Her instruction is the Meaning.
IV.2. TASMAD VA
ETE DEVA ATITARAM IVANYAN DEVAN
YADAGNIR
VAYUR INDRAH. TE HYENAN NEDISTHAM
PASPRSUS
TE HYENAT PRATHAMO VIDANCAKARA2
BRAHMETI.
Indeed
therefore these gods, Agni, Vayu, and
Indra, are superior to all the other
gods. Since thy had the closest contact with
It, and since they first knew that It was
Bsrahman.
Due to
this very cause these Agni, Vayu and Indra
alone are verily superior to all the others.
____________________
1 The atah in the place at which
it appears in the text of the commentary is
not appropriate. Instead it has to be
transferred to the beginning of the next
sentence.
2 The
subject is in the plural whereas the verb is
in the singular. This unique usage is
adopted perhaps to reveal that whilst all
the three gods saw the Brahman, only one of
them. Indara, knew him as the God from Uma
the other two and the rest having come to
know It as such from Indra.
Iva means eva, only.
Verily superior is the meaning hi : because
nedistham :
The Brahman that was near.
pasprsuh: has
seen.
hi: and
because
prathamo
vidancakara: first knew. The
sense is they knew.
IV.3. TASMAD VA
INDRO’ TITARAMIVANYAN DEVAN SA
HYENANNEDISTHAM PASPARSA SA HYENAT
PRATHAMO
VIDANCAKARA BRAHMETI.
Therefore
indeed is Indra superior to other gods
because he knew Brahman that was near and
because he was the first to know that to be
the Brahman.
Bsecause
among Agno, Vayu and Indra, Indra saw the
Brahman that was near, before all others,
(and) he learnt through Parvati’s lips that
it was Brahman, he is superior to all.
IV.4. TASYAISA
ADESO YADETAD VIDYUTO VYADYUTADA
ITINNYAMIMISADA ITYADHIDAIVATAM.
This is
the instruction regarding it “(Just as) the
lightning flashes forth and disappears”.
Here ends the (instruction) having reference
to elements (Adhidaivatam).1.
Tasya:
of It. The Brahman which was known and
which became immediately invisible,
yesa
adesah : this instruction regarding an
analogous object is the meaning.
__________________
1 Adhibhautikam means
that which refers to bhutas, spirits etc.
Adhyatmikam means that which is referable to
the body or organs of oneself. Adhidaivikam
means that which refers to primary elements
or their presiding devatas.
Yad
etad: just as the flash of lightning is
momentary, even so (is This), is the
meaning.
Another
analogous object is mentioned.
Innoyamimisda : here also the word a
is, (to be interpreted) as before.
The word
‘it’ hints at the additional analogous
object.
Yatha
nyamidtmisad: just as the veiling of
light (of the lightning) (happens) in a
moment, even so the Brahman gets veiled.
This is the meaning.
The
change of number in nyamimisd is
permissible in the Veda.1 Just as
lightnings get veiled is the meaning.
Ity
adhidaivatam : The meaning is that the
instruction in respect of things similar to
Brahman has been given by making reference
to lightning that belongs to Ether and
others which are non-self (anatmabhuta).
IV.5. ATHADHYATMAM
YAD ETAD GACCHATIVA CA MANO
NA CAITAD
UPASMARATYABHIKSNAM SANKALPAH.
Then an
example from the body: just as the mind
approaches this (Brahman) is it were and
still the mind (sankalpah) does not
remember it long.
athadhyatmam:
an example that is available in one’s body
is then told is the meaning.
Yad
etad: that Brahman the mind approaches
as it were. The Meaning is “just as the
movement of the mind in respect of Brahman.”
(To explain) As the experience by the mind
of the Brahman is unenduring, even so is
the apprehension of the Yaksa, the Brahman.
This is the meaning.
(The
teacher) shows that the experience of
Brahman by the mind is momentary alone and
not enduring.
____________________
1 This sentence is the text has
been changed as it really precedes the
succeeding clause.
(The
teacher) shows that the experience of
Brahman by the mind is momentary alone and
not enduring.
Nacaitad………….sankalpah: No indeed the
meaning.
just as
the experience by the mind of the Brahman is
not enduring, even so the manifestation by
the Yaksa of Itself is not lasting. Here
through the mention of the example, it has
been shown that continuous meditation (on
Brahman) is impossible.
IV.6. TADDHA
TADVANAM NAMA TADVANAM
ITYUPASITAVYAM SA YA ETD EVAM VEDABHI
HAINAM
SARVANI BHURTANI SAMVANCHANTI.
Thtat
(Brahman) is Vana1 by name. One
should meditate upon It as vana. He who
knows this thus, him all beings fully seek.
Tad
tad vanam: That Brahman possess such
greatness is of the name of Vana
because of Its being Vananiya
desireable, covetable. Therefore that
Brahman should be meditated upon as Vana.
This is the meaning.
The
teacher then teaches the fruit of the
meditation (of It) as Vana. The
meaning is that he (meditator) is desired by
all.
1V.7. UPANISADAM
BHO BRUHITI. UKTA TA UPANISAD
BRAHMIM
VAVA TA UPANISADAM ABRUMETI.
_____________________
1 Śankara : Tadvanam : tasya
vanam tad-vanam. Atas tadvanam nama
Prakhyatam Brahma.
(The
pupil) then asked “Please tech me the
Upanisad.” (Teacher) replies: “We have
taught you the Upanisad. Verily the Upanisad
that relates to Brahman.”
Whilst
the fact remains that one attains strength
through the Self (Brahman), on the Pupil
having asked “Please tech me the Upanisad
which declares the means of attaining God’s
grace which causes the attainment of
Brahman,” the other (namely teacher) says
“We have taught you the Upanisad that
relates to Brahman.”1
We have
already taught you the important Upanisad
that instructs you about Brahman. Therefore
the important Upanisad has already been
taught.
If you
wish to hear the Upanisad concerning the
subsidiaries (to the Brahma-vidya), I
shall teach you. This is the idea.
IV.8. TASYAI TAPO
DAMAH KARMA CA PRATISTHA VEDAH
SARVANGANI SATYAM AYATANAM.
Austerity, Continenece, and Action are the
means for getting established (in Brahman).
Vedas, (and) all its subsidiaries, (and)
truth, are Its abode.
tasyai
tapo damah karma ca: The means of the
Upanisad already described are tapas which
means the emaciation of the body, the
restraint of the organs and the performance
of actions (such as Agnihotra etc.). (nityanaimittika).
Pratistha : means of getting the
Brahman’s knowledge called Upanisad
established.
_____________________
1IV. 7. Brahmim, is
interpreted in Śankara’s Vakya-bhasya
to mean the Upanisad that belongs to the
Brahman caste. Adhuna Brahmin vava te
tubhyam brahmano brahmanajateh Upanisadam
abruma vaksyamah ityarthah.
In his
Pada-bhasya he says that tapas,
karma, etc., are not in any way required by
the Upanisad already taught as helpful to
the knowledge so far instructed, as he finds
that the Upanisadic instrtuction concludes
here alone: nanu navadharanam idam. Yato
‘nyadvaktavyamityaha. Tasyai tapo dama
ityadi. Satyam vaktavyain ucyata acaryena.
na tuktopanisacchesataya
tatsahakari-sadhanantarabhiprayena va.
Kirhtu brahmavidyā-praptyupaya. bhipryena.
Vedah:
The Vedas with their six subsidiaries and
truth speaking are the cause of birth of
Brahmic knowledge. This is the meaning.
IV. 9. YO VA ETAM
VEDAPAHATYA PAPMANAM ANANTE
SVARGE
LOKE JYEYE PRATITISTHATI PRATITISTHATI.
Whoever
knows this (Upanisad), shorn of his sins,
establishes himself in the Svarga world,
infinite and transcendent.
Etam: He
who known this Brahman-knowledge with the
Pratistha (means) and ayatana
(abode) described already, shaking off all
his sins gets established in the
svarga-world that is, the Vaikuntha world,
the most transcendent, beyond the
limitations of time. This is the meaning.
Svargaloka : The term ‘svargaloka’ means
the world of Bhagavan on account of
co-mention with the words ‘Infinite’ and
‘most transcendent.’
“Let that
Ramanuja, the great Muni, the munificent,
the wind to the cotton of mere debators who
frequent the Paths of
Vamagama, the
wrong scriptures, who brought into being he
nectar of Bhāsya
out of love for the welfare of the gods on
earth,
bless my work.”
PRASNOPANISHAD-BHASHYA
INTRODUCTION
The third
Upanisad commented upon by Śrī RangaRāmānuja
is the Prasnopanisad. The Prasnopanisad
belongs to the Atharvana veda. The Prasna is
one of the earliest Upanisds.1 It
is a mystical Upanisad in the sense that it
undertakes to answer important questions
regarding origins, methods and paths. The
topics discussed in this Upanisad are in the
form of questions and answers. Because of
this the Upanisad goes by the name Prasna
(Book of Questions and Answers). Obviously
the subjects must have entailed a lot of
discussion in those early times. Though the
Kena also begins with questions, yet in this
Upanisad several points about which there
were doubts entertained in the minds of
seekers after truth, are addressed to a
Teacher in the form of questions. The
seekers in the Upanisad under consideration
are six in number instead of one seeker
alone, and the Upanisad is a bunch of six
questions and their answers. It would be
clear however that the six questions are of
such a kind as to involve the necessity of
knowledge of the answers to the other
questions also.
___________________________
1 Prasnopanisd and its date : It
is conceded that it is one of the earliest
Upanisads. For the first time we have the
mention of the explanation of the two paths
the interpretation of the Rayi and Prana.
The significance of the Omkaa, kpranava,
left without any explanation by he Isa and
Katha, finds a fuller treatment in this
Upanisad and the Mandilua and Mandukya.
2. The
order of the questions addressed to the
Teacher is exactly the reverse of the order
of names of seekers mentioned at the very
beginning of the Upanisad; this may be due
to the fact that the questions asked at the
beginning are preliminaries to the final
ultimate questions.
3. The
description of the seekers as Brahmaparah,
Brahmanisthah, Param brahmanvesamanah, lead
commentator Śrī RangaRāmānuja to remark that
the word Brahman in the first two adjectives
has a different meaning from the Brahman in
the third adjective param Brahmanvesamanah.
The Brahman in the first two means the Veda,
whereas in the third it means the Supreme
Bring taught in the Veda.
4. As
stated already this Upanisad is esoteric and
mystical in the sense that there is
difficulty of comprehending its central
teaching and this cental doctrine could only
be understood in the light of the answers
given to paqrticular questions. It, however,
following to the general tenor of the
Upanisadic philosophy, counsels
emancipation. It grants deeper insight into
practices and the instructions given by the
Sage Pippalada to the enquirers after truth
to practise penance and others for a further
period of one year in his Asram which are in
keeping with the importance of that teaching
regarding fundamental problems.
5. The
First question ‘WHO IS THE ORIGINATOR OR
WHICH IS THE ORIGIN FO ALL CREATURES?’ poses
the most important metaphysical question.
Pippalada not merely answers this apparently
simple question but also intimates further
points about the process of creation itself.
He says that Prajapati (Lord of Creatures)
is the origin and that, being the cause, he
creates a duality or pair which is called or
rather named symbolically, so as t be
significant, as Rayi and Prana, which are
stated to correspond to such terms as Moon
and Sun (Candramas and Āditya), the ‘form
and formless’ the enjoyable and the enjoyer,
food ad eater of the food. These two terms
are thus equations for Matter (Prakrti) and
Soul (Breath or Prana) (Purusa). Prajapati
fills up the entire universe with this pair
or rather the multiplicity issuing from this
pair through proliferation. Though thus
established through these two kinds of his
off-spring Prajapati remains he universal
being; in a thousand ways he controls all of
them. Thus it could be seen that Pippalada
considers that the question not only refers
to the origination of all creatures but also
to their sustention and protection. There is
thus a significant note struck in this
earliest literature that the Cause, in fact
is also the goal and means of all
liberation, and only the Ultimate Cause can
be the granter of liberation. Or rather the
truth that liberates is the truth about the
original cause of all creation. Pippalada
then proceeds to explain the ways or methods
of attainment of Brahman. Brahman is not
only the origin but in a significant sense
Brahmn as Prajapati is also present in the
process as the unity of the two, prakrti and
purusa. Rayi and Prana. The process is taken
in its fullest sense as temporal, and the
equation of matter and souls is made with
the time or duration of the form of
Samvatsara, or year. Prajapati is said to be
the Samvatsara. In this respect the Upanisd
continues the view enunciated by the
Brahmanas. The year which is Prajapati is
composed of two major divisions, ayanas
corresponding to the already mentioned
‘originally created or produced’ Rayi and
Prana. These two ayanas are stated to be
Pitryana and Devayana. Those who go by the
Devayana attain Brahman from which there is
no return; whereas those who go by the
Pritryana return again and again to this
world. The two by the Pritryana return again
and again to this world. The two worlds
‘Devayana’ and ‘Pitryana’ are normally
rendered as the northern and southern paths.
Pippalada again states that Prajapti could
be represented as a Month having two paksas
or parts, the Krsna and the Sukla, dark and
bright fort-night, which correspond to the
already mentioned Rayi and Prana. All
auspicious works and sacrifices are to be
performed during the bright fort-nights,
which correspond to the already mentioned
Rayi and Prana. All auspicious works and
sacrifices are to be performed during the
bright fortnight. Third third correspondence
is thereafter stated. Prajapati is the
entire day, comprising day and night. The
night is Rayi and the day is Prana.
Brahmacraya is abstention from sexual
congress during he day, prana, for prana is
to be preserved. Finally it is stated that
Prajajpati is Food from which all creatures
are born. These creatures in their turn
create pairs even like Prajapati.
The
significance of this answer lies in he fact
that Brahman, here called Prajapati, is not
only the original cause of all the creatures
but also their immediate cause in the form
of time, parents, food and seed. The sage of
he Prasnopanisad counsels that the practices
of austerity, continence, and truthfulness
and the avoidance of craftness, falsehood
and crookedness, are helpful in attaining
Brahman. These are indeed the
characteristics of the devayana; these the
inner or spiritual features of the path that
leads to Brahman. These characteristics have
already been mentioned in the Kenopanised
and the Kathopanisad.
Thus the
first Prasna indicates the nature of
the Tattva as the Source and
sustention (cf. Janmadyasya Yatah
V.S.I.i.2) of all; it is the Hita and the
Goal of man (purusartha).
The
Second Question pertains to the powers
(devah) that are the constituents of the
body or rather in the body and their
relation to the Breath (Prana). The Sage
intimates by means of a parable that the
Breath is the supreme principle that upholds
all the constituents of the body and the
soul together. This answer clearly reveals
the difference or distinctness of he soul
from the body and sense-organs. Breath is
the supreme principle of life and it is that
which keeps he soul and the body together.
When that departs the soul and body fall
apart. That is the reason why the Prana or
Breath must be preserved by means of the
practise of austerity, continence,
truthfulness, and others already mentioned.
The
Third question refers to a very subtle
point, a point that is indicated by the
opening remarks of the Sage. The question is
divided into six parts. The answer to the
first part reiterates what has been
intimated in the reply t the first question
(prasna). The Prana is born of the Atman;
Prajapati is thus identified in this part of
the third question with the Atman. The
second part refers to the mode of entry of
the prana into the body of the
creature. The answer is that it enters the
body even like the mind without and effort
(on the part of the body or soul). Śrī
Śankaracāryā takes manokrta as a
compound word meaning ‘on account of action
deone according to the bent of the mind.’
The answer to the third part of this
question explains the division of prasna
into five sub-pranas or breaths. These are
established in different places of the body
and these breaths sustain the processes of
the body. Indeed it can be seen that we have
here intimations of the knowledge of
psycho-physical balance being maintained by
the breaths in the Upanisadic literature. To
the fourth part of the question which asks
by what does the Prana go out, which refers
to the phenomenon of death or liberation,
the Sage replies that the breath departs by
the particular path of nadi, by the power of
the Udana-breath, to the good or bad worlds
according to the good or bad deeds done or
to the human world where good and bad are
mixed. Thus the existence of the Good and
Bad worlds and Human world as deserts of
(good and bad and) mixed deeds seems to have
been quite well understood.
The fifth
part of the question ‘How is Prana active
outside (the body)? Or rather if breath be
that which is subjective, what is the breath
of that which is outside the individual? Is
replied by Pippalada who states that this is
Āditya (Sun). if we remember the answer in
the first Prasna about the correspondences
stated there between Prana and Āditya,
Devayana, Suklapaksa, and Ahas, we can see
that this is but a reiteration of the
earlier answer.
Pippalada
has already answered the sixth part of the
question ‘How is Prana inside’ or rather
‘how is it active in the individual’? when
answering the third part of the question; so
he simply passes over it.
The
Fourth prasna deals with dream-life. The
senses sleep in him who is asleep in the
stat of dream, whereas the breaths are
active. The person who reams is the soul. It
is again the soul that does not dream when
it is at one with the supreme self (in deep
sleep). The body it is that responsible for
its enjoyment. The final resting place of
all these senses, objects of enjoyment by
the senses, breaths and the soul is the
supreme Self. In Him they become quiescent,
and find rest.
The
Fifth prasna takes up the problems of
means to the attainment, the Upanisad having
thus far dealt with the nature of man, his
origin, his breaths, body and the states of
consciousness. The means for the attainment
is the meditation upon Brahman or the
supreme Self with the Pranava when uttered
with two matras (two moments) leads
to the middle world (antariksa)
whereas the Pranava uttered with one
matra leads to the Earth world (human
world). The results of such attainments are
also stated.
The
Sixth prasna deals with the Man (purusa)
with sixteen parts or the total Man. Breath,
faith, either, air, light water, earth,
senses, mind, food, strength, tapas,
mantras, action, worlds, (of enjoyment) and
Name, these are stated to be parts of man.
Their unity is called man. But when these
forms and names are dissolved, then the Man
remains without the sixteen parts, without
forms and names. In that status he is
called the Person, partless and immortal.
The passage is however interpreted in the
Bhasya as referring to the Paramapurusa.
He is Akala and Amrta. It is
He who must be known by all those who want
to be liberated. One should know Him,
meditate upon Him if one aspires to be free
from the worries of death i.e., samsāra.
