‘ईशा वास्यम्’ इत्यादयो मन्त्राः कर्मस्वविनियुक्ताः, तेषामकर्मशेषस्यात्मनो याथात्म्यप्रकाशकत्वात् । याथात्म्यं चात्मनः शुद्धत्वापापविद्धत्वैकत्वनित्यत्वाशरीरत्वसर्वगतत्वादि वक्ष्यमाणम् । तच्च कर्मणा विरुध्यत इति युक्त एवैषां कर्मस्वविनियोगः । न ह्येवंलक्षणमात्मनो याथात्म्यम् उत्पाद्यं विकार्यम् आप्यं संस्कार्यं वा कर्तृभोक्तृरूपं वा, येन कर्मशेषता स्यात् ; सर्वासामुपनिषदामात्मयाथात्म्यनिरूपणेनैवोपक्षयात् , गीतानां मोक्षधर्माणां चैवम्परत्वात् । तस्मादात्मनोऽनेकत्वकर्तृत्वभोक्तृत्वादि च अशुद्धत्वपापविद्धत्वादि चोपादाय लोकबुद्धिसिद्धं कर्माणि विहितानि । यो हि कर्मफलेनार्थी दृष्टेन ब्रह्मवर्चसादिना अदृष्टेन स्वर्गादिना च द्विजातिरहं न काणत्वकुणित्वाद्यनधिकारप्रयोजकधर्मवानित्यात्मानं मन्यते सोऽधिक्रियते कर्मस्विति ह्यधिकारविदो वदन्ति । तस्मादेते मन्त्रा आत्मनो याथात्म्यप्रकाशनेन आत्मविषयं स्वाभाविककर्मविज्ञानं निवर्तयन्तः शोकमोहादिसंसारधर्मविच्छित्तिसाधनमात्मैकत्वादिविज्ञानमुत्पादयन्तीति । एवमुक्ताधिकार्यभिधेयसम्बन्धप्रयोजनान्मन्त्रान्सङ्क्षेपतो व्याख्यास्यामः —
The verses beginning with Ishavasyam are not utilised in ritual since they explain the true nature of the Self which is not subsidiary to karma. The true nature of the Self, as will presently be indicated, is purity, taintlessness, oneness, permanence, bodilessness, omnipresence and so forth, which being inconsistent with karma, it is only right that these (verses) are not used in ritual. The Self whose essence is thus described, moreover, cannot be produced, modified, acquired or purified; nor is it of the character of an agent or an enjoyer; in which case it would be subsidiary to karma. (And its existence cannot be called in question) inasmuch as all the Upanishads purport only to unfold its nature. The Bhagavadglta and the Mokshadharma (in the Mahabharata) have also the same aim. (It has therefore to be presumed that) karma is prescribed taking (for granted) that, as recognised by the intelligence of the average man, plurality, agency, enjoyment and so forth, as also impurity and sinfulness, are of the Self. Those that know who are eligible (for ritual) state that karma is prescribed only for him who is desirous of its fruit— whether that fruit be visible (i.e. attainable in this life) as spiritual lustre or invisible (i.e. attainable only in another life) as Svarga — and thinks "I am a twice-born, free from blindness, dwarfishness and the like marks of disqualification." Therefore the following verses, removing this original nescience concerning the Self, from an explanation of its real nature, produce a knowledge of unity which is the means of eradicating sorrow, delusion and other similar features of mundane existence. We shall briefly comment on these verses, having thus indicated the persons entitled to study them, the subject-matter, aim and their inter-relation'
ईशा वास्यमिदं सर्वं यत्किं च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥ १ ॥
In the Lord is to be veiled all this — whatsoever moves on earth. Through such renunciation do thou save (thyself); be not greedy, for whose is wealth?
ईशा ईष्टे इति ईट् , तेन ईशा । ईशिता परमेश्वरः परमात्मा सर्वस्य । स हि सर्वमीष्टे सर्वजन्तूनामात्मा सन् प्रत्यगात्मतया । तेन स्वेन रूपेणात्मना ईशा वास्यम् आच्छादनीयम् । किम् ? इदं सर्वं यत्किं च यत्किञ्चित् जगत्यां पृथिव्यां जगत् तत्सर्वम् । स्वेनात्मना ईशेन प्रत्यगात्मतया अहमेवेदं सर्वमिति परमार्थसत्यरूपेणानृतमिदं सर्वं चराचरमाच्छादनीयं परमात्मना । यथा चन्दनागर्वादेरुदकादिसम्बन्धजक्लेदादिजमौपाधिकं दौर्गन्ध्यं तत्स्वरूपनिघर्षणेनाच्छाद्यते स्वेन पारमार्थिकेन गन्धेन, तद्वदेव हि स्वात्मन्यध्यस्तं स्वाभाविकं कर्तृत्वभोक्तृत्वादिलक्षणं जगद्द्वैतरूपं पृथिव्याम् , जगत्यामित्युपलक्षणार्थत्वात्सर्वमेव नामरूपकर्माख्यं विकारजातं परमार्थसत्यात्मभावनया त्यक्तं स्यात् । एवमीश्वरात्मभावनया युक्तस्य पुत्राद्येषणात्रयसंन्यासे एवाधिकारः, न कर्मसु । तेन त्यक्तेन त्यागेनेत्यर्थः । न हि त्यक्तो मृतः पुत्रो भृत्यो वा आत्मसम्बन्धिताभावादात्मानं पालयति । अतस्त्यागेनेत्ययमेवार्थः । भुञ्जीथाः पालयेथाः । एवं त्यक्तैषणस्त्वं मा गृधः गृधिम् आकाङ्क्षां मा कार्षीः धनविषयाम् । कस्य स्वित् कस्यचित् परस्य स्वस्य वा धनं मा काङ्क्षीरित्यर्थः । स्विदित्यनर्थको निपातः । अथवा, मा गृधः । कस्मात् ? कस्य स्विद्धनम् इत्याक्षेपार्थः । न कस्यचिद्धनमस्ति, यद्गृध्येत । आत्मैवेदं सर्वमितीश्वरभावनया सर्वं त्यक्तम् । अत आत्मन एवेदं सर्वम् , आत्मैव च सर्वम् । अतो मिथ्याविषयां गृधिं मा कार्षीरित्यर्थः ॥
He who rules is (termed) It. Isa (means), 'by the Lord'. The Lord is the Ruler and the real self of every creature. By such a Lord, identical with oneself, is to be overspread i.e., covered. What? idam sarvam=(all this), yat kincha = whatsoever, jagatyam = all that (moves). By one's own Self, — the Lord, the supreme Self — which is the sole reality, all these unreal (things), both movable and immovable, have to be covered over, (perceiving) thus — 'I am the inner Self of all'. Just as adventitious bad odour in a piece of sandal, arising from moisture, is overcome by true fragrance when the (sandal) piece is rubbed, so indeed, will all the congenital variety of the world, such as being an agent or an enjoyer, superimposed on the Self, disappear at the perception (everywhere) of the (one) really existent Self. Since jagatyam is (here used) in an indicatory sense, all kinds of effects differentiated as name, form and action (are to be understood as connoted by it). What a person, that is so full of the conception that the Lord is the Self of all, ought to do is to renounce the three-fold desire for offspring etc., and not (be engaged in) karma. In tena tyaktena, tyakta means renunciation (being used as an abstract noun). (It is not to betaken here as a past participle in the sense of ' given up ' because) a son or a servant (for example) who has been abandoned or is dead, cannot save one since all connection is severed between them. Therefore (the word) can only mean 'renunciation'. bhunjithah= do save. Having thus renounced desires, be not greedy (ma gridhah) i.e., do not long for wealth. kasya svit = (of anybody). (The meaning is)— Do not long for the wealth of anybody— i.e., yourself or another. (In this interpretation) svit is a mere expletive. Or (we may say as follows)— Be not greedy. Why? (The answer is) — kasya svit dhanam= Whose is wealth? — implying a denial. If wealth could belong to anybody it might be sought; (but) everything having disappeared through the discovery of the Lord (everywhere), all this is of the Self, and all this is the Self. Thus it means — 'Do not seek an unreality.'
एवमात्मविदः पुत्राद्येषणात्रयसंन्यासेनात्मज्ञाननिष्ठतया आत्मा रक्षितव्य इत्येष वेदार्थः । अथेतरस्य अनात्मज्ञतयात्मग्रहणाशक्तस्य इदमुपदिशति मन्त्रः —
Thus the purport of the text is that after renouncing the three-fold desire for offspring etc., the knower of Self should save himself by devotion to true knowledge. And to the rest who not being knowers of Self, are unable to realise it, the (next) verse states as follows—
कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः ।
एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥ २ ॥
Always performing karma here, one should desire to live, for a hundred years. So long as thou (seekest to live) a mere man, no other (path) exists (where) activity does not taint thee.
कुर्वन्नेव निर्वर्तयन्नेव इह कर्माणि अग्निहोत्रादीनि जिजीविषेत् जीवितुमिच्छेत् शतं शतसङ्ख्याकाः समाः संवत्सरान् । तावद्धि पुरुषस्य परमायुर्निरूपितम् । तथा च प्राप्तानुवादेन यज्जिजीविषेच्छतं वर्षाणि तत्कुर्वन्नेव कर्माणीत्येतद्विधीयते । एवम् एवंप्रकारे त्वयि जिजीविषति नरे नरमात्राभिमानिनि इतः एतस्मादग्निहोत्रादीनि कर्माणि कुर्वतो वर्तमानात्प्रकारात् अन्यथा प्रकारान्तरं नास्ति, येन प्रकारेणाशुभं कर्म न लिप्यते ; कर्मणा न लिप्यस इत्यर्थः । अतः शास्त्रविहितानि कर्माण्यग्निहोत्रादीनि कुर्वन्नेव जिजीविषेत् ॥
Kurvanneva = always performing. iha = (here), karmani = rites such as agnihotra. jijivishet = one should desire to live. satam=one hundred in number. samah= years. For thus much is known to be the maximum age of man. Since (this is) a (mere) iteration (of an empirically known fact) what should be taken as enjoined (here) is that, if one should desire to live a hundred years, he should live only performing karma, evam = this manner. tvayi=(in regard to you), nare i.e. when you live content to be a mere man. itah i.e., from this present course of performing karma like agnihotra. anyatha — a different course. na asti=does not exist; in which course evil action does not stain; i.e., you do not get tainted by sin. Wherefore if one should desire for life (one should live) throughout performing karma such as agnihotra prescribed by the sastra.
कथं पुनरिदमवगम्यते — पूर्वेण मन्त्रेण संन्यासिनो ज्ञाननिष्ठोक्ता, द्वितीयेन तदशक्तस्य कर्मनिष्ठेति ? उच्यते — ज्ञानकर्मणोर्विरोधं पर्वतवदकम्प्यं यथोक्तं न स्मरसि किम् ? इहाप्युक्तम् — यो हि जिजीविषेत्स कर्माणि कुर्वन्नेव इति ; ‘ईशा वास्यमिदं सर्वम्’, ‘तेन त्यक्तेन भुञ्जीथाः मा गृधः कस्य स्विद्धनम्’ इति च । ‘न जीविते मरणे वा गृधिं कुर्वीतारण्यमियात् इति पदं ततो न पुनरेयात्’ ( ? ) इति च संन्यासशासनात् । उभयोः फलभेदं च वक्ष्यति । ‘इमौ द्वावेव पन्थानावनुनिष्क्रान्ततरौ भवतः क्रियापथश्चैव पुरस्तात्संन्यासश्च’ ( ? ) ; तयोः संन्यास एवातिरेचयति — ‘न्यास एवात्यरेचयत्’ (तै. नारा. ७८) इति तैत्तिरीयके । ‘द्वाविमावथ पन्थानौ यत्र वेदाः प्रतिष्ठिताः । प्रवृत्तिलक्षणो धर्मो निवृत्तिश्च विभाषितः’ (मो. ध. २४१ । ६) इत्यादि पुत्राय विचार्य निश्चितमुक्तं व्यासेन वेदाचार्येण भगवता । विभागं चानयोः प्रदर्शयिष्यामः ॥
How is it to be understood that the former verse assigns to a sannyasin devotion to knowledge and the latter, only devotion to karma to one incapable of it (Self-realisation)? We reply — Do you not remember the aforesaid antithesis between jnana and karma which remains unshakable as a mountain? Here also the same has been expressly stated in verses 1 and 2, — (that he who seeks to live must perform karma and that he who does not, must give up all desire. The same conclusion may be arrived at) from the (following) directions to sannyasins — "He should desire neither for life, nor for death; he should enter a forest. This is the law." "He should not thence return". The difference in result between the two will also be pointed out later on. (Another statement of the like import is) "These two paths only appeared in the beginning — the path of activity and (the path) of withdrawal." Of these two, renunciation is higher, cf. Taittirlya Aranyaka "Renunciation alone excelled". And Vyasa, the great Vedic teacher, after much reflection, taught his son definitely as follows — " The Vedas aim at inculcating these two paths — one termed the path of activity and the other, of renunciation." We shall indicate (in the sequel) the distinction between these two (paths).
अथेदानीमविद्वन्निन्दार्थोऽयं मन्त्र आरभ्यते —
And now the (next) verse is begun in dispraise of the ignorant —
असुर्या नाम ते लोका अन्धेन तमसा वृताः ।
तांस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥ ३ ॥
Malignant are those worlds and enveloped in blinding darkness, into which pass, after death, whatsoever people slay the Self.
असुर्याः परमात्मभावमद्वयमपेक्ष्य देवादयोऽप्यसुराः । तेषां च स्वभूता लोका असुर्याः नाम । नामशब्दोऽनर्थको निपातः । ते लोकाः कर्मफलानि लोक्यन्ते दृश्यन्ते भुज्यन्त इति जन्मानि । अन्धेन अदर्शनात्मकेनाज्ञानेन तमसा आवृताः आच्छादिताः । तान् स्थावरान्तान् , प्रेत्य त्यक्त्वेमं देहम् अभिगच्छन्ति यथाकर्म यथाश्रुतम् । ये के च आत्महनः आत्मानं घ्नन्तीत्यात्महनः । के ? ते जनाः येऽविद्वांसः । कथं ते आत्मानं नित्यं हिंसन्ति ? अविद्यादोषेण विद्यमानस्यात्मनस्तिरस्करणात् । विद्यमानस्यात्मनो यत्कार्यं फलमजरामरत्वादिसंवेदनादिलक्षणम् , तत् हतस्येव तिरोभूतं भवतीति प्राकृता अविद्वांसो जना आत्महन इत्युच्यन्ते । तेन ह्यात्महननदोषेण संसरन्ति ते ॥
From the standpoint of Unity in the form of the supreme Self, even devas are (reckoned) as asuras. asuryāh = belonging to demons, nāma is a mere expletive here. te = (those), lokah = births (or lives), because therein the fruits of karma are perceived or enjoyed. andhena = of blinding nature. tamasā = by nescience. āvritāh = enveloped. tān = (those) viz. existences down to the immovable, preitya = having left this body. abhigachchanti = (attain) according to their past deeds and according to their devotional practices, ye ke cha = whosoever. ātmahanah = those who slay the Self. Who are they? People that are ignorant. How can they slay the eternal Self? Through their failing of ignorance they veil (i.e. forget) the ever present Self. The sign of (a belief in) its existence is the consciousness of its undecaying immortal nature. This becomes veiled (i.e. forgotten), as if the Self has been slain, and the ordinary ignorant people are termed 'slayers of Self'. By reason of this sin of slaying the Self, they transmigrate.
यस्यात्मनो हननादविद्वांसः संसरन्ति, तद्विपर्ययेण विद्वांसो मुच्यन्तेऽनात्महनः, तत्कीदृशमात्मतत्त्वमित्युच्यते —
Now is explained of what nature this Self is, by slaying which the ignorant transmigrate and, as distinguished from them, the learned, by not slaying it, attain final release —
अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् ।
तद्धावतोऽन्यानत्येति तिष्ठ—त्तस्मिन्नपो मातरिश्वा दधाति ॥ ४ ॥
Unmoving, one, (and yet) speedier than the mind; the senses reach it never; (for) it (Self) goes before. Standing, it outstrips others that run. In virtue of it, does matarisva allot functions (severally to all).
अनेजत् न एजत् । ‘एजृ कम्पने’, कम्पनं चलनं स्वावस्थाप्रच्युतिः, तद्वर्जितम् , सर्वदा एकरूपमित्यर्थः । तच्च एकं सर्वभूतेषु । मनसः सङ्कल्पादिलक्षणात् जवीयो जववत्तरम् । कथं विरुद्धमुच्यते — ध्रुवं निश्चलमिदम् , मनसो जवीय इति च ? नैष दोषः, निरुपाध्युपाधिमत्त्वेनोपपत्तेः । तत्र निरुपाधिकेन स्वेन रूपेणोच्यते — अनेजदेकम् इति । मनसः अन्तःकरणस्य सङ्कल्पविकल्पलक्षणस्योपाधेरनुवर्तनात् । इह देहस्थस्य मनसो ब्रह्मलोकादिदूरस्थसङ्कल्पनं क्षणमात्राद्भवतीत्यतो मनसो जविष्ठत्वं लोकप्रसिद्धम् । तस्मिन्मनसि ब्रह्मलोकादीन् द्रुतं गच्छति सति, प्रथमप्राप्त इवात्मचैतन्याभासो गृह्यते । अतः मनसो जवीयः इत्याह । नैनद्देवाः, द्योतनाद्देवाः चक्षुरादीनीन्द्रियाणि, एनत् प्रकृतमात्मतत्त्वं नाप्नुवन् न प्राप्तवन्तः । तेभ्यो मनो जवीयः । मनोव्यापारव्यवहितत्वादाभासमात्रमप्यात्मनो नैव देवानां विषयीभवति ; यस्माज्जवनान्मनसोऽपि पूर्वमर्षत् पूर्वमेव गतम् , व्योमवद्व्यापित्वात् । सर्वव्यापि तदात्मतत्त्वं सर्वसंसारधर्मवर्जितं स्वेन निरुपाधिकेन स्वरूपेणाविक्रियमेव सत् , उपाधिकृताः सर्वाः संसारविक्रिया अनुभवतीवाविवेकिनां मूढानामनेकमिव च प्रतिदेहं प्रत्यवभासत इत्येतदाह — तत् धावतः द्रुतं गच्छतः अन्यान् आत्मविलक्षणान्मनोवागिन्द्रियप्रभृतीन् अत्येति अतीत्य गच्छतीव । इवार्थं स्वयमेव दर्शयति — तिष्ठदिति, स्वयमविक्रियमेव सदित्यर्थः । तस्मिन् आत्मतत्त्वे सति नित्यचैतन्यस्वभावे, मातरिश्वा मातरि अन्तरिक्षे श्वयति गच्छतीति मातरिश्वा वायुः सर्वप्राणभृत्क्रियात्मकः, यदाश्रयाणि कार्यकरणजातानि यस्मिन्नोतानि प्रोतानि च, यत्सूत्रसंज्ञकं सर्वस्य जगतो विधारयितृ, स मातरिश्वा, अपः कर्माणि प्राणिनां चेष्टालक्षणानि अग्न्यादित्यपर्जन्यादीनां ज्वलनदहनप्रकाशाभिवर्षणादिलक्षणानि, दधाति विभजतीत्यर्थः, धारयतीति वा ; ‘भीषास्माद्वातः पवते’ इत्यादिश्रुतिभ्यः । सर्वा हि कार्यकरणविक्रिया नित्यचैतन्यात्मस्वरूपे सर्वास्पदभूते सत्येव भवन्तीत्यर्थः ॥
Anejat = not shaking, from the root ejr to shake. Shaking is moving, i.e., lapsing from its real state. (The Self is) free from it, i.e., is always of the same form. It is also one in all beings, manaso javiyah= speedier than the mind which is characterised by desire and co. Wherefore these conflicting statements — that it is at once assuredly motionless and speedier than the mind ? This is not wrong, for it can be justified (on the basis of the Self) being conditioned or unconditioned. In its original unconditioned form it is stated to be unmoving and one. (It is also possible to predicate motion of the Self) because it reflects (the features of) its conditioning mind which is the internal sense charaterised by desire and doubt. Since the mind, though residing here within the body can, in an instant, conceive of the distant Brahmaloka and the like, it is ordinarily taken as possessing great speed. When such mind, for instance reaches (in thought) Brahmaloka, with rapidity, the Self appears to have reached there already. Therefore it is said here 'speedier than the mind'. devah = senses such as the eye — so called because they illuminate. enat =this entity of the Self. na apnuvan = did not reach, the mind being speedier than they. Since mental operation (always) intervenes, not even the semblance of the Self becomes perceivable by the Senses. (And it is beyond the mind itself) because the Self is always in advance (of it) being all-pervading like space. (Now the verse) states that the Self, always free from all features of transmigration, in its own unconditioned form and being altogether changeless, appears to the undiscriminating ignorant, as experiencing all the several modes of life due to limiting adjuncts and also as being many, i.e., one in each body. tat=(that). dhavatah = Speedily going. anyan. = mind, the organs of speech and co., which are all other than the Self. atyeti=seems to outstrip. The text itself indicates the sense of iva (seems) by tishthat which means 'itself remaining immutable.' tasmin i.e. in virtue of the existence of the Self which is of the nature of eternal sentiency. Matarisva = He who moves (svayati) in the heavens (matari); the Wind, the active principle in all creatures ; on which are dependent all the aggregates of causes and effects and into which they are woven like warp and woof and which is also termed 'the connecting thread' and is the support of the whole universe. Such is matarisva. apah = functions of things, such as flaming and burning of Fire, shining of the Sun, raining of the Cloud and so on. dadhati= allots; or the word may mean 'directs' agreeably to texts like "Through fear of Him the wind blows and co." (Tait: Up : II, viii, 1). The idea is that all changes of the nature of cause and effect take place only when the Self, the eternal sentiency and substrate of all, exists.
न मन्त्राणां जामितास्तीति पूर्वमन्त्रोक्तमप्यर्थं पुनराह —
Not weary of repeating, the Veda states once again what has already heen said in the previous verse —
तदेजति तन्नैजति तद्दूरे तद्वन्तिके ।
तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥ ५ ॥
It moves; and it moves not ; it is far and it is near. It is inside all this; it is also outside all this.
तत् आत्मतत्त्वं यत्प्रकृतम् एजति चलति तदेव च नैजति स्वतो नैव चलति, स्वतः अचलमेव सत् चलतीवेत्यर्थः । किञ्च, तद्दूरे वर्षकोटिशतैरप्यविदुषामप्राप्यत्वाद्दूर इव । तदु अन्तिके समीपे अत्यन्तमेव विदुषाम् , आत्मत्वात् न केवलं दूरे, अन्तिके च । तत् अन्तः अभ्यन्तरे अस्य सर्वस्य, ‘य आत्मा सर्वान्तरः’ इति श्रुतेः, अस्य सर्वस्य जगतो नामरूपक्रियात्मकस्य । तत् उ सर्वस्य अस्य बाह्यतः ; व्यापित्वादाकाशवन्निरतिशयसूक्ष्मत्वादन्तः ;
‘प्रज्ञानघन एव’ (बृ. उ. ४ । ५ । १३) (bṛ. u. 4 । 5 । 13)
इति शासनान्निरन्तरं च ॥
Tad = the Self in question. ejati=aioves. The same does not move (na ejati) i.e., in itself. In other words, being in truth motionless, it (only) appears to move. Moreover, tat = it, dure = (at a distance). It is distant, as it were, because the ignorant cannot get at it even in a thousand million years. tat u = (it is also); antike = near. Absolutely so, to the wise for it is their very Self is not merely far and near ; it is (also) antah i.e. inside of all this. Compare— 'Which Self is inmost of all'— (Brih. Up. Ill, iv, 1). asya sarvasya = (of this all) i.e., the universe consisting of name, form and action. It is outside all this, being pervasive; inside, being supremely subtle like space. (We should also remember) that it is without interstices from the teaching contained in passages like "wholly solid sentiency and so on — (Brih. Up.IY, v, 13)
यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति ।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६ ॥
And he who sees all beings in himself and himself in all beings has no aversion thence.
यस्तु परिव्राट् मुमुक्षुः सर्वाणि भूतानि अव्यक्तादीनि स्थावरान्तानि आत्मन्येव अनुपश्यति, आत्मव्यतिरिक्तानि न पश्यतीत्यर्थः । सर्वभूतेषु तेष्वेव च आत्मानं तेषामपि भूतानां स्वमात्मानमात्मत्वेन — यथास्य देहस्य कार्यकरणसङ्घातस्यात्मा अहं सर्वप्रत्ययसाक्षिभूतश्चेतयिता केवलो निर्गुणोऽनेनैव स्वरूपेणाव्यक्तादीनां स्थावरान्तानामहमेवात्मेति सर्वभूतेषु चात्मानं निर्विशेषं यस्त्वनुपश्यति, सः ततः तस्मादेव दर्शनात् न विजुगुप्सते विजुगुप्सां घृणां न करोति । प्राप्तस्यैवानुवादोऽयम् । सर्वा हि घृणा आत्मनोऽन्यद्दुष्टं पश्यतो भवति ; आत्मानमेवात्यन्तविशुद्धं निरन्तरं पश्यतो न घृणानिमित्तमर्थान्तरमस्तीति प्राप्तमेव — ततो न विजुगुप्सत इति ॥
Yah tu i. e., a sannydsin desiring final release. sarvani bhutani= all beings (i.e., existences) from prakriti down to the immovable, atmani eva annupasyati = discovers in himself i.e., does not understand as other than his own Self, sarva bhuteshu cha i.e. and in the same (beings), atmanam = (himself) i. e., his own Self as the Self of all those beings as well. (The reference here is to him) who beholds himself, the same in all beings thus— 'Just as I, the cogniser of all notions, the perceiver, one and devoid of all attributes, am the Self of this my body, the aggregate of causes and effects, so also am I in the same form, the Self of all beings from prakriti down to the immovable. tatah = through such perception, na vijugupsate = does not feel repelled. This is an iteration of what is (empirically) known. All aversion is from evil things other than one's own self, and if one recognises (everywhere) only the Self, absolutely pure and continuous, it is clear that (for such an one) there is nothing to excite repulsion. Hence the statement — He has no aversion thence'.
इममेवार्थमन्योऽपि मन्त्र आह —
Another verse also expresses the same idea —
यस्मिन्सर्वाणि भूतानि आत्मैवाभूद्विजानतः ।
तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७ ॥
When to a knower discovering unity, all beings become his very Self, what delusion then (to him) and what sorrow?
यस्मिन्सर्वाणि भूतानि यस्मिन् काले यथोक्तात्मनि वा, तान्येव भूतानि सर्वाणि परमार्थात्मदर्शनात् आत्मैवाभूत् आत्मैव संवृत्तः परमार्थवस्तु विजानतः, तत्र तस्मिन्काले तत्रात्मनि वा, को मोहः कः शोकः । शोकश्च मोहश्च कामकर्मबीजमजानतो भवति, न त्वात्मैकत्वं विशुद्धं गगनोपमं पश्यतः । को मोहः कः शोक इति शोकमोहयोरविद्याकार्ययोराक्षेपेणासम्भवप्रकाशनात् सकारणस्य संसारस्यात्यन्तमेवोच्छेदः प्रदर्शितो भवति ॥
Yasmin=when or in which Self, sarvani bhutani=the same (already mentioned) beings of all kinds, atma eva abhut = become one's own self, through right perception, vijanatah = (to the knower) of Reality. tatra = then or in such Self, ko mohah kassokah = (what delusion and what sorrow?) Sorrow and delusion are for one that does not understand the source of desire and activity but not to one that realises the unity of Self, pure and resembling space. The third pada by calling in question and denying the possibility of sorrow and delusion which are the result of nescience, indicates (so far as the knower is concerned) the absolute cessation of worldly existence together with its cause.
योऽयमतीतैर्मन्त्रैरुक्त आत्मा, स स्वेन रूपेण किंलक्षण इत्याह अयं मन्त्रः —
The following verse (now) states of what description the Self — spoken of in the foregoing verses — in its nature, is —
स पर्यगाच्छुक्रमकायमव्रण—मस्नाविरं शुद्धमपापविद्धम् ।
कविर्मनीषी परिभूः स्वयम्भूर्याथातथ्यतो—ऽर्थान्व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥ ८ ॥
He (the self) is all pervading, bright, incorporeal, scatheless and veinless, pure, untouched by sin; a seer, all-knowing, superposed and self-begotten. (It is He that) has duly allotted to the eternal creators their (various) duties.
स पर्यगात् , सः यथोक्त आत्मा पर्यगात् परि समन्तात् अगात् गतवान् , आकाशवद्व्यापीत्यर्थः । शुक्रं शुभ्रं ज्योतिष्मत् दीप्तिमानित्यर्थः । अकायम् अशरीरं लिङ्गशरीरवर्जित इत्यर्थः । अव्रणम् अक्षतम् । अस्नाविरम् स्नावाः सिरा यस्मिन्न विद्यन्त इत्यस्नाविरम् । अव्रणमस्नाविरमित्येताभ्यां स्थूलशरीरप्रतिषेधः । शुद्धं निर्मलमविद्यामलरहितमिति कारणशरीरप्रतिषेधः । अपापविद्धं धर्माधर्मादिपापवर्जितम् । शुक्रमित्यादीनि वचांसि पुंलिङ्गत्वेन परिणेयानि, स पर्यगात् इत्युपक्रम्य कविर्मनीषी इत्यादिना पुंलिङ्गत्वेनोपसंहारात् । कविः क्रान्तदर्शी सर्वदृक् ,
‘नान्योऽतोऽस्ति द्रष्टा’ (bṛ. u. 3 । 7 । 23)
इत्यादिश्रुतेः । मनीषी मनस ईषिता, सर्वज्ञ ईश्वर इत्यर्थः । परिभूः सर्वेषां परि उपरि भवतीति परिभूः । स्वयम्भूः स्वयमेव भवतीति, येषामुपरि भवति यश्चोपरि भवति स सर्वः स्वयमेव भवतीति स्वयम्भूः । स नित्यमुक्त ईश्वरः याथातथ्यतः सर्वज्ञत्वात् यथातथाभावो याथातथ्यं तस्मात् यथाभूतकर्मफलसाधनतः अर्थान् कर्तव्यपदार्थान् व्यदधात् विहितवान् , यथानुरूपं व्यभजदित्यर्थः । शाश्वतीभ्यः नित्याभ्यः समाभ्यः संवत्सराख्येभ्यः प्रजापतिभ्य इत्यर्थः ॥
sa = the aforesaid Self. paryagat= went round; i.e. he is pervading like space. .sukram= white, i.e. radiant, bright, akyam = bodiless i.e. without the subtle body, avranam=not to be wounded, snava = vein; therefore asnaviram means 'veinless'. The last two (epithets) deny the gross body; Suddham = without the stain of nesciece. This denies the causal body. apapaviddham = unsmitten by evil (which term is meant to include) both merits and demerits. The words beginning with sukram are to be changed to the masculine form, because the verse starts with sah ( a masculine form ) and ends likewise with kavih and manishi (which also are masculine in form). kavih = seeing what is past, i.e. witness of all, according to the text — " There is no seer other than He" (Brih. Up. Ill, vii, 23), manishi = the controller of the mind i.e., the all- knowing Lord, paribhuh means 'who is above pari=Upari, everything. svayambhuh = self-begotten. This signifies that what is above everything as well as what is everything are both the Self. Such a Lord, always free, being all-knowing, has allotted duties (arthan) according to past deeds which are instrumental in yielding fruit (in this life) i. e. has appropriately distributed (them). Yathatathyatah, being derived from yathatatha, means 'according to facts'. sasvatibhyah = permanent; Samabhyah i.e. among Creators going by the name of 'Time"'
The first point taught here in Verse 1 is (exclusive) devotion to true knowledge after giving up desires of all kinds. The second point — taught in verse 2, — is that as this devotion to self-knowledge is not possible to the ignorant who seek to live (in the ordinary way) they should devote themselves to karma. The distinctness of the two courses referred to in these verses (belonging to the Suklayajurveda Samhita) is also indicated in the Brhadaranyaka (which forms part of the Suklayajurveda Brahmana). (Thus we understand) from the passage beginning with "He desired, 'Let me have a wife' etc" (Biih. Up. I, iv, 17) that all karma is for the ignorant actuated by worldly desires. And the statement, (in the same passage) ' To him the mind is the Self ; speech, wife ; e "' makes it clear that ignorance and covetousness characterise the person devoted to karma. Its result is accordingly the creation of the seven kinds of food and (thereafter) identifying with them oneself (and one's interests)^. Again, as opposed to adherence to karma, exclusive devotion to the Self, in its reality, through renunciation of the three kinds of desire for wife c., is taught to knowers of the Self in the passage beginning with "What have we to do with offspring — we to whom this Self is the desired end (world) ?" (Brh. Up. IV, iv, 22.)
In verses 3 — 8, by first showing, disparagement of the ignorant, the real nature of the Self has been explained to such as devote themselves, after renunciation, to Self-realisation; for it is the knowers and not the worldly-minded that are qualified for it (Self-realisation). The same has been distinctly stated in the Sv6tasvatara Upanishad (vi, 21) — "To those in the highest religious stage, he well explained the sacred truth followed by many sages" The following verses are (now) addressed to the worldly-minded who, devoting themselves to karma, desire to live a life of activity. How is it to be known (that they are addressed to such alone) and not to all ? The reply is — None but the deluded would associate with karma or with other kinds of knowledge, that knowledge of Self-unity, which arises from the destruction of all difference between end and means as taughc to the unworldly in verse 7. In what follows the dispraise of the ignorant is with a view to associate Karma with Vidyd. (Hence we should understand that) only such (knowledge) is meant here as can, with reason or in accordance with Kclstra, be combined with karma. That knowledge is knowledge of deities (updsa^id or meditation ), known as ' divine wealth' which is taught here as co-existent with karma, and not the knowledge of the supreme Self, for a specific result is known to follow (from a knowledge of deities) from the text — " The world of the gods through meditation" (Bih. Up. I, V, 16). The separate practice of meditation and karma is condemned here with a view to (inculcate their) simultaneous practice and not for altogether deprecating (either); for specific results are known (from the Veda) to follow from each. Compare — 'That, They ascend through meditation'; ' The world of the gods through meditation ' ' Those who take the southern path do not go there '; ' The world of the manes by karma'. Nothing that .^asira prescribes can possibly be blameworthy —
अन्धं तमः प्रविशन्ति ये अविद्यामुपासते ।
ततो भूय इव ते तमो य उ विद्यायां रताः ॥ ९ ॥
Into blinding darkness pass they who adhere to karma and into still greater darkness, as it were, they who delight in meditation.
अन्धं तमः अदर्शनात्मकं तमः प्रविशन्ति । के ? ये अविद्याम् , विद्याया अन्या अविद्या कर्मेत्यर्थः, कर्मणो विद्याविरोधित्वात् , तामविद्यामग्निहोत्रादिलक्षणामेव केवलाम् उपासते तत्पराः सन्तोऽनुतिष्ठन्तीत्यभिप्रायः । ततः तस्मादन्धात्मकात्तमसः भूय इव बहुतरमेव ते तमः प्रविशन्ति । के ? कर्म हित्वा ये उ ये तु विद्यायामेव देवताज्ञाने एव रताः अभिरताः ॥
andham tamah= blinding darkness, pravisanti=they pass. Who? ye avidyam upasate = they who practise karma, avidya is what is other than knowledge i.e. karma, because karma is opposed to knowledge. upasate = devoutly practise i.e. perform only karma such as agnihotra. tatah i.e. than such blinding darkness. Who ? ye u= those who,on the other hand; vidyayam = in meditating on deities ; ratah take delight i.e. who engage themselves in it to the exclusion of karma.
तत्रावान्तरफलभेदं विद्याकर्मणोः समुच्चयकारणमाह । अन्यथा फलवदफलवतोः संनिहितयोरङ्गाङ्गितया जामितैव स्यादिति —
Now follows a statement of the distinction between the respective fruits of meditation and karma, as an argument for their simultaneous practice. Otherwise, if of the two thus pi'oximately stated, one only is known to bear fruit and not the other, the relation between them would be (according to rules of interpretation, not one of co-ordination but) only that of subordination —
अन्यदेवाहुर्विद्यया अन्यदाहुरविद्यया ।
इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १० ॥
Distinct, they say, is (the fruit borne) by meditation and distinct again, they say, is (that borne) by karma. Thus have we heard from sages who taught us that.
अन्यत् पृथगेव विद्यया क्रियते फलमिति आहुः वदन्ति, अन्यदाहुरविद्यया कर्मणा क्रियते फलमिति। तथोक्तम् —
‘कर्मणा पितृलोकः, विद्यया देवलोकः’ (बृ. उ. १। ५। १६)
इति। इति एवं शुश्रुम श्रुतवन्तो वयं धीराणां धीमतां वचनम्। ये आचार्या नः अस्मभ्यं तत् कर्म च ज्ञानं च विचचक्षिरे व्याख्यातवन्तः, तेषामयमागमः पारम्पर्यागत इत्यर्थः ॥
anyat eva=quite distinct. Vidyaya=by meditation i.e. the fruit borne by meditation is distinct. ahuh = they say; (the second pada) means " karma yields a distinct fruit altogether"; as recorded in " The world of manes through karma ; the world of gods through meditation". iti=thus. susruma = we have heard, dhiranam ie. (the saying) of the wise, ye — i.e., which teachers. nah= to us. tat i.e. karma and meditation. vichachakshrie = explained well. The purport is that this their teaching has been handed down by tradition,
यत एवमतः —
Since it is so, —
विद्यां चाविद्यां च यस्तद्वेदोभयं सह ।
अविद्यया मृत्युं तीर्त्वा विद्ययामृतमश्नुते ॥ ११ ॥
Whoever understands meditation and karma as going together, (he) overcoming death through karma, attains immortality through meditation.
विद्यां च अविद्यां च देवताज्ञानं कर्म चेत्यर्थः । यस्तत् एतदुभयं सह एकेन पुरुषेण अनुष्ठेयं वेद तस्यैवं समुच्चयकारिण एकैकपुरुषार्थसम्बन्धः क्रमेण स्यादित्युच्यते — अविद्यया कर्मणा अग्निहोत्रादिना मृत्युम् , स्वाभाविकं कर्म ज्ञानं च मृत्युशब्दवाच्यम् , तदुभयं तीर्त्वा अतिक्रम्य विद्यया देवताज्ञानेन अमृतं देवतात्मभावम् अश्नुते प्राप्नोति । तद्ध्यमृतमुच्यते, यद्देवतात्मगमनम् ॥
The first pada means 'meditating on deities and karma'. yah = (whoever.) tat =etat = this. ubhayam = (two.) saha — i.e. to be practised by the same person. veda = ( understands). (The second half of the verse) states that only a person, practising both together, will in due course, achieve the chief end* avidyaya = by karma like agnihotra. mrtyum — by this word are here meant usual activity and knowledge. tirtva=having overcome those two. vidyaya meditation on deities. amrtam= (immortality); godhead. asnute = attains. Becoming one with the deity (meditated upon) is termed 'immortality' here.
अधुना व्याकृताव्याकृतोपासनयोः समुच्चिचीषया प्रत्येकं निन्दोच्यते —
Now with a view to inculcate their simultaneous practice, follows the condemnation of the separate meditation on the manifest and on the unmanifest —
अन्धं तमः प्रविशन्ति येऽसम्भूतिमुपासते ।
ततो भूय इव ते तमो य उ सम्भूत्यां रताः ॥ १२ ॥
Into blinding darkness pass they who are devoted to the unmanifest, and into still greater darkness, as it were, they who delight in the manifest
अन्धं तमः प्रविशन्ति ये असम्भूतिम् , सम्भवनं सम्भूतिः सा यस्य कार्यस्य सा सम्भूतिः तस्या अन्या असम्भूतिः प्रकृतिः कारणम् अव्याकृताख्यम् , तामसम्भूतिमव्याकृताख्यां प्रकृतिं कारणमविद्यां कामकर्मबीजभूतामदर्शनात्मिकाम् उपासते ये ते तदनुरूपमेवान्धं तमः अदर्शनात्मकं प्रविशन्ति । ततः तस्मादपि भूयो बहुतरमिव तमः ते प्रविशन्ति ये उ सम्भूत्यां कार्यब्रह्मणि हिरण्यगर्भाख्ये रताः ॥
Sambhavanam means birth. That which is born and is an effect is sambhuti. asambhuti is what is other than sambhuti i.e., prakrti, the unditferentiated cause whose essence is nescience and which is the source of all activity and desire. They who devote themselves to such Cause enter (as may be expected) darkness which is correspondingly blind in its nature. Sambhuthyam i.e., in the phenomenal Brahman known as Hiranyagarbha. They who delight only in Him enter darkness which is, as it were, more blinding still.
अधुना उभयोरुपासनयोः समुच्चयकारणमवयवफलभेदमाह —
Now follows as an argument for their simultaneous practice, a statement of the distinction between the respective fruits of the two kinda of meditation —
अन्यदेवाहुः सम्भवादन्यदाहुरसम्भवात् ।
इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १३ ॥
Distinct, they say, is (what results) from the manifest and distinct again, they say, is (what results) from the unmanifest. Thus have we heard from the sages who taught us that.
अन्यदेव पृथगेव आहुः फलं सम्भवात् सम्भूतेः कार्यब्रह्मोपासनात् अणिमाद्यैश्वर्यलक्षणम् आख्यातवन्त इत्यर्थः। तथा च अन्यदाहुरसम्भवात् असम्भूतेः अव्याकृतात् अव्याकृतोपासनात् यदुक्तम्
‘अन्धं तमः प्रविशन्ति’ (ई. उ. ९)
इति, प्रकृतिलय इति च पौराणिकैरुच्यते। इति एवं शुश्रुम धीराणां वचनं ये नस्तद्विचचक्षिरे व्याकृताव्याकृतोपासनफलं व्याख्यातवन्त इत्यर्थः ॥
anyat eva = altogether distinct. ahuh = they say. Sambhavat = from that which has birth ie from meditating on the phenomenal Brahman, supernatural power such as assuming, at will, extreme subtlety is said to result. Similarly, they say that there is a (distinctive) fruit from meditating on the unmanifest, — viz, that, alluded to in pada 1 of verse 12 and which is known as ‘absorption into primal cause' to those versed in the Puranas. iti=thus. susruma dhiranam — i.e., we have heard the saying of the wise. The last pdda means "who explained to us the results of meditating on the manifest and the unmanifest"
यत एवम् , अतः समुच्चयः सम्भूत्यसम्भूत्युपासनयोर्युक्तः एकैकपुरुषार्थत्वाच्चेत्याह —
Since this is so, it is but right that meditation on both the effect and the cause should be practised together ; a further reason being the achievement (through such meditation) of the chief end. —
सम्भूतिं च विनाशं च यस्तद्वेदोभयं सह ।
विनाशेन मृत्युं तीर्त्वा सम्भूत्यामृतमश्नुते ॥ १४ ॥
Whoever understands the manifest and the unmanifest as going together, (he), by overcoming death through the manifest, attains immortality through the unmanifest
सम्भूतिं च विनाशं च यस्तद्वेदोभयं सह, विनाशेन, विनाशो धर्मो यस्य कार्यस्य स तेन धर्मिणा अभेदेनोच्यते ‘विनाशः’ इति । तेन तदुपासनेनानैश्वर्यमधर्मकामादिदोषजातं च मृत्युं तीर्त्वा, हिरण्यगर्भोपासनेन ह्यणिमादिप्राप्तिः फलम् , तेनानैश्वर्यादिमृत्युमतीत्य, असम्भूत्या अव्याकृतोपासनया अमृतं प्रकृतिलयलक्षणम् अश्नुते । ‘सम्भूतिं च विनाशं च’ इत्यत्रावर्णलोपेन निर्देशो द्रष्टव्यः, प्रकृतिलयफलश्रुत्यनुरोधात् ॥
The first half of the verse means "He who understands that meditation on the manifest and the unmanifest should be practised together", vinasa here means an "effect" — that whose character is transitoriness; the abstract being put for the concrete, vinasena means "by meditating on such (Brahman)". mrtyum = death i.e., all kinds of deficiency arising from limited power, demerit, covetousness and so on. tirtva= (having overcome); for great supernatural power is attained by the contemplation of Hiranyagarbha. Having thus overcome death or limitation of power and co., asambhutya i.e, by meditating on the unmanifest. amrtam i.e. absorption into the First Cause. asnute (attains). It should be noted that sambhuta in the first pada is mentioned without the (initial) a (and is to be taken as equivalent to asambhuti) agreeably to the statement that the result is absorption into the First Cause.
The result derivable, according to mstra, through worldly and divine 'wealth'^ extends up to absorption into the First Cause. Thus far is metempsychosis. Higher than that, is the realisation of the unity of Self spoken of in verse 9— the result of renouncing all desires and devoting oneself (exclusively) to true knowledge. Thus the twofold teaching of the Veda, as relating to worldly activity and to withdrawal from it, has been explained here. And the (Satapatha) Brahmana up to (the chapters on) Pravargya (purificatory ceremonies described in Khanda xiv chapters 1—3) concerns itself with elucidating, in full, the Vedic teaching relating to the path of activity, consisting of injunctions and prohibitions. The succeeding portion, viz., the Brhadaranyaka, explains the path of withdrawal from the world. In verse 11 it has been stated^ that he who desires to live performing karma (in its entirety) from conception to death, and along with it, practises meditation on the lower (phenomenal) Brahman will attain immortality. It is now pointed out by what course, one so qualified becomes immortal. (We read in the Brh. Up. V, V, 2) " That is what is Truth; it is the Sun, the Person in this disc, as also the Person in the right eye". The worshipper of this two-fold Brahman — Truth — who has also been performing karma as prescribed, addresses thus, when the end is come. Brahman who is Truth, beseeching Him for entrance —
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।
तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥ १५ ॥
Truth's face is covered with a golden lid ; remove that, O Pushan, that I, Truth's devotee, may see It.
हिरण्मयेन पात्रेण हिरण्मयमिव हिरण्मयम् , ज्योतिर्मयमित्येतत् , तेन पात्रेणेव अपिधानभूतेन सत्यस्य आदित्यमण्डलस्थस्य ब्रह्मणः अपिहितम् आच्छादितं मुखं द्वारम् ; तत् त्वं हे पूषन् अपावृणु अपसारय सत्यधर्माय तव सत्यस्योपासनात्सत्यं धर्मो यस्य मम सोऽहं सत्यधर्मा तस्मै मह्यम् ; अथवा, यथाभूतस्य धर्मस्यानुष्ठात्रे, दृष्टये तव सत्यात्मन उपलब्धये ॥
Hiranmayam = seeming golden, resplendent tena=by such. patrena = lid, as it were, satyasya i.e. of the Brahman residing in the Solar disc, apihitam = covered. mukham = entrance. tat= (that); tvam= (you); he pushan= O Sun, apavrnu = remove. satyadharma i.e., to me who am satyadharma, through meditation on you who are Truth. Or this expression may mean " one that practises true piety " Drshtaye i.e., for reaching you whose esseace is Truth.
पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह
रश्मीन्समूह तेजो यत्ते रूपं कल्याणतम
ंतत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि ॥ १६ ॥
0 Pushan, sole traveller, Yama, Sun, child of Prajapati, recall thy rays ; withdraw thy light that I may behold thee of loveliest form. Whosoever that Person is, that also am I.
हे पूषन् जगतः पोषणात्पूषा रविः । तथा एक एव ऋषति गच्छतीत्येकर्षिः हे एकर्षे । तथा सर्वस्य संयमनाद्यमः हे यम । तथा रश्मीनां प्राणानां रसानां च स्वीकरणात्सूर्यः हे सूर्य । प्रजापतेरपत्यं प्राजापत्यः हे प्राजापत्य । व्यूह विगमय रश्मीन् स्वान् । समूह एकीकुरु उपसंहर तेजः तावकं ज्योतिः । यत् ते तव रूपं कल्याणतमम् अत्यन्तशोभनम् , तत् ते तवात्मनः प्रसादात् पश्यामि । किञ्च, अहं न तु त्वां भृत्यवद्याचे योऽसौ आदित्यमण्डलस्थः असौ व्याहृत्यवयवः पुरुषः पुरुषाकारत्वात् , पूर्णं वानेन प्राणबुद्ध्यात्मना जगत्समस्तमिति पुरुषः ; पुरि शयनाद्वा पुरुषः । सोऽहम् अस्मि भवामि ॥
Pushan = the sun, so called because he protects the world. Ekarshe, because he traverses (the sky) alone. Yama, Death, because he controls all. Surya, because he sucks up rays, life and water. Prajapatya, because he is the son of Prajapati, the Creator. vyuha = remove. rasmin i.e. your rays. samuha = unite i.e. withdraw, tejas = your light, yat te = what is yours. rupam = form, kalyanatamam = loveliest, tat te = that of yours pasyami i.e. I may see by your grace. Further I am not entreating you as a servant, because whoever is the Person in the Solar disc, composed of vyahrtis* the same am I. He is known as punisha (person) because He is of the form of a person, or because this world is full of Him in His modes of activity and thought or, again, because He lies in the citadel of the body.
वायुरनिलममृतमथेदं भस्मान्तं शरीरम् ।
ओं क्रतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर ॥ १७ ॥
(May) this life (merge in) the immortal breath ! And (may) this bodv end in ashes! Om! mind, remember, remember thy deeds; mind, remember, remember thy deeds
अथेदानीं मम मरिष्यतो वायुः प्राणः अध्यात्मपरिच्छेदं हित्वा अधिदैवतात्मानं सर्वात्मकम् अनिलम् अमृतं सूत्रात्मानं प्रतिपद्यतामिति वाक्यशेषः । लिङ्गं चेदं ज्ञानकर्मसंस्कृतमुत्क्रामत्विति द्रष्टव्यम् , मार्गयाचनसामर्थ्यात् । अथ इदं शरीरमग्नौ हुतं भस्मान्तं भस्मावशेषं भूयात् । ओमिति यथोपासनम् ओम्प्रतीकात्मकत्वात्सत्यात्मकमग्न्याख्यं ब्रह्माभेदेनोच्यते । हे क्रतो सङ्कल्पात्मक स्मर यन्मम स्मर्तव्यं तस्य कालोऽयं प्रत्युपस्थितः, अतः स्मर एतावन्तं कालं भावितं कृतम् अग्ने स्मर यन्मया बाल्यप्रभृत्यनुष्ठितं कर्म तच्च स्मर । क्रतो स्मर कृतं स्मर इति पुनर्वचनमादरार्थम् ॥
Now that I am dying, may my life (Vayu) abandoning the bodily adjunct assume the godly, in the immortal breath (amrtam anilam ) of the universal Self, the ' connecting thread ' of all. pratipadyatam ( "may reach" ) is to be understood. The meaning, agreeably to the prayer for entrance, is "May this subtle body purified by meditation and karma advance". .atha = (and). idam=(this),'sariram = (body), hutam= (burnt) in fire. bhasmantam i.e., may it end in ashes. Om — thus is addressed Brahman —as identical with what is known as Agni the essence of Truth — following the mode of meditating on Him through this symbol, krato i.e., O mind, so called because it desires, smara i.e., remember what has to be remembered, for the time for it is now come. Therefore remember what has till now been meditated upon. Remember also whatever karma you have done till now — since boyhood. The repetition of the third pada indicates earnestness.
पुनरन्येन मन्त्रेण मार्गं याचत —
By another verse also, entrance is prayed for —
अग्ने नय सुपथा राये अस्मान्विश्वानि देव वयुनानि विद्वान् ।
युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमउक्तिं विधेम ॥ १८ ॥
0 God Agni, lead us on to prosperity by a good path, judging all our deeds. Take away ugly sin from us. We shall say many prayers unto thee.
हे अग्ने नय गमय सुपथा शोभनेन मार्गेण । सुपथेति विशेषणं दक्षिणमार्गनिवृत्त्यर्थम् । निर्विण्णोऽहं दक्षिणेन मार्गेण गतागतलक्षणेन ; अतो याचे त्वां पुनः पुनः गमनागमनवर्जितेन शोभनेन पथा नय । राये धनाय, कर्मफलभोगायेत्यर्थः । अस्मान् यथोक्तधर्मफलविशिष्टान् विश्वानि सर्वाणि हे देव वयुनानि कर्माणि, प्रज्ञानानि वा विद्वान् जानन् । किञ्च, युयोधि वियोजय विनाशय अस्मत् अस्मत्तः जुहुराणं कुटिलं वञ्चनात्मकम् एनः पापम् । ततो वयं विशुद्धाः सन्तः इष्टं प्राप्स्याम इत्यभिप्रायः । किन्तु वयमिदानीं ते न शक्नुमः परिचर्यां कर्तुम् ; भूयिष्ठां बहुतरां ते तुभ्यं नमउक्तिं नमस्कारवचनं विधेम नमस्कारेण परिचरेम इत्यर्थः ॥
Agne =(O Fire), naya =lead, supathā =by a good path. This qualifying word excludes the southern path. (The devotee means)—“I am tired of the southern path characterised by birth and death, and therefore do I repeatedly ask you to lead (me) by the good path free from birth and death”. rāye =for wealth i.e. (here) for enjoying the fruit of karma. asmān =us, that are qualified for (the enjoyment of) the fruits of the prescribed practices. viśvāni =all. deva =O God, vayunāni=karma or meditation. vidvān =knowing. Further, yuyodhi i.e., separate or destroy. asmat=asmattaḥ =from us. juhurāṇam =crooked or deceitful. enaḥ= sin; so that becoming pure thereby we may obtain our wish. We are not, however, able now to serve you actively (as of old); we can but do obeisance again and again (bhūyiṣṭhām) to you.
‘अविद्यया मृत्युं तीर्त्वा विद्ययामृतमश्नुते’ (ई. उ. ११)
‘विनाशेन मृत्युं तीर्त्वा असम्भूत्यामृतमश्नुते’ (ई. उ. १४)
इति श्रुत्वा केचित्संशयं कुर्वन्ति । अतस्तन्निर्धारणार्थं सङ्क्षेपतो विचारणां करिष्यामः । तत्र तावत्किंनिमित्तः संशय इति, उच्यते — विद्याशब्देन मुख्या परमात्मविद्यैव कस्मान्न गृह्यते, अमृतत्वं च ? ननूक्तायाः परमात्मविद्यायाः कर्मणश्च विरोधात्समुच्चयानुपपत्तिः । सत्यम् । विरोधस्तु नावगम्यते, विरोधाविरोधयोः शास्त्रप्रमाणकत्वात् ; यथा अविद्यानुष्ठानं विद्योपासनं च शास्त्रप्रमाणकम् , तथा तद्विरोधाविरोधावपि । यथा च ‘न हिंस्यात्सर्वा भूतानि’ इति शास्त्रादवगतं पुनः शास्त्रेणैव बाध्यते ‘अध्वरे पशुं हिंस्यात्’ इति, एवं विद्याविद्ययोरपि स्यात् ; विद्याकर्मणोश्च समुच्चयः ।
Some entertain a doubt (as regards the antithesis between karma and true knowledge) hearing the statements (contained in verses 11 and 14—“Overcoming death through avidyā, he attains immortality through vidyā” and “Overcoming death through the manifest, he attains immortality through the unmanifest”. We shall therefore briefly consider (the matter now) in order to clear (this doubt.) Now then, what is the reason for the doubt? The answer is—Why should not true knowledge itself be understood by vidyā in the above passage? and also (by amṛtatva true) immortality? Well, are not this knowledge of the supreme Self and karma mutually exclusive on account of the antithesis between them? True; but this antagonism is not known (through śāstra) for antagonism or the reverse should be based on śāstraic authority only. Just as the performance of karma and the practice of Vidyā are known through śāstra alone, so also should their opposition or agreement be. As the śāstraic prohibition “No creature should be hurt” is annulled by śāstra itself in “In a sacrifice animals may be killed” so also should it be in the case of vidyā and avidyā as well as in the case of knowledge and karma.
No; because the Veda says—“Distant are these.—opposed and leading in diverse ways—karma and knowledge” (Katha Upanishad ii, 4)- If it be said that owing to the statement in verse 11, there is (likewise) no antagonism between them, we reply ‘No’; because there can possibly be no option as regards opposition or agreement between true knowledge and avidyā. If it be rejoined that there is no antithesis at all, on the strength of the injunction (here in verse 11) regarding their combined practice, we repeat ‘No’; for the two cannot conceivably co-exist.
क्रमेणैकाश्रये स्यातां विद्याविद्ये इति चेत् , न ; विद्योत्पत्तौ तदाश्रयेऽविद्यानुपपत्तेः ; न हि अग्निरुष्णः प्रकाशश्च इति विज्ञानोत्पत्तौ यस्मिन्नाश्रये तदुत्पन्नम् , तस्मिन्नेवाश्रये शीतोऽग्निरप्रकाशो वा इत्यविद्याया उत्पत्तिः । नापि संशयः अज्ञानं वा,
‘यस्मिन्सर्वाणि भूतानि आत्मैवाभूद्विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः’ (ई. उ. ७)
इति शोकमोहाद्यसम्भवश्रुतेः । अविद्यासम्भवात्तदुपादानस्य कर्मणोऽप्यनुपपत्तिमवोचाम । ‘अमृतमश्नुते’ इत्यापेक्षिकममृतम् ; विद्याशब्देन परमात्मविद्याग्रहणे
‘हिरण्मयेन’ (ई. उ. १५)
इत्यादिना द्वारमार्गयाचनमनुपपन्नं स्यात् । तस्मात् यथाव्याख्यात एव मन्त्राणामर्थ इत्युपरम्यते ॥
If it be urged that vidyā and avidyā are to be pursued by the same (person) one after the other, we reply ‘No’; for when true knowledge comes to a person, nescience is inconceivable in him. Thus (for instance) if once a man experiences heat and light in fire, there cannot arise in him the ignorance—that fire is cold or devoid of light. Nor can there be doubt or delusion (in a knower) for verse 7 denies all possibility of them. Nescience being inconceivable,—we have said—its result—karma—is equally inconceivable. The immortality spoken of (here) is only relative. Further if vidyā in this passage referred to knowledge of the supreme Self, praying for an entrance would be inappropriate. Thus we conclude by stating that the meaning of the verses in question is, as we have explained.
इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य श्रीमच्छङ्करभगवतः कृतौ ईशावास्योपनिषद्भाष्यम् सम्पूर्णम् ॥