Chandogya Upanishad with Shankara Bhashya - English Translation Part 2

THE

Gbba'nbogga
UPANISHAD

AND
SRI SANKARA'S COMMENTARY

TRANSLATED BY

GANGA'NA'TH JHA,' M.A.. F.T.S.

PUBLISHED BY

V. C. SESHACHARRJ, B.A., EX., M.R.A.S.
Vakil, High Court, Madras

FOURTH VOLUME

>BAS
THE INDIA PRINTING WORKS

1923

(fa*-** /f *

Dr. ANNIE BESANT.
President, Theosophical Society, Adyar, Madras, S.

Hbe Gbba'nboa^a

SECOND PART,

CONTENTS.

PBEEAOE

Fifth Adhya'ya

Sixth .,

Seventh

Eighth

Page.

1

. 221

PBEFAOE.

THE encouragement which the first three
volumes of this series have received at the hands
of the public and the request of many of my friends
to have the second part of the ChMndogya
publised as soon as possible hare induced me to
get the present volume through the pre^s within a
short space of time.

I am glad I am in a position to announce that
the translation of the Brihad&ranyaka Upanishad
which was in the hands of Pandit Ganga Nath Jh&
has been completed and it will shortly be issued in

parts*

> Madbas, 1
May, 1023 J

Y. C. SESHACHABRI,

Publisher,

Wot <Cbba*nbo0\>a IHpattisbab

ADHYA'YA V.

KHANDA I.

% % % ^i ^m^M 3%sr r %%^ mm wit

He who knows the oldest and the best becomes
the oldest and best. Breath indeed is the oldest
and the best. (1)

Com. — The northern way of the philosophy of
the conditioned Brahman has been explained.
Now, in the fifth Adhyaya, after having explained
the same way, with regard to the knowers of the
Five Fires, and to such house-holders and celibates
as are devotional in their nature and endowed with
other sciences, — what is to be described is another
way, the Southern, characterised by " Smoke '' and
the rest, which belongs to those who perform
sacrifices alone, and which is in the shape of
frequent returns, a way of metempsychosis, much
harder than the previous one. Such explanation,
being for the purpose of creating dispassion in the
minds of men, is now begun. " Breath is the best,**

2 THE CHHA'NDOG-YA UPANISHAB

among speech '&c. This Breath has been fre-
quently mentioned in the foregoing sections :
"Breath is Samvurga" &c, &c. "But how is
Breath the best among Speech &c, when the cha-
racter of functioning conjointly belongs equally to
all of them ; and whence follows its meditation ?"
In order to establish the fact of Breath being the
best, the present section is begun. Any one, who
knows that which is the oldest in age, and the
best in quality, becomes the oldest and the best.
Having attracted the listener by mentioning the
result, the text lays drwn that "Breath is the
oldest " in age, among speech and the rest ;
because, while the child is in the womb, the Breath
attains its functioning stage, before speech and
the rest, and it is by this prior functioning of the
Breath that the foetus grows; while it is only
after' the organs of sight &c, have been developed
in the foetus, that speech &c«, begin to function ;
hence, Breath becomes the oldest in age. The fact
of Breath being the best will be explained by the
instance of the Suhaya (horse) &c„ &c. Hence, in
this aggregate of causes and effects, Breath is the
oldest and best.

*ft § % ^^5 ^ 3I%ST £ ^Flf *ftfa ^RR 3fe

II ^ II

He who knows the richest, becomes the
richest of all his own. Speech is the richest (2)

Com. — "One who knows the richest" — i.e., the
best coverer, the most endowed with wealth —
himself being the richest among all his own
relations. It is explained what the richest is :

WITH SRI SANKARA'S COMMENTARY 3

• *

^'Speech is the richest," — since eloquent persons
suppress others, they are the most endowed with
wealth ; and hence speech is the richest.

^rspk %fmt if \ I!

He who knows firmness, becomes firm in this
world and also in the other. The eye is firmness (3)

Com. — He who knows firmness, becomes firm
in this world, and also in the other. It is explained
what firmness is : "The Eye is firmness" — inas-
much as it is only by seeing with the Eye, that
one remains firm on even as well as on rough
ground ; the Eye is firmness.

*fr i[% ^^ ^ h-ftf^ ww- ^?ph "W«* m*tpnm
m to *ro 1! s II

One who knows prosperity, — all his desires
prosper, both divine and human. The Ear is
prosperity. (4)

Com,* — One who knows prosperity, — all his
divine and human desires prosper. It is explained
what this prosperity is : "The Ear is prosperity,"
— since it is by the Ear that the Vedas are heard,
and their meaning understood, whereby, sacrifices
are performed, whence proceed all desirable
things ; therefore, the Ear being the means of the
prosperity of desires, it is iirosperity.

sn^cFR II <\ II

One who knows the home becomes the home
of his people. Mind is the home. (5)

4 THE CHHA'NDOGYA UPANISHAD

• »

Com. — One who knows the home becomes the
home, i.e., the support — of all his people. It is
explained what the home is :—"Mind is the home,"
—since mind is the substratum of the objects,™
cognised by the senses for the sake of the person,
in the shape of perceptions ; therefore, mind is said
to be the home, or substratum.

qsftft I! \ II

Now, the five senses quarrelled together, as to
who was the best — saying 'I am better'. '1 am
better.' (6)

Com. — Now, the senses, described above with
their qualities, quarrelled together — every one of
them saying ' I am better,' ' I am better,' and thus
contradicting one another.

$rg |fcf ii vs ii

The senses having gone to Prajdpati, their
father, said to him : ' Sir, who is the best amongst
us' ? He said to them : ' He on whose departure,
the body looks the worst, that amongst you is the
best.' (7)

Com. — Thus quarrelling among themselves?
and desiring to decide as to who among them was
the best, they went over to fheir progenitor,
Prajdpati, and asked him : "Who among us is the
best in quality?" The father replied: "from
amongst you, he, on whose departure, this body

WITH SRI SANKARA'S COMMENTARY 5

looks the worst,— even though living, yet appear-
ing like dead, and looking worse than a corpse,
unclean and untouchable— that amongst you is the
best." He replied in this round about way 5 in order
to avoid giving pain to any of them.

€ ^ IU II

The Speech went forth ; and having stayed
away for a year, it came back and asked : ' How
have you been able to live without me V ' Just like
the dumb not speaking, but breathing with the
breath, seeing with the eye, hearing with the ear,
and thinking with the mind.' Speech entered. (8)

Cow.—- Having been thus addressed by their
Father, from among the senses, speech went forth;
and having stayed away for a year, — i.e., ceased to
exercise its function, — and then having comeback
asked the other senses : "How were you able to
hold your own during my absence ?" They replied:
"just as the dumb &c— ue., just as in the ordinary
world, the mute, not speaking with speech, live all
the same. In what way does he live ? '*' Breathing
with the breath, seeing with the eye, hearing with
the ear, and thinking with the mind,"— just per-
forming the functions of all the other senses. In
the same manner, did we manage to live, Having
thus realised the fact of itself not being the best
among the senses, Speech entered into the body i.e.
began to exercise its function.

6 THE CHHA'NDOG-YA UPANISHAD

TpftW^ ws^n 3tm^' smr- m^ ^%

II p . II

sierras ^mft wm q^TRr^ ^ws#

II MI

The Eye went forth ; and having stayed away
for a year, it came back, and asked : ' How have
you been able to live without me ? ' ' Just like the
blind, not seeing, breathing with the breath, speak-
ing with the speech, hearing with the ear, and
thinking with the mind.' The Eye entered. (9)

The Ear went forth ; and having stayed away
for a year, it came back and asked : ' How have
you been able to live without me ? '. ' Just like
the deaf, not hearing, breathing with the breath,
speaking with the speech, seeing with the eye, and
thinking with the mind.' The Ear entered- (10)

The Mind went forth; and having stayed
away for a year, it came back and asked : ' How
have you been able to live without me ?'. ' Just as
children, without mind, breathing with the breath,
speaking with the speech, seeing with the eye, and
hearing with the ear.' The Mind entered. (11)

WITH SRI SANKARA'S COMMENTARY 7

Com^-The rest is similar to what has gone
befdre. The eye went forth, the ear went forth,
the mind went forth, &c. &c. &c. " Children with-
out mind"—ue. % with undeveloped minds.

Now the Breath, just as going to depart, tore
up the other senses—just as a spirited horse might
tear up the pegs to which he is tethered. They
gathered round him, and said : ' Sir, prosper, you
are the best of us ; do not depart.' (12)

Cow?.— When speech &c, had all been ex-
amined, the Breath in the mouth, just as he was
going to depart— z'.e., just as he thought of going
away — did this : just as in the ordinary world, a
spirited horse, when struck by Mb rider by a whip
with a -view to test him, might tear up the pegs to
which he is tethered, — so did Breath tear up the
other senses, speech and the rest. And these
senses, having been thrown from their places,
and not caring to live there, gathered round the
Breath in the mouth, and said : ' Sir, prosper,' — be
you our lord— because / you are the best amongst
us ; and do not depart from this body.'

8 THE CHHA'KDOGYA UPANISHAD

Then speech said to him : 'If I am the richest,
you are the richest.' Then the Eye said to him :
4 If I am firmness, you are firmness.' (13)

Then the Ear said to him : 'If I am prosperity,
you are prosperity '; Then the Mind said to him :
4 If I am the home, you are the home.' (14)

Com. — Now speech and the rest, confirming, as
it were the superiority of Breath, said — just like
people recognising the authority of the king by
making presents to him. Speech said: 'If I am
the richest, you are the richest' — i.e., the property
of being the richest, which belongs to me, is yours.
Or, it may mean, that this property is in reality
your own ; it was through ignorance that I mistook
it for my own. The same interpretation is appli-
cable to the cases of the Eye, the Ear and the
Mind.

And people do not call them ' speech,' ' eye,'
4 ear,' or 'mind' ; they call them ' Breath ' for Breath
is all these. (15)

Com. — The assertion of the text that the speech
said so to the breath in the mouth is true ; because s
in ordinary parlance, the senses are not called
either 'speech,' or 'eye,' or 'ear/ or 'mind,' but
'Breath. Because Breath is all these senses ; there-
fore, what the speech &c, told the Breath was only
a fact. " "Well, how can this be ?" It is only
sentient persons that can quarrel among them-
selves, as to who is the best of them. Nor is it
possible for the Eye, &c, to speak, without speech*"

WITH SEI SAWKAEA'S COMMENTABY 9

« •
nor is it possible for them to depart from the body;
then again, to enter in it, go to Brahman, or eulogise
the Breath. True: but the sentient character of
speech and the rest is based on Scriptures, inas-
much as they are presided over by the deities of
Fire &o. If it be urged that this theory of a
multiplicity of sentient agencies in a single body
militates against the nydya doctrine, — we deny
this ; because, they hold God to be the efficient
cause (of the body) ; and those that admit such
a God, also hold that it is always through
the supervision of God, that any functioning
is possible, for the internal and external organs,
mind and the rest. And we too do not hold the
intelligent deities of Fire &c, to be the inner
enjoyers (personal agents) ; but as a matter of
fact, we admit a God, only as supervising over
these deities, — having in themselves the causes
and effects, being only different manifestations of
the single deity of Prdna, and serving only as
prototypes of the millions of differentiations into
the Physical, Supernatural, Divine, and the like.
And this God is without any organs, — as declared
in such texts as : " without hands and feet, he runs
and holds, he sees without eyes, and hears with-
out ears." and the SvetCisvatara reads : " Look upon
Hiranyagarbha being born" ; " He brought forth
Hiranyagarbha, first of all" and so forth. We are
going to explain later on that the Enjoy er is the
Jiva, connected with the results of actions, and as
such, differing from the aforesaid God. The
conversation of speech and the rest is a mere
assumption, — meant to establish, for the wise, the

10 THE CHHA'NDOGYA UPANISHAD

superiority of Breath, both by means of negative
and affirmative reasonings. Just as in the world,
certain persons, quarrelling on the point of the
superiority among themselves, ask a wise person
as to who among them is the best,— and being told
in reply that one who accomplishes such and such
a task is the best, they go forth and each of them
tries to fulfil the condition laid down, and thereby
ascertain the superiority of one amongst them-
selves; — so, exactly the same process the text has
applied, by assumption, to the case of speech and
the rest. The wise one is to ascertain the
superiority of Breath, on the ground of the fact
that the body was seen to live, in the absence of
speech and the rest, while it ceased to live on the
departure of breath. As says the text of the
Kaushitaki also : "one lives devoid of the Speech :
we see the dumb ; one lives devoid of the Eye : we
see the blind ; one lives devoid of the Ear : we see
the deaf ; one lives devoid of the Mind : we see the
children ; one lives when the arm is cut off ; one
lives when the thigh is cut off," and so forth.

Thus ends the First Khanda of Adhydya V.

ADHYATA V.

KHANDA II.

He said : ' what shall be my food?'. They
replied : ' whatever there is, from the dogs to the
birds'. This is the food of the Breath ; his name is
distinctly ' Ana.' For one who knows this, there is
nothing that is not food. (1)

Com. — The Breath in the mouth said: "what
shall be my food ?" Having assumed the breath to
be the questioner, the text assumes the speech and
the rest to be the repliers ; and the reply given is :
"whatever is known as food, in this world, includ-
ing even dogs and birds, that will be your food."
And in order to show that Breath is the eater, and
that everything is food for Breath, the text adds
its own independent testimony, apart from the
assumed story : whatever food is eaten by living
beings, in this world, is really of Ana, Breath, i.e.,
all food is eaten by the Breath alone. And in order
to show that it pervades over activity of all kinds,
the name of Breath is distinctly " Ana " ; the prefix
" Pro" only specialising the motion (signified by
the root ' Ana '). The distinct utterance of the

12 THE CHHA'NDOGYA TJPANISHAD.

name "Ana" constitutes an utterance of the
name of the eater of all foods ; i.e., the name
" Ana " directly denotes the ' eater of all foods.'
One who knows this — i.e., knows himself to be
Breath, as residing in all beings, and as the eater
of all foods — , for such a one, there is nothing that
is not eatable ; i.e., for such a knower, everything
becomes food ; since the knowing Person is Breath
itself ; — as declared in another text : having begun
with "It is from Breath that it rises, it is in Breath
that it sets", it finishes with ' from the knower of
this does the sun rise, in the knower of this does it
set.' (1)

^#fw- <pari iqRsiiifi: qfc^fa <?wpi ^ tot

He said : 'What shall be my clothing ?. ' They
said 'water'. Hence, it is that while eating, people
cover it, both before and after, with water. He
thus obtains clothing, and is no longer naked. (2)

Com. — The Breath said again, — the assumption
being as before : "what shall be my clothing ?".
Speech &c, replied "water." And because water
is the clothing of Breath, therefore, when going to
eat, and also after having eaten, the learned
Brdhmanas do this. What is it that they do ?
Before eating, and after having eaten, they cover
up the Breath with water, as if with cloth. Then
he becomes capable of being clothed, — i.e., obtains
clothing, and ceases to be naked. Since the
absence of nakedness is signified by the mere

WITH SRI SANKARA'S COMMENTARY. 13

presence of the cloth, the addition of " ceases
to be naked'' must be taken to mean that he
also obtains a wrapper. What is meant here
is that the sipping of water, done before and
after food, must be simply looked upon as
being the clothing of Breath ; and the " covering
by water" is not a third sipping. Because, what is
meant by the preceding mantra is that whatever
food is actually eaten by living beings is to be
looked upon as belonging to the Breath ; so too,
in the present case, the questions — what will be
my food, and what will be my clothing — and the
replies given being exactly similar. Otherwise, if
the present passage be taken to signify the per-
forming of an independent sipping — apart from
what is ordinarily performed, then, in the former
case too, the food ordained for Breath would come
to include even such insects &c, as are not
ordinarily eaten. For, the question and the reply
in the two cases being exactly similar, and being
for the sake of knowledge, and as such, the section
being simply for the sake of knowledge, it can
never be right to interpret them by halves. There
is an objection that the ordinary sipping is for the
sake of preparation—- readiness for food, and as
such cannot be for the second purpose of clothing
the Breath. But this objection does not hold : since
we do not assert the sipping to have both the ends;
all that we mean is that the water, that is sipped
for the sake of readiness, is to be looked upon as
the clothing for Breath—this is what is enjoined
by the passage ; and as such, the objection to the
double purpose of the sipping falls to the ground.

14 THE CHHA'NDOGYA UPANISIJAD.

If it be urged that it could be so looked upon, only
if the water were for the purposes of clothing, — we
deny this ; because in a sentence, which is meant
to have the sole purpose of knowing the clothing,
if the meaning be taken to be the laying down of
an indpendent sipping for the sake of clothing,
and also the injunction of looking upon it as not
naked,-— there would be a split of the sentence ; and
there are no grounds for holding the sipping to
have both the purposes.

WETFftfa II \ ll

Satijakuma Jdbula, having explained this to
Oosruii the son of Vyaghrapad, said to him: ' if one
were to tell this to a dry stick, branches should
shoot forth, and leaves would sprout out from
it-' (3)

Com.— -The aforesaid philosophy of Breath is
eulogised. Batyakuma Jdbdla, having explained
this philosophy of Breath to Gosruti, the son of
Vyaghrapad, said to him something else, that
follows : 'If even to a dry stick, one knowing the
Breath were to explain this philosophy, from that
stick would shoot forth branches, and leaves would
sprout out. "What then would be the result, if it
were explained to a living man ?"

WITH SRI SANKARA'S COMMENTARY. 15

« »

If one desire to reach greatness, then having
performed the initiatory rite on the Amdvasya and
on the Paurnamdsi night, having stirred up with
curd and honey, the mash of all the herbs, he
should pour 'a libation of ghee into the fire,
saying ' Svuha to the oldest S Svdhd to the best !' ;
and then he should throw the remnant into the
mash. (4)

Com. — The text now lays down the action of
mashing, for one who knows the Breath as des-
cribed above. Now, after this, if one wish to reach
greatness, then he should perform the following
action. Greatness is followed by wealth ; and the
wealthy person possesses treasures ; and these
treasures are the means of the performance of
actions, whence becomes possible either the path
of the Gods or that of the Fathers. And with a
view to this end, if one desires greatness, he should
perform this action, which is not for one who
desires merely a sensuous enjoyment of objects.
And it is for such a one that the restrictions of
time &c, are laid down. Having been initiated on
the Amdvasya night,— i.e., having observed the
restrictions of sleeping on the ground and per-
formed the penances of speaking the truth,
observing strict celibacy and the like. The initia-
tory rite itself, however, does not make up the
whole action ; because, the action of mashing does
not form part of it. From another text — Upasad-
vrati &c" — one also observes another restriction of
drinking milk alone. On the Paurnamdsi night,
he begins the action proper. Having collected all
sorts of herbs — those found in the villages, as well

16 THE CHHA'NDOGYA TTPAEISHAD.

as those in the forests ~, in quantities either large
or small, he should thrash them, and make them up
into a pulp, and then having put the pulp into a
vessel or a cup made of udambara wood — in accord-
ance with an injunction occurring in another text
— he should mash it up with curd and honey ; and
then having placed the whole thing before him, he
should pronounce " Svdhd to the oldest ; Svdhd to
the best 1" and pour a libation of ghee into the
ordinary fire, and throw the remnant, attaching to
the Sruve, into the mash.

l^cfr t& wmm^Ri w <\ it

Saying ' Svdhd to the richest ', he should pour
a libation of ghee into the fire, and throw the
remnant into the mash. Saying ' Svdhd to firm-
ness ', he should pour a libation of ghee into the
fire, and throw the remnant into the mash, Saying
* Svdhd to prosperity', he should pour a libation of
ghee into the fire, and throw the remnant into the
mash. Saying ' Svdhd to the home', he should pour
a libation of ghee into the fire, and throw the
remnant into the mash. (5)

Coot.— The rest is similar to what has gone
before. He should throw the remnant after having
poured the libation, saying, in each case ' Svdhd to
the Richest, to Firmness, to Prosperity, and to the
Home \

WITH SRI SANKARA'S COMMENTARY 1?-

mm^ sr H 1%: Mr T^rsWcf: g- jit ^gq - *'

fer* ^r^wr^Tc^? w?c£#%^ flTOTtftfcf I! s 11

Then, moving away, and holding the mash in
his hand, he recites : "Thou art 'Am a' by name, as
all this resrs with thee. He is the oldest and best,
the king and sovereign. May he lead me to the
oldest age, to the best position, to kingship and
sovereignty. May I be all this." (6)

Com.- Then, moving a little away from the
Fire, and holding the mash in his hand, he recites
the following Mantra: "Thou art Amu by name"--
Ama is the name of Breath ; and inasmuch as
Breath moves in the body, by means of food, the
mash, being a food of Breath, is eulogised, as
being Breath itself : "Thou art Ama by name".
Why ? Because all this universe rests with thee-,
in the character of Breath. And the mash, as-
Breath, is also the oldest and best ; and hence also 7
" King,"— effulgent, and " Sovereign "-~i.e , one
who extends his protection to all things. May
this mash lead me to its own qualities — oldest age
and the rest. " May I be all this "—world, — like
the Breath, The particle *W signifies the end of
the mantra.

2

18 THE CHHA'NDOGYA UPANISHAD

Then he eats with the following verse, at each
foot: saying, 'we ask for Sctvitris,* he takes a
little ; saying ' the God's food ', he takes a little ;
saying ' the best and all-sustaining,' he takes a
little ; saying ' we meditate upon the quick of the
God ' he drinks up all ; and having cleansed the
vessel or cup, he lies down behind the fire, either
on a skin, or on the ground, in silence, peacefully.
Now if he sees a woman, he must know that his
business has succeeded. (7)

Com.-— After this, at each foot of the following
yerse, he takes a little of the mash. That is, he
takes a morsel at each foot of the verse " That food
of SuvitrV of the progenitor, which includes both
the 'Breath and the Sun' — "we asked for" — this
food being in the form of the mash ; the meaning
being "by eating of which food of the Sun* we shall
attain to the form of the Sun." "Of the God"— of
the Sun — refers to "Saiitri" gone before. "Best" of
all the foods. "All-sustaining"— the greatest
Sustainer, or the Creator, of the 'whole world. Both
of these qualify the "food". "Quick" — i.e., of quick
form,— of the Sun, "we meditate upon"— we think
of, after having our hearts purified and duly
-prepared by the excellent food. Or, the meaning
may be: ''we performed this sacrifice with a view
to attaining to greatness, the cause of 'Bh&ga*
(Riches); and it is this that we think of." "He
drinks up all", that is left of the mash. And
having cleansed the vessel or the cup of udumbara
wood, and having washed his mouth after eating,
he lies down behind the fire, with his head towards
the East, either on a skin, or on bare ground, in

WITH PRI SANKARA'S COMMENTARY 19

»

silence (not speaking) ; — '"in peace" — i.e., having
his mind under such control as not to be troubled by
evil dreams. Then, if he sees, in his dream, a woman,
he must understand that his business in hand has
succeeded.

?f^q mil *ej q% ^f% im ^$m% q^ m~

And there is this verse to the effect: 'If during
such sacrifices as are performed with a definite end
in view, one should see a woman in dreams, — in
such dream- vision, he should recognise success ;
yea ! in such dream- vision.' (8)

Com. — To this effect, there is this verse: if,
during the performance of such sacrifices as are
performed with certain definite ends in view, one
happens to see a woman, during his dreams, then
he should recognise success ; i.e., he should know
that success would surely result. "In that dream-
vision"— i.e., in that vision of a woman, in a dream.
The repetition is meant to indicate the end of the
sacrifice.

Thus ends the Second Khanda of AdhyCiya V.

ADHYA'YA V.

KHAN DA III.

Svetakefu, the grand-son of Aruna, went to the

assembly of the Panchcdas. Praidhana Janali

asked him : 'Boy, has thy father taught thee?' 'Yes.

Sir.' (1)

Com. — For the purpose of creating dispassion

in the minds of those desiring Liberation, various

ways have to be explained — ways beginning from

Brahman and ending down to the tuft of grass*

"With a view to this, the next story follows :

Si&taketu, by name, — the grand-son of Aruna, went

to the assembly of the PanchCda people. And when

he had reached the assembly, Pravahana, the son

of Jivala, asked him : '0 Boy, has thy father taught

thee?' — meaning thereby — "What hast thou been

taught by thy father ?" Being thus asked, the boy

replied : "Yes, Sir," — meaning "Yes, I have been

taught by my father."

3c*T ^Tsfa SOT smfifc! ?T m^ im lc*T 9*JT

WITJi SRI SANKARA'S COMMENTARY 21

'Dost thou know where men go to, from hers?'
s No, Sir.' 'Dost thou know how they return?' 'No,
Sir.' 'Dost thou know the diverging point of the
two paths — the path of the Gods and the path of

the Fathers ? ' 'No, Sir'.

Com. — He said to him : " If thou hast been
taught, dost thou know the place where men go to,
after baring gone up from this world?" The other
replied "No, Sir"— "I know not what you ask."
" Then dost thou know by what means they
come back?" He replied : "No, Sir." 'Dost thou
know the point of divergence of the two partly
contiguous paths"-— j'.e., the place from where the
persons destined for the two paths, having gone
together for some distance, separate from one
another. 'No, Sir.'

II \ II

'Dost thou know why that world is never
filled ?' 'No Sir.' Dost thou know how in the fifth
libation, water comes to be called Man V 'Indeed,
Sir, no.' (3)

Com. — " Dost thou know why that world of the
Fathers — from where people come back — is not
filled with the ma ny men that are passing thither?"
He replied: "No, Sir." "Dost thou know how,
in what order, when the fifth libation has been
poured, the water, that is poured as the sixth
libation, comes to be called 'Man* "7 He replied*.
" Indeed, Sir, I know not any of these things."

22 THE CHHA'NDOGYA UPANISHAD

sp4?3 i^gflTsi^iw qi g\mfa ^ fencer* ?3ts-

§f|l5T f#Tf^ e ^TSSq^f: f^rg^T fix li^pqn^-

'Then, why didst; thou say thou hadst been
taught ? One who does not know these things, how
can he declare himself instructed ?' Troubled in
mind, he came to his father's place, and said to
him : * Sir, without having taught me, you told me
that I had been taught.' (4)

Com. — "'Thus then, being totally ignorant,
wherefore didst thou say thou hadst been taught t
One who knows not the things that I have asked*
how can he declare among the wise, that he is.
instructed ? " Thus troubled in mind, by the King,
Svetaketu came to hip father's place, and said to
his father: "Sir, without having taught me, you
told me, at the time of finishing my studies, that
you had taught me."

?r ^ q^jfta^rH wti a ^wrfafrj II \ IS
^cqp% cnwraiwk *r ^ftfa ^r f <p^t w^ II ^ II

'That fellow of a Kshatriya asked me five
questions, and I could not understand even one of
them,' The father said : ' As you told me these

WITH SRI SANKARA'S COMMENTARY 23

questions, I did not understand any one of them-
If I had known these, why should not I have told
them to you ?' (5)

Then Gautama went over to the King's place,
and when he reached the place, the King tendered
him proper respects. In the morning, he went
over to the King in his assembly. The king said
"Gautama, ask a boon out of such things as belong
to the world of men.' He replied : 'Let such thing®
as belong to the world of men rest with thee. Speak
to me the same speech that thou didst speak to my
boy.' He was perplexed. (6)

Com. — Because five questions did the "fellow of
a Kshatriya" — one whose relatives are Kshalriyas
he himself being a wicked person — put me; and out
of these questions I could not understand the
meaning of even one of them. The father replied:
'' Just as you came, you repeated these questions
to me, and I could not understand a single one of
them. Thus then, from your own ignorance, you
should infer my ignorance also. That is to say,
just as you do not know these questions, so, I too
do not know them. Therefore, do not think
otherwise (ill) of me, because I do not know them*
had I known them, for what reason should I not
have told them to you, my dear child, at the time
of your finishing studies. " Having thus consoled
his boy, Gautama— i.e., the Rishi of the family of
Gautama — went over to the place of the king
Jaivali. And to him, the king offered proper
respects. And being thus entertained by the king;.
Gautama went over to him in the morning, as he'
was sitting in his assembly. Or, " Sabhdga u may

24 THE CHHA'NDOGYA UPANISHAD

mean " being duly respected" by others, Gautama
came to the king. The king said to Gautama; ''Ask
for a boon out of such things as belong to the
human world" — i.e., such things as villages and the
like. Gautama replied : " king, may such human
-wealth rest with thee. Thou must speak to me the
same speech, full of questions, that thou didst
speak to my boy." Having been thus addressed by
Gautama, the king became perplexed, as to how he
could do what he was asked to do.

He commanded ' stay here for a long time'.
Then he said to Lim : 'As to what you have told
me, Gautama, before you, this knowledge did not
go to the Brdhmcnia ; and therefore, among all the
people, it was only to the Kshairiya that the
teaching of this belonged.' Then he began. (7)
Corn.— He was perplexed, because he could
not deny the request of the Bruhmana\ and so
thought it his duty to explain the philosophy to
him ; and he 'commanded him to stay for a long
time. The king hinted at the philosophy, and then
ordered him to say, — for this he apologises, by
giving an explanation of his conduct. The king
said : Though equipped with all knowledge, yet,
through ignorance of this particular philosophy,
you have asked me, in such a way, to explain to
you the philosophy, that I am declaring it to you.
But there is something to be said on this point, —

WIT£ SRI SANKARA'S COMMENTARY 25

-that prior to you, this knowledge did not go to the
Brahmanas ; nor did the Brdhman&s teach this
Science. And it is for this reason, an universally
recognised fact that it was to the Kshairiya caste
alone that the business of teaching this Science to
pupils belonged. And it is through a line of
Ksliatrhjas alone that this science has been handed
down up to this day. However, I am going to
impart it to you ; and henceforth it will go to the
BrahmunCis. Therefore you will excuse me for
what I have said." Having said this, he, the king,
explained the Science' to him.

Thus ends the Third Khanda of Adhydya V.

ADHYA'YA V.

KHANDA IV.

' That world, Gautama, is the Fire ; the Sun
Is its fuel, the rays are the smoke, the day is the
flame, the Moon is the embers, and the Stars are
the sparks.' (1)

Cow.-— The question that is taken in hand first
Is about the water in the fifth libation ; because,
an explanation of this would make easier the
explanations of the other questions. The beginning
of the two libations of the Agnihotra have been
•described in the Vdjasaneya ; and the questions
s-ef er to that. The starting up of the libation is the

26 THE CHHA'NDOGYA UPANISHAp

Way, the satisfaction is Firmness, and the rise is
the Return into the world. The explanations of
these have also been given in the same book :
"These two libations, on being poured, start up ;.
and they enter the sky ; they make the sky the
A'havaniya Fire ; they make the Air fuel, the rays
the white libation ; then they satisfy the Sky ; and
then rise up &c, &c. Similarly do they satisfy
the Heaven ; and thence they return ; and then
having entered into this earth, and satisfied it,
they enter into the man ; then finally having
entered into the woman, they rise up in the world."'
And what is shown here is that the mere commen-
cement of the two libations of Agnihotra is made
in the said manner. Whereas, what is meant to be
laid down here is the means of attaining to the
northern path, in the shape of worshipping, as
Fire, the aforesaid cornmencement, in the shape of
the Apurva of the Agnihotra sacrifice, after having
divided this latter into its five component parts.
With this view, it is declared : " That world,
Gautama^ is the Fire, &c\ What is meant here is that
the morning and evening libations of the Agnihotra,.
poured by means of milk &c, accompanied by due
devotion, duly endued with the A'havaniya Fire,
Fuel, Smoke, Light, Embers and Sparks, as also-
with the agencies of the doer and the like, — having
gone up through the sky, enter into the Heavenly
Region, and thus become etherealised, come to be
connected with water, and hence called by the
name " water," and also by the name " Faith"; and
the Fire is the substratum of these. The fuel &c,
connected with them are nest described: The idea of

WITH SRI SANKARA'S COMMENTARY %1

Fire in the libations is also pointed out in the same
manner: "That world is the Fire, Gautama— -just
as in the case in question we have the A'havaniya
Fire, the substratum of the Agnihotra. And of
this Fire, named " the Heavenly Region", the Sun
is the fuel ; as that world shines only when lighted
up by the Sun ; therefore, on account of lighting up r
the Sun is the fuel. The rays are the smoke,
because they rise from it ; as it is from the fuel
that smoke rises. The Day is the Flame,— because*
of the similarity of being bright, as also of being
the effects of the Sun. The Moon is the embers,
—because it is only when the Day has ceased that
it becomes visible ; just as it is only when the Flame
is extinguished that the embers become visible*
The stars are the sparks,— because these are also
besprinkled about, like parts of the Moon (just as
sparks of the embers).

clftjfiFffaffift ^j?: 3TSJ life! cR^FT STTIcT: $m

;crt tmm II \ II

In this Fire, the Gods pour the libation of
Faith; and from this libation, king Soma is born,(2)

Com.— In the Fire described above, the Gods—
the sacrificer's Prdnas, in the shape of Fire &c,
with regard to the Gods— pour the libation of
"Faith"— the ether ealised waters, in the shape of
the various modifications of the Agnihotra libation,
endowed with Faith, are called u Faith." Specially
as in the question it is mentioned that "in the fifth
libation the water comes to be called ' Man' ",—
which points to water as being the object poured'as
libation. And it is also ordinarily known that

28 THl CHHA'NDOGYA UPANISHAD

»

'Faith is water' and that 'it is only after Faith has
been taken up that people start a work.' This
5< Faith" in the form of water, they pour as libation ;
and from this libation is born Soma, the king
who is a modification of waters called '"Faith" that
are poured into the Fire of the Heavenly Region.
Just as it has been described that the waters bring
about in the Sun certain effects in the shape of the
Red &c, when they (waters) are in the form of the
honey of the flowers of Rigveda, carried along by
the bee of Hik, — so, in the present case, these
waters, forming integral parts of the Agnihotra
libation, in their subtle etherealised forms called
" Faith," enter into the Heavenly Region, and
bring about their effect in the shape of the Moon,
as the fruit of the two Agnihotra libations. And the
sacrificers too, performing the Agnihotra, — becom-
ing identified with the libations, imbued with the
thoughts of the libation, attracted by action in the
shape of the libations, and bearing an inherent
relation with the '"Faith" — waters,— enter into the
Heavenly Region, and become the Moon. For, it
was for this sake tbat they performed the Agni-
hotra.Wh&t is meant to be explained here is,not the
way of the sacrificers, but the modification of the
libations, which are explained in the proper order
of sequence, of the five Fires, as the chief factor
for purposes of meditation. The way of the
ignorant will be explained later on, in the order
of "smoke See", — as also the way of the wise,
..brought about by knowledge.

Thus ends the Fourth Khanda of Adhydya V.

ADHYA'YA V.

KHANDA V.

q|pqj era ^cfm^Fcf^ ?$3 ®$m fft %3[f%~~

Parjanya, Gautama, is the Fire. Of this
Air is the Fuel, the Cloud is its Smoke, the
Lightning its flame, the thunder its embers, and the
thunderings its sparks. (1)

Com. — The meaning of the synonym of the
second libation is explained. "O Qautama%
Parjanya is the Fire", — Parjanya being a
particular Deity presiding over Rain. Of this, Air*
is the fuel, — since the Fire of Parjanya is flared up
by Air, rains being found to follow on the strength
of the preceding wind. The cloud is the smoke,— 8
the cloud originating in smoke, and also looking
like it. The Lightning is its flame,— -because of the
common character of being bright. The thunder
is its embers,— because of hardness, and of the
connection with lightning. The thunderings are the
sparks, — because they are spread oyer the clouds.

afafelf^ft ^: €m ^m life? WW sn§%-

w^rofcf II \ if

In this Fire, the Gods pour the libation of
Soma, the King. From this libation is born
Bain. (2)

30 THE OHHA'NDOGYA UPANISHAD

»

Com. — As before, in this Fire, the G-ods pour
the libation of Soma, the King. From this libation
is born Rain. The waters named ''Faith" having
developed into the form of Soma, when offered into
the second libation into the Fire of Parjanya,
develop into Rain,

Thus ends the Fifth Khanda of Adhydya V.

ADHYA'YA V.
KHANDA VI.

dsflrtfetef FT 3Tcn?rFfeTr f^3#WT: 11 \ II

The Earth, Gautama, is the Fire. Of this,
year is the fuel, A'kCisa its smoke, night its flame,
the quarters its embers, and the intermediate
quarters its sparks. (1)

Com, — '' The Earth is the Fire" — as before. Of
this Fire, named ''Earth," the year is the fuel,—
because it is only when the Earth is fully developed
through ihe time of the year, that it becomes
capable of producing corn. The AkCtsa is its smoke
—since the A'kdsa appears as if rising from the
Earth, just as smoke from Fire. The night is its
flame, — the night being similar to the Earth, which
is of a non-illuminative character, — just as the
Flame is exactly like the Fire. The quarters are
its embers, — because of the common character of
being calm. The intermediate quarters are the

WITH SBI SANKARA'S COMMENTARY 31

*
sparks.— because of the common character of
smallness or insignificance.

Sffa 11 \ II

In this Fire the Gods pour the libation of Bain;
from that oblation is born food. (2)

Gom.— "In this Sec." as before. From that
oblation is born food — the corns, barley &o.

Thus ends the Sixth Khanda of Adhydya V.

ADHYA'YA V.
KHANDA VII.

g«qr c^-m ^mm?m mm hftcRtdtt ^ r% r-

The man, Gautama, is the Fire. Of this,
speech is the Fuel, Breath its Smoke, the Tongue
its flame, the Eye its Embers, and the Ear its
Sparks. (1)

Com. — "The man, O Gautama, is the Fire".
Speech is its fuel, — because, it is by speech that
man is raised, while a mute person is not. Breath
is its smoke, — because, it proceeds from the mouth,
like smoke. The Tongue is its flame — on
account of redness. The eye is ite embers, — because
it is the substratum of light. The Ear is its sparks,
—-because, of the common character of being
spread over.

33 THE CHHA'NDOGYA UPANISHAD

*

In this Fire, the Gods pour the libation of
Food. From that oblation is born the semen. (2)

Com. — The rest as before. They pour the
libation of Food ; and from that oblation is born
the semen .

Thus ends the Seventh Kliunda of Adhyuya V.

ADHYA'YA V.

KHANDA VIII.

IS \ II

The woman, Gautama, is the Fire &c. &c. ...
(1)

Com,— The woman is the Fire, O Gautama,
&c. &c,

From that libation is born

the foetus. (2)

Com. — "In this Fire, the Gods pour the libation
of semen ; and from that oblation is born the

WITH SE1 SANEARA'S COMMENTARY 33-

foetus." Thus, it; comes to this : that through the-
intermediate grades of Faith, Soma, Rain, Food
and Semen, it is water itself that has developed
into the foetus. And inasmuch as it is water that
is directly connected with the libations, water is
the predominant element here ; and thus it is that
water comes to be called '* Man ", in the fifth.
libation. But water alone by itself does not produce
the effects, Soma and the rest ; nor does water
exist, apart from its three-fold constitution. Even
when objects have three-fold constitutions we find
them named, as "Earth", "Water", "Fire", though
the excess of one or other of the constituents (i.e.,
though water is made up of Water, Earth and Fire,
yet it is called "Water" because there is an excess
of watery element in it). Therefore, the fact is
that it is an agglomeration of various elements —
in which the water is the predominating element —
that brings about the effects, Soma &c; and hence,
these are stiid to be brought about by water ; (and
the predominance of the watery element is appa-
rent from the fact) that we find an excess of fluidity
in all these effects — Soma, Bain, Food and Semen ;
though the earthy body too abounds in fluidity.
Thus then, in the fifth oblation, Water, in the,
shape of semen, develops into the foetus.

Thus ends the eighth Khanda of Adhyuya V.

ADHYA'YA V,
KHANDA IX.

• IF

1S1 n^f ^ snf ^ sit rimFRf- #^t sfrasrsq ^f#

Thus, in the fifth libation, Water comes to be
called ' Man.' This foetus enclosed in the
membrane, having lain inside for ten or nine
months, more or less; comes to be born. (1)

Com. — Thus, in the fifth libation, Water comes
to be called ' Man' — one question has been
explained. And by the way, it is also explained
here — what has been declared in the Vajasaneija :
— viz., that the two libations having returned from
Heaven to this Earth, rising to this world, after
having in due course entered into the Earth, the
man and the woman. The first question was :
'' Dost thou know whither men go, from this
world V And it is a consideration of this that
is now commenced: "This foetus" — a particular
modification of the water named " Faith,"
and being directly related to the • libation,
— .''Enclosed in the membrane," having lain in the
womb of the mother "for ten or nine months, more
or less, comes to be born.'* The mention of the
fact of being enclosed in the membrane is for the

WITH SSI SANEARA'S COMMENTARY 35

»

purpose of creating a feeling of disgust : e.g., A
great trouble it, is for the foetus to be lying in the
mother's womb, full of urine, bile and other
humours* and being besmeared with these, encased
within the membranous covering, having for
its seed the unclean bloody semen, growing with
the addition of the essences of the 'food and drink
taken by the mother, and all the time having its
own power, strength, virility and splendour
mercilessly suppressed. And still more trouble-
some is the painful exit therefrom, through the
uterus, which constitutes Birth. All this is meant
to- create a feeling of disgust. When a single
moment of such existence would be unbearable,
what, when one has to lie in that condition for ten
or nine months !

Having been born, he lives up to the life's span.
When he is dead, they carry him, as appointed,
to the Fire, whence he came* and whence he
sprang. (2)

Com* — ''Being born, he lives up to the life's
span," performing actions, for the purpose of frequent
coming and going, like the pulley, or, for that of
going round and round in a cycle, like the potter's
wheel — till such time as is fixed by his own deeds.
And, when at the end of his life, he is dead, they
take the dead body as appointed, — in a manner that
is determined by his own actions ; i.e., if during his
life, he has been entitled to Vedic rites or to Know-
ledge, then the priests or his sons carry the body

38 THE CHHA'NDOGYA UPANISHAD

r

from the village to the funeral fire, for the due
performance of his obsequies,— the Fire being that,
from whence he came, in due course through the
various grades of libations ; and from whence, the
five-fold fire, he sprang ; to this Fire, they carry him "•>
i.e., they make him over to his own source.

Thus ends the Ninth Khanda of Adhydya V.
ADHYA'YA V.

KHANDA X.

^m ^g^TSfFH^p % ^Fm *m$m %qm: v&n
frail ^u

Those who know this, and those who in the
forest meditate upon Faith and Penance, go to Light*
from Light to Day, from Day to the bright half of
the month, from the bright half of the month to
those six months, during which the Sun rises
northwards ; (1)

From these months to the year ; from the year
to the Sun, from the Sun to the Moon, from the-
Moon to Lightning, There is a person, not human :

WITH SRI S ANKARA'S COMMENTARY 37

He carries them to Brahman. This is the path of
the Gods. {%)

Com. — The question that presents it self to ba
met is — " Dost thou know the place to which men
go from here." Now, among such house-holders as
aspire towards a higher world, " those who know
this " — that is, those who know the philosophy of
the live Fires, and who realise the fact of their
having been produced from the Fires, themselves
being of the nature of Fire. " How is it known that
the clause ( those who know' refers to the house-
holders alone ?'' Because, it will be declared later on
tha,i from among house-holders, those that do not
know this, and are given to the establishment of
charitable institutions, repair to the Moon, by the
path of smoke &c. And again, those among the
people living in the forest — Taikhdnasds and the
Parivrdjakds — who meditate upon Faith and
Penance, will also go over to Light &c, together
with " those who know this,"— -as will be declared
later on. Both these classes of men, being spoken
of later on, the only class that could be referred to
here is that of the house-holders. '* Inasmuch as
the religious student is not included either among
the villagers or among the foresters, how can the
house-holder alone be accepted as the only remaining
class ?" This does not affect the question. On the
ground of the Pur anas &c 5 it is a pretty known
fact that for the celibate and the religious student,
the path is that of the Sun &c. Hence, these too are
to be taken with the foresters. The "ZTpakurvd-
nakcis" form a class by themselves for the purpose
of getting up the Veda ; and as such, are not fit for

38 THE'OHHA'ITDOGYA UPANISIUD

separate treatment. "If celibacy be accepted as
the means of proceeding by the northern path, on
the ground of Pur anas '&c, then the 'knowledge of
this,' referred to here, would be purposeless." Not-
so : since such knowledge has its purpose for the
house -holders. Such house-holders as are not endowed
with this knowledge, are well known to be destined
for the southern path of smoke, — hence, those
among the house-holders who know this, — whether
they perform their obsequies or not, — they always
go, by themselves, by the northern path of Light.
"Well, the celibate and the ho use -holder, both
belonging to the same ordor, it is not proper that the
northern path should belong to the celibate and not
to the ordinary house-holder, specially when in the
former, there is an excess of such actions as the
Agnihoira and the like." This does not touch our
position ; because, these latter are not purified ; since
they are imbued with aversion and attachment, due;
to relations with enemies and friends, as also with
virtue and vice, due to kindness and slaughter ; and
again, for them there are many ineradicable impuri-
ties, such as slaughter, untruth, sexuality and the
like. Hence, they are impure : and being impure,
they cannot proceed by the northern path. The
others, on the other hand, have their selves purified
by the removal of the impurities of slaughter &c,
as also by the eradication of the aversion and
attachment for enemies and friends, having all
their foulness removed ; and as such, it is but
proper that they should proceed by the nor-
thern path. Say the Puranas : " Those irresolute
ones, who sought after children, attained death

WITH SRI SANKABA'S COMMENTARY 39

while those resolute ones, who did not seek after
children, attained immortality." Under the circum-
stances, the house-holders knowing this and the
foresters having the privilege of proceeding by the
northern path, such knowledge comes to be of no use
to the fore&ters ; and thence, a contradiction of
scripture texts : 'the southerners go not there, nor do
such persons &s perform penances but are ignorant'
and ' not knowing this he does noc enjoy it.' And
here is a contradiction." JNTot so ; what is meant by
'* immortality," in the above quotation, is continuance
till the chs-ohiiion of the elements: as say th©
Pur anas: " continuance till the dissolution of ele-
ments is called Immortality (Vishnu Parana).
Whereas, it U Ahsoluto Immortality that is referred
to by the parages "the southerners go not there
&c ,'' And henee, there is no real contradiction. If
it be urged th;v: " there is a contradiction with such
texts as ' they return not,' ' they return not to this
whirl of humanity 5 and the like", — we deny this ;
the specification ' to this whirl of humanity' denotes
that there is no return to this whirl alone ; if absolute
non-return were meant, then any such specification
would be useless. If it be urged that " this &c. ,'*
is to be taken merely as denoting class, this cannot
be ; since the mere word " non-return" being capable
of signifying eternal non-return, any such assumed
denotation of class would be purposeless. Therefore ?
in order to make some use of the specification *' to
this whirl", we assume the return of such people, to-
some other condition. And again, for one who has a
firm conviction of Brahman as "Existent, one
alone without a second", there is no going by the

-40 THE CHHA'NDOGYA UPANISHAD

upper artery, through the path of Light &o ; because
of hundreds of such texts as—" Being Brahman
He goes to Brahman" " Therefore, He became
everything", " His Breaths do not go forth", " They
become dissolved in this", and so forth. If it be
urged that " we shall assume these tests to mean the
Breaths of such people do not go away, but they go
•with themselves",— this cannot be ; since, in that
case there would be no meaning of the specification
5t they become dissolved here"; and also because a
-going away of the Breaths is pointed out by the
passage " all the Breaths depart. " Therefore
that the Breaths go forth is beyond doubt. Even
in the case of the theory — that ' Liberation being
something quite different from the paths of the
metempsychosis, the Breaths do not go away with
the Life and hence they do not depart at all,' — there
would be no meaning for the specification " they
become dissolved here." Nor is any motion or life
possible for one who has been deprived of the
Breaths. If scriptural texts have any authority, it
cannot be assumed that there is any life or motion
for the Real Self, apart from the Breaths ; because
this Self, being all-pervading and impartite, the
relation with Breath alone is the sole cause of its
differentiation into Jiva,— just like the spark of fire.
"Nov can it be assumed that Jiva being an atomic
part of the Supreme Self, goes forth, leaving a hole
in it. Therefore the passage ' going above by that,
one reaches immortality," must be interpreted as
Indicating the fact of the worshipper of qualified
Brahman going upwards together with his Breaths ;
and "immortality" must be taken as only compa-

WITH SEI SANKARA'S COMMENTARY 41

i

native immortality, and not as direct absolute
Liberation. Having declared that " that is the
unoonquered city," " that is the bliss-intoxicating
tank " &c. &c, the Sruti directly specifies that " for
them alone is this region oi Brahman." Therefore
the meaning must be accepted as being that such
house-holders as know the five Fires, and such
Foresters, Ascetics and Religious Students, as medi-
tate upon Faith and Penance &c, — i.e., including
such devoted persons as faithfully perform penances
&c. &c. ; [the word "meditate" = are given to, or are
endowed with, just as in the sentence "IshtapiirU
dottamifyupuste"] So also in another Sruti passage :
One who meditates upon true Brahman named
'ffiranyagarbha', — all these reach the Light — that
is, the Deity p residing over Light. The rest is
simihr to what has been explained in connection
with the fourth Path. Thus has been explained the
Path of the Gods, — ending in the Satyaloka, outside
the artery, — as says the mantra ' Between the father
,and mother &c. &c.'

m q s$ sift WW ^fa3TOcr $ fwf^rof^

And those who living in villages, perform Sacri-
fices and works of public utility, and give alms, —
they pass on to smoke, from smoke to night, from
night to the dark half of the month, from the dark
half of the month to the six months during which
the sun rises southwards, from there they do not
reach the year. (3)

43 THE CHHA'NDOGYA UPANISHAD

Com. — "And'* Indicates the beginning of a ne^
subject. Those house-holders, who, 'liviag in villages'
— this qualification serving to exclude such house-
holders from those that live in the forest. Just
as in the case of the Ascetic, the Foraitar &3., the
qualification ' living in the forest' servos to exclude-
the house-holier'?. "Sacrifices and works of public
utility" — , sacrifices are the Agnihotra and sue
other actions prescribed in the Veda ; "works of;'
public utility " are the making of wells, tanks,
gardens and the like ; " alms" consists in the giving,
outside one's house, whatever lies in his power, to
beggars. Those who follow such conduct, (the
particle " iti " signifying " such,") being devoid of
real vision, pass over to " smoke," i.e., the Deity
presiding over smoke. And carried on by that Deity
they reach, the Deity of Eight ; from Night to the
Deity of the dark half of the month and from the.'
dark half of month they pass over to the Deity
presiding over the sis months, during which the Sun
rises southward. The plural number in " Mdsdn "
is due to the fact of the Deities of these six months
always moving" together. These sacrificers do not
reach the Deity presiding over the year. Was there
any possibility of such reaching the year, that it is
separately denied. Yes ; the Northern and Southern
declensions of the Sun are both parts of one and the
same year ; and it has been described that those that
pass by the path of Light pass on to the year from
the six months of the Northern declension ; and
hence, having heard of the sacrifice!" reaching the
six months of the Southern solar declension, people
may be led to infer from analogy that he too will'

WITH SRI SAKEARA'S COMMENTARY 43

pass on to the year ; for this reason, such passing on
is expressly denied : " These do not reach the year."

From the months they go to the Region of the
Fathers, from the Region of the Fathers ro J'kdsa.
from A'kus-i to the Moon. That is Soma, the king.
That is the food of tho Gods. This the Gods eat. (4)

Com, — From the months they go to the Region of
the Fathers* from there to A'kusa, from A'ktfia to the
Moon. Now what is it that is got at by these ? It is
the Moon that is seen in the sky, So?no, the king of
the Bi'uhmanus. That is the food of the Gods ; and
this k'oma, the food of the Gods, the Gcds eat. Thus
then tho sacrifices, having reached the Moon by the
path of smoko, come to bo eaten by the Gods. " But,
in that case the performance of sacrifices and works
of public utility would be resulting in trouble, if in
the end, such people were to be eaten by the Gods. 15
This does not affect the case. By " Food " is only
meant an accessory, an appurtenance ; and they
are not literally swallowed up by the Gods :
the fact is that they become the appurtenances
of the Gods, in the shape of women, cattle and
the like. We have often seen the word u Anna ''
used in the sense of " Appurtenance " e.g.,
" For the king, the women are food, cattle are
food, the Vaisyas are food Sec, &c." Nor can it be
denied that the enjoyed, the women &c, do not
themselves experience any pleasure. Therefore even
though the sacrificers are the objects enjoyed by the
Gods, yet they themselves enjoy pleasure, in the

44 THE CHHA'NDGG-YA UPANISHAD

company of the Gods. And an aqueous body for
them, capable of sensing pleasures , is prepared in
the lunar Regions ; as has been declared above, that
" The water called faith, when poured into the fire
of Heaven, becomes Soma, the king." This water,
followed by the other elements, having reached the
Heavenly Region, becomes the Moon, and thence
becomes the origin of the bodies for those that have
performed sacrifices, &c« When the last libation of
the body is poured into the fire, and the body is
burnt down, the water issuing from it goes up with
the smoke, and there having encompassed the
sacrificer, and th-m reaching the lunar Region, they
become the origin of the exterior body, just like
grass, clay, &c. And it is in these aqueous bodies
that they experience the pleasures resulting from
their sacrifices, &c.

WWTOII&F4 ^1%^T *p Wei %m W^^ ^

II Ml

Having dwelt there till the falling off, they

-return again by the same path as they came, to

A'kasa ; from A'kdsa to Air ; and having become the

Air, they become smoke ; and having become smoke,

they become mist. (5)

Qom. — The time that is taken in the consuming
of all the actions that are bearing fruit, is called the
time of "falling off" and till such time, having
dwelt in the lunar orb, they return by the path
mentioned below. The mention of " again" indicates
that there have been various goings to and returns

WITH SRI SANEARA'S COMMENTARY 45

from the lunar orb. Therefore, having laid by many
sacrifices, &c, one goes to the lunar orb ; and when
that action has been consumed in fruition, he returns
from there, not being able to stay there even a
moment longer ; because of the consumption of
the action that caused the stay ; just as the lamp
goes out when the oil is all consumed. " But then,
is it after the actions that led him to the lunar orb
have all been completely consumed, that there is the
downfall, or is it, while a portion of the action is still
remaining ? " What do you mean by the question ?
" If there is a complete destruction of all actions,
then there is Liberation in the lunar orb." All right ;
let there be Liberation there, what then ? '" Well,
then, it is not possible for him to come back to the
world and have fresh bodies and experiences ; and
there would be a contradiction of such SmriHs as lay
down the next body to be caused by the remnants of
past deeds." But, apart from the Sacrifice &c,
there are many actions in the world of men, which
lead to the taking of bodies and esperiences 5 and
these are not fructified in the lunar orb ; and hence,
these are not consumed ; those that are consumed are
only such actions as have led the person on to the
lunar orb ; and hence there is no contradiction. The
" remaanf' mentioned in Smrltis too refers to actions
of all sorts ; and as such there is no contradiction on
this score either. Hence, the assertion that there
would be liberation then does not touch our position ;
because, it is possible for a single animal body to be
caused by several cations, bringing about the es>
periences of various species of animality ; nor is it
possible for all actions to be consumed in the cours©

46 THE OHHA'NDOGYA UPANISHAD

of a single life ; such actions as the killing of a
Brdhmana and the like being mentioned as bringing
about results during several lives. Those that have
reached the inanimate stage, and are completely non-
intelligent, can have no actions that would lead them.
further up : and (if there were no remnants of action)
no birth could be possible for the foetus, which would
fall away as soon as it was conceived- Therefore, it
must be admitted that in a single life, all actions
cannot; boar fruit (and bo consumed). Some people
hold that, as a rule, it is only when, at death, the
substratum of all actions has been destroyed, they
bring about another birth. But in that case, it could
not be possible for some actions to be lying inoper-
ative, while others would bring about the birth. If
it be explained on the ground of Death being a
xnanifester of all actions (which would lead to the
nest birth),— just like the lamp which manifests only
tho«?e object? that are within its range, then the next
birth would be regulated by only such actions as
have been manifested at the last death ; this is not
correct; because, it has been declared (in the "Honey
Section' 5 ) that the whole becomes identified with
the whole ; because when the whole is identified with
the whole, inasmuch as it is controlled by the limits
of time, space. &c, it is not possible either for the
whole to be completely destroyed, or for the parts
to be manifested as the whole. The same would be
the case with actions and their substrata. Just as
the contradictory and multifarious tendency of the
pre-experienced lives of Man, Peacock, Ape, &c„ is
not destroyed by that action alone, which leads to the
birth of the Ape ; in the same manner, it is only

WITH SRI SAHARA'S COMMENTARY 47

proper that such Actions as are productive of other
births should not be destroyed. If all pre-natal
experiences were destroyed by that Action which
leads to tho birth of the Ape, then it would not
he possible for the Ape, just as it is born
to hang io its mother's breast, while the
mother is jumping from tree to tree ; be-
cause, such capability has never been learnt in its
present life. Nor can it be positively asserted that
in its immediately preceding birth, it was an Ape ;
because of the Sruii: ''Knowledge and Action follow
him, as also intuition." Therefore, like tendencies, all
actions too can never be completely destroyed ; and
as such, a remnant of actions becomes possible. And
since this is so, it is just possible that births may be
brought about by the remnants of consumed actions ;
and there is no contradiction in this. Now what is
that path by which they return ? " As they came" —
ue.y the Fame path by which they came. " The path
of coming has been said to be — from the months to
the Region of the Fathers, thence to A'kasa, thence
to the Moon ; while the return is not in this way,—
the return being described as from A'kasa to Air, and
so forth ; hence, how is it that the Sruti says ' as
they came.' * This does not touch the case ; because
the reaching of A'kasa and Earth is exactly the same
in' both cases. Nor is there any such restriction in
the text, as that " they return invariably and
precisely by the same way ;" the only necessary part
being the repeated goings and returns. Therefore
" as they came " is only meant to point out, in
general, the way of return. Therefore, the meaning
is that they reach the elemental A'kasa. The water

48 TH3 CHHA'NDOGYA UPASISHAD

that; brought about the aqueous body in the lunar
orb, became disintegrated on the destruction of such
actions as were the source of the experiences there-
in. Just as a lump of butter is dissolved, on contact
with fire, so the water fascame dissolved, and in its
subtle state continued to exist as A'kusa in sky.
And from the sky, it became Air ; that is, residing
in the Air, they became identified with Air, and are
wafted hither and thither ; and one whose actions
have faded off, becomes Air, together with the water-
Having become Air, he becomes smoke, again, to-
gether with the water ; and having become smoke.
he becomes mist — ?>., a form which only looks like
being iilled with wa;er.

to m % mpfa m^-. m^ rf^q ^ mfh \\ $ \\

Having become mist, he becomes the cloud ;
having become the cloud, he rains. Then they are
born as rice and barley, herbs and trees, sesamum
and beans. Henceforth, the exit becomes extremely
difficult ; for, whoever eats the food, and who sows
the seed, he becomes like unto him. (6)

Com. — Having become the mist 5 he comes to be
cloud, capable of besprinkling ; and having become
the cloud, he rains down upon high regions ; i.e., one
who has a residue of actions falls down in the shape
of a shower of rain. And they are born as corn, &c»
The plural number in " they" is due to the fact of
the multiplicity of those of consumed actions ; while
in the case of the cloud, these, being one only, were

WITH-^SRI SANKARA'S COMMENTARY 49

spoken of In the singular. And inasmuch as those
that fall down as rain happen to be located in
thousands of such places as, a mountain side,
unnavigable rivers, oceans, forests and deserts, — an
exit therefrom becomes extremely difficult. Because,
being carried by water-currents from mountains*
they reach rivers, and thence the sea, where they
are swallowed : up by alligators, &o. These again
are swallowed by others ; and then together with the-
alligator they become dissolved in the sea, and
together with the sea-water, are again drawn up by
the clouds, to fall down as rain upon deserts, or
inaccessible stony grounds ; and while there, they
are drunk up by serpents and deer, and eaten up by
other animals ; these again are swallowed by others ;
and so on, they would go on, in an endless round, At
times, they may be horn, among inanimate objects,
not capable of being eaten ; then, they dry up
then and there. Even they are born among
such inanimate objects that may be eaten ; their
connection with a procreating agent becomes ex-
tremely difficult, on account of the number of
inanimate things being so large. For these
reasons, exit from this state becomes extremely
difficult. Or, the meaning may be that exit (or
escape) from this condition is much more difficult
than the state of the corn &c. ;— in this case a second
ta will have to be supplied,— the construction in this
case being— exit from the condition of the born, &c,
is extremely difficult ; still more difficult is tbe exit
from the connectioo with procreating agents*
Because, if these happen to be eaten by celibate
persons or children, or by impotent and old men, they
4,

50 THE CHHA'HDOGYA UPANISJIAD

are destroyed in the middle (without chance of
birth) ; because, the eaters of food are many and
diverse. If by chance, they happen to be eaten by
procreating persons, then, having become identified
with these procreating agents, their actions take
shape and obtain an existence. How ? Whenever a
procreating agent, who eats the food connected with
the latent individuality, and sows seed in the womb,
at the proper time,— -he becomes like unto him ; i.e.,
the latent individuality lying in the mother's womb,
in the shape of the father's seed, becomes very much
similar to him in shape; since the seed is impressed
with the shape of the procreating agent ; because of
another text, which declares : ' the virility proceeding
from all the limbs;" therefore the seed is of the same
form as the procreating agent. Hence, it is, that
from man is born a man ; from a cow, a cow, and
no other animal. Hence, it is true that 'he becomes
like unto him.' Those other individualities that,
without getting to the lunar orb, at once reach the
condition of the corn, &c M through their execrable
sinful deeds, and then subsequently again reach
the human state, — for these persons, exit is not so
very difficult ; because, they have been born as the
..corn, by way of punishment for their sinful deeds ;
and so, they remain in that state, till the results
of the evil deeds are over; when their body of corn
falling off, they take to other bodies like that of
the caterpillar, &c, in accordance with their deeds*
with them, in this state, consciousness is present,
as declared in the text: "He is conscious, he
passes over as a conscious being." Though, as a
matter of fact, they assume another body, after

WITH SRI SANKARA'S COMMENTARY 51

having gathered within themselves all their organs,
yet they are found to take to other.bodies, endowed
with full consciousness due to the dream-like
impressions left by those actions which impelled
him to the particular new body; hence, the passing
over by the paths of Light and Smoke is accom-
panied by a dreamy consciousness ; 'because, such
passing is due to actions that have taken shape,
Such however is not the case with those indi-
vidualities that are born as corn &c, in their
descent ; these have no consciousness of their con-
nection with the procreating agents ; nor is it
possible for conscious beings to live in the corn,
when they are being cut, thumped and ground.
Objection : " In that case, even for those that des-
cend from the lunar orb, the taking to a new body
being exactly similar to the above case, it is only
proper that these two should be all along equipped
with consciou.'-ness, like the caterpillar. And in
that case, for the performers of sacrifices and works
of public utility, there is a terrible experience of
hell, beginning from their descent from the lunar
orb down to their birth, again as Br ah mana <&c.
And in that case, the injunction of such sacrifices
&c, would be only for the sake of trouble, whereby
the Veda would lose its authority, actions enjoined
therein leading to such terrific results." Reply : It
is not so ; there is a difference between the two
cases (of ascent and descent) — just as in the case
of climbing a tree and falling from it. For one
who is moving along from one body to the other,
the aotions have already taken shape in these
hodies, and as such, it is but proper that these

§2 THE OHHA'FDOGYA UPANISHAD

#
should, be endowed with such consciousness asjs

brought about by the actions ; just as one who is

climbing up a tree to pluck a fruit is fully equipped

with consciousness. In the same manner, conscious-

ness would b« present in the case of those who are

passing on upwards, by the path of Light ; as also

for those that are ascending to the Moon by the

path of smoke. But, such could not be the case

with those that are descending from the Moon, —

just as there is no consciousness in one who is

falling down from the top of the tree. Just as we

find a total absence of consciousness in such

persons as have been struck down by a mace or

such other instrument, and having all their organs

of sensation benumbed by the pain caused by the

stroke, are being carried along from one place to

another ; so, also in the case of those that are

descending from the Moon down into other bodies,

who have their organs benumbed on account of

their aqueous bodies having been destroyed by the

exhaustion of their actions in the experience of

the pleasures of heaven. Therefore, the fact is

that these persons, being as if rendered conscious

by the water which served as the seed of the body

which they have not yet renounced, descend by

the way of Akdsa' &c, and become attached to

such inanimate bodies as are ordained by their

deeds, being all the time unconscious, on account

of having all their organs benumbed. Thus too, he

continues unconscious ail through the processes of

cutting, thrashing, grinding, cooking, eating,

digesting, modifying into the seed, and its sowing;

because, during all this time, the action bringing;

WITH SRI SANKARA'S OOMMENTAKY 53

about the nest body has not yet taken shape.
Through all these states, he continues to exist in
connection with the water that found his lunar
body ; and hence, the absence of consciousness in
him is no contradiction, as it is in the caterpillar
(which is already endowed with an animate body).
In the interim, his unconsciousness is like that in
the comatose state ; and as such-is not open to any
discrepancy. ISFor is it possible to infer that Vedic
rites, being accompanied by animal slaughter,
bring about double results (pleasures of heaven and
pains of hell); because, such slaughter is authorised
by the scriptures ; "not killing animals apart from
sacred places". And the slaughter that is authoris-
ed by the scriptures can never be held to lead to
evil consequences. Even if such wore accepted, the
mantras accompanying it could easily remove the
taints of sin, like the removal of poison by mantras%
and as such, there would be no efficiency left in
any agency of evil, that may have cropped up, as
the cause of future troubles, during the perfor-
mance of Vedic rites ; just as there is all potency
in the poison removed by a due recitation of
mantras*

%ft m ^mimnn 3T li ^ II

Those whose conduct here has been good, will
quickly attain some good birth — the birth of a
Brtihmana, the birth of a Kshatriya or the birth of

S4 THE CHHA'NDOGYA UPANISHAD

a Vaisijn. And those whose conduct has bean bad-,
will quickly* attain some evil birth -the birth
of a dog, 1he birth of a hog, or the birth of a
ChancUda. (?)

Pom, — Now among the pernors concerned,
thope whose conduct in this world has been good —
i.e.. those whose actions have been virtuous,
accumulating good residue — this qualification indi-
cating such persons as have been free from cruelty,
untruth, deceit and the like : — these persons,
through the remnant of the residue of actions
enjoyed in the lunar regions, quickly attain to
some good birth, free from cruelty &e. — the birth
of a Brahma an. Kshtttrvja, or a Vmsya, in accord-
ance with their deeds. On the other hand, those,
whose conduct has been bad, and the residue of
whose actions has been evil. — such persons quickly
attain some evil birth, a birth which is devoid of
all tinge of virtue, and is disgusting — the birth of
a dog, of a ho:? or of a Cliothhlht, in accordance
with their deed-. Those twice-born ones, whose
conduct has been good, who have always lain in
the path of their duty, performing sacrifices &c„
such persons f recently go and return by the path
of smoke &c, like a pulley. If however they
attain knowledge, then they pass away by the path
of Light &c,

*pft mF$ ^TTO ftW^aw#q* S4H foffift &m

On none of these two ways are those small
creatures continually revolving ; they die and are

WITH SRI SANKARA'S COMMENTARY 55

born. This is the third place. Thus it is that that
world is never filled. Hence, one should have a feel-
ing of disgust. To this end there is this verse. (8)
Com.-— When they do not pursue knowledge,
nor perform sacrifices, &c, they do not proceed by
any of these two paths of Light and Smoke. These
become the small creatures — flies and mosquitoes
&c. — that are continually revolving. Hence having
fallen from both the paths, they go on being born
and dying endless number of times. And in imit-
ation of their series of deaths and births, it is said
! die and be born ' — this injunction being assumed
to be addressed by the God to such people. For
such people, all time is past in births and deaths
and not in any sacrifices or in enjoyment of the
result's of these. This is the third state, that of the
small creatures, — third in comparison with the two
paths. Because, those that proceed by the southern
path return again : and because, those that
are not entitled to either knowledge or action, do
not even go there; therefore, that world is not filled.
The fifth question has already been answered by
the explanation of the science of the five Fires.
The first question — that with regard to the point of
divergence of the southern and northern paths —
has been answered by the assertion that the throw-
ing into fire being common to both classes of men,
the difference is that (1) one class proceeds by the
path of Light, whereas the other class having
proceeded by the path of Smoke to the sis months
of the sun's southern declension, returns again ;
and (2) one class passes on, from the months to the
year, while the other proceeds from the months to

xjtiis GHHA'NDOGYA UPANI5HAD

the Begion of the Fathers. The return too, from
the lunar, orb, by way of A'kasa, has been explain-
ed, as being in the case of those whose residuum of
actions has been consumed. The non-filling of
that world has been directly explained by the text
itself: "Hence is that world not filled." And
because the ways of the world are so full of troubles,
therefore, one should cultivate feelings of disgust
towards it. And because, small creatures, having
all their time taken up by experiences of the pains
of birth and death, are thrown into an illimitable
terrific darkness, as if in an unfathomable and
unnavigable ocean, hopeless of crossing it over, —
therefore, one should cultivate a feeling of disgust
towards 'such worldly processes : — /,<?,, he should
pray that he may not fall into this terrible ocean
of the metempsychosis. To this effect, there is a
verse, in praise of the philosophy of the five Fires.

A Man who steals gold, who drinks wine, who
dishonours the Teacher's bed, and who kills the
Bruhmana — these four do fall, and also the fifth,
one who associates with these. {%)

Com.—{l) One who steals gold from a Br&h-
mana, (2) the Brahmuna who drinks wine, (3) who
dishonours the Teacher's wife, and (4) who kills a
Brdhmana, — these four fall ; as also the fifth, one
who associates with these.

t&a$r i?: gti: jpq£i# ^j!r q ^ M q v$ ^ \\\ o h

WITH SRI SANKARA'S COMMENTARY 57

One who knows the five Fires, he is not
touched by sin, even though he associates with
them. He becomes pure and clean and reaches
blessed worlds, one who knows this, — yea one who
knows this. (10)

Com. — Xow, one who knows the five Fires as
explained above, — even though he be associating
with them, he is not touched by sin ; he continues
pure ; and by the science of the live Fires, he is
also made clean ; and because he is clean, he
reaches blessed worlds— i.e., worlds like those of
I'fftjapaii and the like, — one who knows this, i.e.,
the philosophy of the five Fires, as expounded by
questions and answers. The repetition is meant
to denote the end of the treatment of the questions.

Thus ends the Tenth Khanda of Adhyuya V.

ADHYA'YA V.

KHANDA XL

Prdchiiiasala the son of Ujximanyu, Saiyayagna
the son of Pulusha, Indradywnna the grandson of

JBhallai i, J ana the son of Sarkaraksha, and Budila
the son of Ascaktraiva — these great house-holders

and great theologians having come together, held

58 THE CHHA'NDOGYA UPANISHAD

a discussion, as to 'who is the Self, Vhat is
Brahman\ (1)

Com. — Those that proceed by the southern path,
have been said to become food ; and it has been
said that the Gods eat them ; and it has also been
said that for them there is a troublesome course
of births and rebirths among the smaller animals.
And with a view to the removal of both these dis-
crepancies, and for tha fulfilment of an identifi-
cation with Vm'sidnaru, the eater, the nest section
is commenced ; as is indicated by such passages
as "thou eatest food, and seest the dear ones fee.™
The story is meant to facilitate the compre-
hension of the subject, as also for the purpose of
showing the line of transmission of the philosophy.
Pruclu nasal n, — by name — the son of Upamawju,
Satyinjarjhu — by name — the son of Pulusha, Indra-
dyumna — by name — the son of Bhallavi, Jana—by
name — the son of SarkartVcsha, BudiJa — by name
—the son of Asvataraiia, — all these five " great
house-holders" — possessed of large houses — "great
theologians" — having the occupation of teaching
the Ted. i — "having come together" somewhere
" held discussion," as to " who is our Self, and
what is Brahman" The words ** Self " and "Brah-
man" qualify one another, — the word " Brahman' 1 ''
precluding the bodily Self, and the word " Self "
precludes the worshipability of such Brahman as
is characterised by the Sun and the like. Thus it
comes to be established that Self is identically the
same as Brahman, and Brahman is the Self, — ' the
Universal Self, the Vaisvdnara, Brahman, that is
Brahman" ; because of such passages as " Your

WITH SPJ SANEAKA'S COMMENTARY 59

head will fall off, and you shall be blind &c„, &c."

IR I!

They at last solved the difficulty ; 'Sirs, Udda-
laka, the son of Aruna knows, at present, the
Vai svanara Self ; let us go to him.' They went
over to him. (2)

Com. — Dismissing over the point, they at last
solved the difficulty by finding a teacher. Uddalaka
by name,— -O revered sirs — the son of Aruna, at

present, knows fully well, this Fat si ft nam Self,
that which we want to know. Let us go over to
him. Having thn^ decided, they went over to the
aforesaid, son of Aruim.

II \ II

He thought : ' These great house-holders and
great theologians will question me ; and I cannot
tell them all ; therefore, I shall speak to them of
another ' (3)

Com. — Just as he saw them, he knew the pur-
pose for which they had come ; and so thought :
'These great house-holders and great theologians
are going to question me with regard to the Vais-
vdnura Self; and I cannot make up my mind to tell
them all about it ; therefore, I shall speak to them
of another teacher.

<60 THE CHHA'NDOGYA UPANISHAD

He said to them : ' Sirs, at present Asvapati
Kaikeya knows the Vaisvdnara Self ; let us go to
him.' They went over to him. (4)

Com. — Haying thought thus, he said to them :
Sir, Asvapati—by name— the son of KSkaya —
knows well the Vaisvdnara Belt &c, &c, &c., as
before.

^ &jfqs^fa tfft % gj^j j| ^ ||

When they had arrived, he made proper res-
pects to be paid to each of them separately. The
next morning, having risen, the king said to them:
4 In my Kingdom, there is no thief, no miser, no
drunkard, no man without the sacrificial fire, no
ignorant person, no adulterer, —whence then an
adulteress ? I am going to perform a sacrifice, sirs ;
%nd as much wealth as I give to each priest, I
shall also give you, sirs ; please stay. * (5)

WITH SEI SANEABA'S COMMENTARY 61

They said : * The purpose for which a man
comes that he ought to give out, At present you
know the Vaisvdnara Self ; tell us that. ' (6).

He said : ' To-morrow will I give you an
answer. ' Early in the morning, they approached
him, taking fuel in their hands ; .and without
having performed the initiatory rites, he said to
them. (7).

Com, — When they had arrived, the king had
proper respects ,paid to each of them, by his'priests
and servants. The next day, rising in the morning,
the king approached them with reverence, and
asked them to accept riches from him. Having
been refused by them, he thought that they con-
sidered him to be too sinful to receive gifts from ;
and hence with a view to show his right conduct,
he said to them : 'In my kingdom, there is no thief,
no miser — among those who can afford to give — ,
no drunkard — among Bra,hm,anas — , none without
a sacrificial fire — having a hundred cows, no ignor-
ant person — in accordance with his own class— -no
adulterer, — whence then is an adulteress possible ?
Then being told them that they did want riches, he
considered that they thought what he had offered
to be too little ; and hence he said to them ; ' I am
going to perform a sacrifice for some days ; and I
have set aside plenty of wealth for that purpose ;
out of this, whatever wealth J will give to each
priest, that will I give to each of you also ; so
please stay and watch my sacrifice. ' Having been
addressed thus, by the king, they said : " With
whatever purpose a man goes to another person,
that he should declare to him— saying that I come

62 THE CHHA'NDOGYA UPANISHAD

to you for such and such a purpose ; such is the
rule observed by all good people ; we have come,
seeking after a knowledge of the Vaisvdnara Self.
And at present, you know this Vaisvdnara Self ;
therefore telJ that to us." Then he said to them :
* To-morrow I will give you an answer.' They,
knowing the king's intention, approached him,
early the next morning, with fuel in their hands.
Inasmuch as such great house-holders and great
theologians, giving up the pride of being
Brdhmana house-holders, and taking bundles of
fuel in their hands, approached with respect the
King, one lower in caste, for the purpose of learn-
ing, — all other people, desiring learning, should
behave in this manner. The king too imparted to
them the learning, without performing the
initiatory rites, — and as he imparted the knowledge
to capable persons in this way, so should others also
impart knowledge ; — such is the meaning of the
story. "He said to them " the Vaisvdnara Self,
explained below.

Thus ends the Eleventh Khanda of Adhydya V.
ADHYA'YA V.

KHANDA XII.

' Aupamanyava, whom do you meditate upon, as
■the Self ? ' 'The Heaven. O revered king ! ' This

WITH SRI SANKARA'S COMMENTARY 63

Self that you meditate upon is the Vaisvanara Self,
the Luminous ; therefore in your family is seen the
Buta-libation, as also the Prasuta and A'suta- lib a-
tions.' (1)

Com. — It is explained what the king asked. " O
Aupamanyava, what is that Vaisv&nara Self which
you meditate upon?". "But is it not against all rules
that the Teacher should question the pupil," This
is no discrepancy ; because we also find such a rule
as that "tell me what you already know, and I
will teach you beyond that" ; and elsewhere too we
come across such questions, meant to arouse the
latent intuitions of a dull pupil, — as in the case of
Ajdtasatru : " Where did it exist then, and whereto
did it go ?," " I meditate upon Heaven as the
" Vaisv&nara Self, O revered king " — so said
Aupamanyava. " This is the Luminous " — i.e.,
that whose light or brightness is good, — this is the
Vaisvanara Self known as the " Luminous ; " and
this is only a part of the Self — this on whom you
meditate ; — and hence in meditating upon this, you
meditate on a part ; therefore since you meditate
upon the Luminous {Sutejas) Vaisv&nara Self, in
your family is seen the " Suta-libation " of Soma
poured out at sacrifices, as also the il Prasuta'"' —
the excellently poured Libation and the " A'suta "
the libation to the A'harganas. That is to say, the
members of your family are excellent sacrificers.

64 THE CHHA'NDOGYA UPANISHAD

You eat food and see what is pleasing. He
eats food and sees what is pleasing and in his
family is Brahmic glory-one who thus meditates
upon the Vaisvdnara Self. But this is only the
head of the Self ; and your head would surely have
fallen off, if you had not come to me.

Com.-" You eat food" with a good appetite,

and see what is pleasing, and desirable— sons and

grandsons &c, &c Others too eat food and see

what is pleasing and in their family are seen the

Suta Prasuta and A'suta " &c.,-the marks of

sacrifice, Brahmic glory " those who meditate

upon the aforesaid, Vaisvdnara Self. However
this is the only head of Vaisvdnara, and not the
complete Vaisvdnara. Therefore, inasmuch as you
mediatate upon his head alone, as the complete
Vaisvdnara, your head would surely have fallen
off— since you accept what is contrary to truth— if
you had not come to me. Therefore, you did well in
coming to me.

Thus ends the Twelfth Khanda of Adhydya K

ADHYA'YA V.

KHANDA XIII.

w$ Cicrre wmi %ft jjt^nikt ^ c=wichm&mt-

II \ It

Then he said to Satyayagna Paulushi : '
Prdchinayogya, what is that on which you medi-
tate as the Self?' He replied: 'The Sun, O
revered king.' This is the Visvartipa Vaisvanara
Self, on whom you meditate as the Self ; therefore,
in your family are seen many and various articles.

Co?n> — Then he said to Satyayagna : ' Pra-
chinayogya, on what do you meditate as Self.* He
replied : " On the Sun, O revered king 1" The Sun
is said to be Visvarftpa " because of its having
many colours, and as such being many-coloured "
or " Multiform ",— -or because the Sun has all
forms within itself ; or since all forms belong to the
Sun, therefore it is Visvarupa " and from medita-
tion thereon follows the possession of many and
various articles of comfort, here and elsewhere.

66 THE CHHA'NDOGYA UPANISHAD

Ready is the car with mules, female slaves
and jewels ; you eat food and see what is pleasing.
One who thus meditates upon this as the
Vaisvanara Self eats food and sees what is pleasing,
and in his family is found Brahmic glory. That
however is only the Eye of the Self/ You would
have been blind, if you had not come to me. (2)

Com. — And further, for you, are ever ready the
car with a pair of mules attached, and also female
slaves together with jewels ; you eat food <&c, as
before. The Sun however is only the Eye of
Vaisvanara ; and hence by meditating upon this as
the complete Vaisvdnara, you would have become
blind — deprived of your Eye — if you had not come
to me &c, as before.

Thus ends the Thirteenth Khanda of Adhydya V.

ADHYATA V.

KHANDA XIV.

%3TO 4 r*TO*nq?ps% ^?nw frosq wfca

Then, he said to Indradyumna Bhdllaveya:
* Vaiyaghrapadya, on what do you meditate as the
Self?' He replied : 'On the Air, O revered king ! '
This is the Prithagvartmd Vaisvdnara Self, on
which you meditate as the Self. Hence come to you,

WITH SBI SANKARA'S COMMENTARY 67

offerings in various ways, and rows of oars follow
you in various ways. (1)

Com. — Then he said to Indradyumna
Bhallaveya: ' Vaiycighrapadya, on what do you
meditate as the Self V as before "Prithagvartmd" is
that which has various courses ; and as Air has
many courses, upwards and downwards, this way
and that, therefore Air is " Prithagvartmd* There-
fore, from the meditation of the Prithagvartmd
Vaisvunara Self follows the result that to you come,
from various sides, various offerings of food, cloth-
ing &c ; and also that various rows of cars follow
you.

f & 3? 'Trf^rqrcqM %^FRgqivn mmfci mm ^

You eat food and see what is pleasing. One
who thus meditates upon the Vaisvdnara Self eats
food and sees what is pleasing. That, however, is
only the breath of the Self. Your breath would
have departed, if you had not come to me. (2)

Com. — "You eat food &c," as before. That is
the breath of the Self; and your breath would have
departed &c, &c.

Thus ends the Fourteenth Khanda of AdhyCiya V*.

ADHYA'YA V.
KHANDA XV.

Then he said to Ja?j« Scvrkarakshya : ' Sdrka-
rakshya, on what do you meditate as the Self ?' ' On
A'kasa, venerable king.' ' That Self which you
meditate upon is the Bahula Vaisvanara Self.
Therefore, you are full of offspring and wealth. (1)

Gom. — " Then he said &c, &c." as before.
" This is the Bahula Self." The A'kasa is said to
be "Bahula" (Full), because it is all-pervading, and
because it is meditated upon, as endowed with the
property of fullness. You are full of offspring-
sons and grandsons- -and wealth — gold &c.

You eat food and see what is pleasing. One
who thus meditates upon the Vaisvcmara Self eats
food and sees what is pleasing, and in his
family is found Brdhmic glory. That, however, is
only the trunk of the Self. Your trunk would have
been torn, if you had not come to me. (2)

WITH SRI SANKARA'S COMMENTARY, 69

Com. — This is the " middle trunk" of Vaisvd-
nara. The root " dih " = accumulate ; and since
the Body is an accumulation of flesh, blood, bone,
&e., therefore, the word " SancUha " = Body. Your
trunk would have been torn asunder, if you had
not come to me.

Thus ends the Fifteenth Khanda of Adhydya V,

ADHYA'YA V.
KHANDA XVI.

^Ef ^m ^r wm ;owfl# frm%^% *£rott %w$t
*? Tmtm&n^ mw&^rf^^RFtfs H \ if

Then, he said to Budila A'svatartisvi t
* Vaiyaghrapadya, on what do you meditate as the
Self ? " On water, O revered king.' This is the
Rayi Vaisvanara Self, on which you meditate as the
Self. Therefore, you are endowed with wealth and
strong body.* (1)

Com.—He said to Budila &c, &c, — as before,
"This is the Rayi Vaisvanara Self" — the Self in the
shape of wealth; because from water proceeds food,
and thence wealth. Therefore you are wealthy and
strong in body, — strength being due to good food.

70 THE CHHA'NDOGYA TTPANISHAD

You eat food and see what is pleasing. One
who thus meditates upon the Vaisvdnara Self, eats
food and sees what is pleasing, and in his family-
is found Bralimic glory, But that is only the bladder
of the Self. And your bladder would have burst,
if you had not come to me. {%)

Com. — " That is the bladder of the Self Vais-
vdnara; and your bladder would have burst, &c,

Thus ends the Sixteenth Khanda of Adhydya V,

ADHYA'YA V.
KHANDA XVII.

II I If

tmm wrf% wivrn wrfe &4 h^i^ sm$-

Then he said to TJdddlaka A'runi : * Gautama^
on what do you meditate as the Self ? ' He replied:
* On the earth, O revered king.' He said : 'That
which you meditate upon as the Self is the Pratish-
thd Vaisvdnara Self. Therefore, you stand firm
with offspring and cattle." (i)

WITH SEI SANKARA'S COMMEFTAEY 71

You eat food and see what is pleasing. One
who thus meditates upon the Vaisvanara Self eats
food and sees what is pleasing, and in his family is
found Brahmic glory. However, those are only the
feet of the Self. Your feet would have faded away,
if you had not come to me. (2)

Com. — Pie said to Udddlaka &c, &c, as before*
" On the earth" &o. "This is the Pratishthti, the
feet of Vaisvanara." " Your feet would have faded
away" — become dull and benumbed — if you had not
come to me.

Thus ends the Seventeenth Klmnda of Adhydya V.

ADHYA'YA V.
KHANDA XVIIL

*% % #1 ^i%i *f% *$% €^<mzmfri II ? B

He said to them : ' All of you, knowing the
Vaisvanara Self, as if different, eat your food.
But one who meditates upon the Vaisvdnara Self as
" Pradisa-matr 'a "and' Abhivimdna,' eats food in
all worlds, in all beings, in all selves.' (1)

Com* — He said to them, endowed as they were
with the aforesaid philosophies of Vaisvanara :
" All of you" — " Khalu " is a meaningless word, —
** knowing the one Vaisvanara Self, as if different,
eat your f ood,"«.e., all of you have ideas of the

1% THE CHHA'NDOGYA UPANISHAD

Self as limited — and the difference in your ideas
is just like the difference of the idea that the
born-blind have of an elephant. One who knows
the one Vaisvdnara, with Heaven as His head and
the Earth as His feet, — a,a"Prddesa-mdtra" — this
compound meaning (1) that which is recognised
bodily, through Heaven as the head and Earth as
the feet ; or (2) that which is recognised in the
mouth &c, as being the eater ; or (3) that which is
measured by a measure extending from the
Heaven to the Earth ; or (4) that whose extent are
the Heavenly Region &c, which are declared in
the Scriptures ; or (5) in other theories, the Self is
said to measure only a span, extending from the
head to the chin ; but this last is not what is meant
here ; because, the treatment concludes with " of
this Self &c," As "Abhtvimdna" — i.e., identical with
himself. " Vaisvdnara"— (1) He who leads men to the
states ordained in accordance with their virtuous
or vicious deeds; or (2) the Universal Man, the All-
Self ; or (3) He who is recognised by all men, after
being differentiated into their counter-selves. One
who thus meditates upon this Vaisvdnara, eats
food in all the worlds — Heaven &c. — , in all beings
— animate and inanimate*—, in all Selves — i.e., in
the body, the sense-organs, Mind and the Intellect;
since, it is by all these that creatures name the Self.
The knower of Vaisvdnara, being the All-Self, eats
food ; and not like the ignorant person, who knows
the physical mass alone.

^: snor. wrote* ^ ^*feta #p sfe*r

WITH SRI SANKARA'S COMMENTARY 73

Of this Vaisvdnara Self, the head is SutSjas, the
Eye is Visvarilpa, breath is the Priihagvartmd Self,
the trunk is Bahula, the bladder is Rayi, the feet
are the Earth, the chest is the altar, the hairs are
the sacred grasses, the heart is the Qdrhapaty a fire,
the Mind is the Anvdhdryapachana fire, and the
mouth is the Ahdvaniya fire. {%)

Oom. — Why is it so ? Because of this Vaisvd-
nara Self, the head itself is Sutejas, the eye is
Visvarilpa, the breath is Prithdgvartmd Self, the
trunk is Bahula, and the feet are the Earth. Or
the meaning of those explanations may be that
such ^Vaisvdnara Self is to be meditated upon.
Next, with a view to show that one, who knows
the Vaisvdnara, performs the Agnihotra sacrifices
while eating, it is added. Of this Vaisvdnara,
the eater, the chest is the altar — because of the
similarity in shape ; the hairs are the sacred
grasses — because the hairs appear as being strewn
over the chest, just as the grass over the external
altar ; the heart is the Gdrhapatya Fire, — because
the mind, as created out of the heart, becomes
centralised; and for the same reason, the mind is
the Anvahdryapachana Fire ; the mouth is the
A'havaniya Fire, — because the food is poured into
the mouth, just as the libation is poured into this
fire.

Thus ends the Eighteenth Khanda of Adhydya V.

ADHYAYA V.

KHANDA XIX.

Therefore, that food which may come first is
an object of libation. And the first libation that
one offers, he should offer, saying ' Svdhd to
Prdna' ; and thereby Prdna is satisfied. (1).

Com. — Such being the case, the food that, at
the time of eating, may first come to a man for
eating, ought to be offered as a libation. What is
meant here is only the full accomplishment of the
Agnihotra sacrifice, and not the detailed mention
of the processes of the parts of the Agnihotra.
And the first libation that the eater offers, he
should offer, saying { Svdhd to Prdna*; i.e., uttering
this Mantra, he should throw in some food, the
quantity of which should be exactly the same that
is thrown into the Fire. And by this, Prdna is
satisfied.

5? %*m s*ns[^%%fcr 11 ^ 11

WITH SRI SANKARA'S COMMENTARY 7&

Prdna being satisfied, the eye is satisfied ; the
eye being satisfied, the Sun is satisfied ; the Sun
being satisfied, Heaven is satisfied ; and Heaven
being satisfied, whatever is under Heaven and
under the Sun, is satisfied. And through the
satisfaction thereof, he himself is satisfied, also
with offspring, cattle, health, brightness and
Brahmic glory. (2)

Com. — Prdna being satisfied, the eye is satis-
fied; and so do the Sun, the Heaven &c ; and
whatever is under — ?.<?., supervised—by the Sun
and Heaven, becomes satisfied. And all this being
satisfied, he himself becomes satisfied, with the
food that he then eats, and also with offspring &c.
" Brightness " of the body, or of speech and intelli-
gence ; " Brahmic glory " — glorious brightness
resulting from a properly accomplished study of
the Veda.

Thus ends the Nineteenth Khanda of AdhydyaY.

ADHYA'YA V.
KHANDA XX.

sqftf II \ 8

The second libation that he offers, he should
offer, saying ' Svdhd to Vydna* Then Vydna is
satisfied. (1)

76 THE CHHA'NDOGYA UPANISHAD

^ ^=^T^TMcI#cf cfxFffcf cJF?ig cfftf cptfcT W?T

Vydna being satisfied, the ear is satisfied ; ear
being satisfied the Moon is satisfied ; the Moon
being satisfied, the Quarters are satisfied ; and the
Quarters being satisfied, whatever is under the
Quarters and under the Moon, is satisfied. And
through the satisfaction of this, he himself is
satisfied, also with offspring, cattle, health, bright-
ness and Brahmic glory. (2)

Thus ends the Twentieth Khanrfa of Adhydya V*

ADHYA'YA V.

KHANDA XXI.

cqlcr in It

The third libation that lie offers, he should
offer, saying 'Svrihu to Apdna '; then Apdna is
satisfied. (1)

W^i $M npqfo ^m ^«Fcqt qfee? *tfM\ ^#-
%mt ®mm%\ I! H II

WITH SRI SAHARA'S COMMENTARY 7?

Apdna being satisfied, Speech is satisfied ;
Speech being satisfied, Fire is satisfied ; Fire being
satisfied, the Earth is satisfied ; the Earth being
satisfied, whatever is under the Earth and Fire is
satisfied. Through the satisfaction of this, he
himself is satisfied, also with offspring, cattle,
health, brightness and Brahmic glory." (2)

Thus ends the Twenty-first Khcmcla of Adhydya V,

ADHYATA V.

KHANDA XXI I.

i^mM^m^^^m ^qrg grf& ?mm ®*m qgf*?-
wm ^r mmmm I! ^ D

The fourth libation that he offers, he should
offer saying ' SrdJid to 8amcma % \ and thence Sam&na
is satisfied.'

Samdna being satisfied, the Mind is satisfied ;
the Mind being satisfied, Parjanya is satisfied ;
Parjanya being satisfied, Lightning is satisfied ;
Lightning being satisfied, whatever is under
Lightning and under Parjanya is satisfied. And

78 THE CHHA'NDOGYA UPANISHAD

through the satisfaction of this, he himself is
satisfied, also with offspring, oattl hea ^ S
brightness and Brahmic glory, $

Thus ends the Twenty-second Khanda of AdhydyaV.

ADHYA'YA V.

KHANDA XXIII.

ft IH 1!

The fifth libation that he offers, he should offer
saying <£i>«M to Uddna'; and thereby Uddna is
satisfied. ,^,

ZTtfdrca being satisfied, the skin is satisfied"
the skin being satisfied, the Air is satisfied • the'
Air being satisfied, A'kdsa is satisfied; A'kdsa being
satisfied, whatever is under the Air and under
A'kdsa is satisfied. And through the satisfaction
of this, he himself is satisfied, J also with offspring,
cattle, health, brightness and Brahmic glory. (2).'

Thus ends thelTwenty-third Khanda of Adhydya V.

ADYA'YA V.

KHANDA XXIV.

If without knowing this, one were to offer the
Agnihotra, it would be just as if a man were to
remove the live-coals and pour the libations on
dead ashes. (1)

Com. — If some one, without knowing the
aforesaid philosophy of VaisvCinara, were to offer
the well-known Agnihotra, — it would be exactly
as if some one were to remove all the live-coals
capable of libations being poured in, and pour his
libations in the dead ashes left behind. The
difference between the Agnihotra of one who knows
the Vaisvmiara, and that of one who knows it not,
is just the same as between pouring libations in
fire and that in ashes. By this deprecation of the
ordinary Agnihotra, the Agnihotra of one who
knows the Vaisvdnara, is praised.

^5 ^Ntc^ §c? mfa H \ ll

But he who, knowing this, offers the Agnihotra,
his libations fall upon all worlds, all beings and all
selves. • (2

80 THE CHHA'NDOGYA UPANISHAD

Com. — Therefore, the Agnihotra of the knowing
person is of superior quality. Why ? Because one,
who knowing this, offers the Agnihotra, the liba-
tions of such a person, who knows the aforesaid
Vaisvdnara, fall upon all the worlds &c, &c, as
explained above, ' the falling of libations' and
' eating of food' being synonymous.

Just as the soft fibres of the Ishika reed would
burn, when thrown into the fire, in the same
manner, are burnt she evils of one, who knowing
this offers the Agnihotra. (3)

Com.— -And just as the soft fibres of the Ishika
reed would burn away quickly, when thrown into
fire, so, for one, who knows this and is the All-Self
the eater of all food, are completely destroyed all
the evils — virtue and vice — "accumulating through
many births, and being produced in the present
life, prior to and consecutively with the appear-
ance of knowledge. What is burnt is all the evil,
except that which is destined to operate towards
the making up of the next material body of
the individual ; because, these are not burnt, being,
as in the case of the liberated ones, already
operative towards its effect. This is for one, who
knowing this offers the Agnihotra— i.e., eats his
food.

WITH SRI SANKARA'S COMMENTARY 81

Therefore, if one who knows this were to offer
the remnant of his food to a Chanddla, it would be
offered in his own Vaisvdnara, Self. Hence, is this
verse. (<£)•

Com. — If the knowing one were to offer the
remnant of his food to a Chanddla, who does not
deserve such offer — i.e., even if he were to dispose
of the remnant against ordinances — , it would be-
offered into his own Vaisvdnara Self, as located in
the Chmidalds body; and thus, such an act would,
not be sinful. By this, it is the knowledge of
Vaisvdnara that is eulogised. In the sense of such
praise, is the following vedic verse.

f^fmpra f^it5?3WtT ^fcf ii <\ ii

As here, hungry children wait upon their
mother, so do all beings wait upon the Agnihobra.
Yea, they wait upon the Agnihotra. (j)

Com.— Just as in this world hungry children
wait upon their mother— expecting when the
mother would give them food, so do all beings, that
eat food, wait upon the Agnihotra, as offered by one
who knows the above,— z.e., they wait in expecta-
tion of the eating of the knowing person ; waiting
to see when he would eat and feed them ; the fact
being that the whole universe is satisfied by the
eating of the knowing person. The repetition is
meant to indicate the end of the Adhijuya.

Thus ends the Twenty-fourth Khanda of Adhydya V.
Thus ends the Fifth Adhydya.

6

^be Cbbanbog^a THpanfebab.

ADHYA'YA VI.

KHANDA I.

Harih Om I There was one SvStaketu, the
grandson of Aruna. His father said to him :
SveiaMtu, go and live a religious student ; for, there
is none of our family, my dear, who has not
studied the Veda, and who is Br&hmana, only by
Ibirth ? (1)

Com* — The connection of the Adhydya
* l Sv£taMtu, &c." is this : It has been declared above
that "all this is Brahman, rising in It, dissolving
in It, and living in If ; and now it has to be
shown how the universe is born from It, how it is
dissolved into It, and how it lives in It. And again,
it has also been declared that when a single
knowing person has eaten, the whole world is
satisfied ; and this could be possible, if the Self in
all creatures were one ; and not, if this Self were
diverse ; and this sixth Adhydya is begun with a
view to show that the Self in all is one. The story
of the father and son is for the purpose of showing
the gravity of the philosophy. " Sv6taMlu " by

WITH SRI SANKARA'S COMMENTARY ' 83

name. " Hai " indicates tradition. " A'runSya—
the grandson of Aruna. To Mm said his father,
Arwri, finding him to be a fit person for knowledge
and seeing the time of his initiation approaching;
" Well Sv§tak$tu find a guru, fit for y our family, go
to him and live as a religious student. Because it
is not proper that one born in our family should not
know the Veda, and should be a Brdhmana, only by
birth" — i.e., one, who only calls Brdhmands his
relatives, and does not himself behave like a
Brdhmana.

q*J #%£ mmj ST^FRFft ^s^FS^T cWI^PWI^T:

IR H

Having gone when twelve years old, he came
back, when he was twenty-four of age, having
studied all the Vedas, greatly conceited, considering
himself well-read, and arrogant. His father said
to him : "Svitdkitu, since thou art so conceited,
considering thyself well-read, and arrogant, — didst
thou ask for that instruction?" (2)

Com* — It seems that the father himself was
away from his home; whereby, though himself
fully endowed will all necessary capabilities, he
did not initiate his son. Having been thus directed
by his father, SvStaketu, twelve years old, went
over to his Teacher until he was twenty-four years
of age, — when, having read the VSdas and learnt
their meaning, and being "greatly conceited"— i.e.,
not considering anybody to be his equal — , inclined

84 THE CHHA'NDOGYA UTANISHAD

to consider himself well-read, and arrogant, came
back to his home. Seeing his son unlike himself,
arrogant and conceited, the father said to him,
with a view to teach him proper manners : " "Well
8vitaketu, as thou art so conceited, proud of your
learning and arrogant, what great thing hast thou
obtained from thy Teacher ? Or, didst thou ask
him about that " instruction " — i.e., that by which
is taught the supreme Brahman, which can be
comprehended only by means of instructions."

Sfri^ 33 toto q?i*#fm %rafti% *m 5

By which the unheard becomes heard, the un-
perceived becomes perceived, and the unknown
becomes known ? ' How can there be such an
instruction, Sir ?' (3)

Com. — The "Instruction" spoken of is described:
That instruction, by which all that is unheard be-
comes heard, all that is unperceived—t.e., unth ought
of — becomes perceived, and the unknown becomes
definitely known. What is signified by the story
is that even after one has read all the vedas, and
having understood everything else, if one does not
know the truth with regard to Self, his ends are
still unaccomplished. Having heard this wonderful
account of the instruction, and thinking any such,
by which the unknown becomes known, to be
impossible, SvMalcetu asks : " How" — in what way
— " can there be such an instruction ?"

*m f^fiTCt *uT#t Sfa^fa ^Tr^ 1 1 « II

WITH SEI SANKARA'S COMMENTARY 83

Just as, my dear, by a single clod of clay all
that is made of clay becomes known, — all modi-
fication being only a name based upon words; the
truth being that all is clay. (i)

Com. — " Just listen to me, how such instruc-
tion is possible, my dear ". Just as in the ordinary
world, when a single clod of clay— the material
cause of the jar &c.,— is known, all other modifica-
tions of clay become known by it. " But how can
all the effects be known by the knowledge of the
cause, in the shape of the clod of clay ? " This
does not touch our position ; because the effect is
non-different from the cause. You think that the
knowledge of one thing cannot lead to the know-
ledge of another ; and this would be true with
regard to the point at issue, if the cause were
something different from the effects. But as a
matter of fact, it is not so. " Then how is it that
there is an idea prevalent among men, that such a
thing is the cause, and that such and such a thing
is its effect ? " Just listen how that is ; all
modification is only a name (the affix " dMya " has
a reflexive meaning), based on mere words. That
is, it is only a name based upon words, and there is
no such reality as modification. In reality, the only
reality is the clay.

^$$wm tad ?rp#f q5t^r%t w*fl i K n

And just as, my dear, by a single ingot of gold,
all that is made of gold becomes known ,—all
modification being only a name based on words,
the truth being that all is gold. (5)

86 THE CHHA'NDOGYA UPANISHAD

Com.— Just as, my dear, by the knowledge of
a single ingot of gold, all modifications of gold-
crown, bracelet &c— become known ; — ' only a
name * &c. &c. as before.

^s^n&r wftfa II ^ 11

^rf^lcf wrr^^sr ft spftf^rfo cf&n ^ftfa ium

li ^9 IS

And just as, my dear, by a single pair of
nail-scissors, all that is made of iron becomes
known, — all modification being only a name based
upon words, and the truth being that all is iron ;
thus, my dear, is that instruction. (6)

' Surely, those venerable men did not know
this ; for, if they had known it, why should not
they have told it to me ? Please sir, tell it to me. '
'So be it. my dear.' (7)

Com. — Just as, by a ''single pair of nail-scissors''*
— which indicates any single piece of iron — all
modifications of iron become known, &c. &c. as
before. The citing of many instances is with a
view to including all the various phases of the
Reality to be explained, and also to bringing about
a firm conviction in the mind of the listener.
"Thus, my dear, is the instruction, spoken of by
me." When the father had said this, the son
replied : "The venerable men, my Teachers, surely
did not know this, that you have said ; for, if they

WITH SRI SANKARA'S COMMENTARY 87'

had known this Reality, why should not they hav©
told it to me, who was duly qualified, being devoted
and obedient to the Teacher ? Hence, I conclude
that they did not know it." The son made this
assertion, even though it was deprecatory to bias-
Teachers, simply because he was afraid of being
again sent away to the Teacher, to learn the truth.
"Therefore, please sir, tell that to me, which, being-
known, would make me omniscient." Thus
requested, the father said; "So be it, my dear."

Thus ends the First Khanda of Adhydya VI.
ADHYA'YA VI.

KHANDA II.

In the beginning, my dear, this was pure
Being, one, without a second. Some say that in
the beginning this was non-being alone, one, with-
out a second ; and from that Asat, the Sat was
born. (t)

Com. — " Sat " denotes pure Being which is
extremely subtle, undefinable, all-pervading, one,
taintless, indivisible, pure consciousness. That
which is explained by all the Vedantas. The
word " Eva " has a definitive force. What is
it ascertained to be ? " This, " — the universe,
which is found to be differentiated into name

"88 THE CHHA'NDOGYA ITPANISHAP

and form, "was Pure Being ",— thus "Pur©
Being " being connected with " was ". When
was this Pure Being alone ? " In the beginning *
— i.e., prior to the creation of the universe.
**' Is not this Pure Being even now, that it is
specified as being so in the beginning ?" No.
Wherefore the specification then ? At the present
time also, this is Pure Being,— but differentiated
into Names and Forms, the object of the notion of
4t this "; while, before creation, this was only-
amenable to the idea of " Pure Being " ; hence, it
is specified " in the beginning this was Pure Being."
Prior to creation, no object could be cognised as
*' this '*, as differentiated into Name and Form ;
just as it is not so cognised during deep sleep.
Just as on waking from deep sleep, one recognises
mere Being — that during deep sleep, the only
object was Pure Being, — so also prior to creation.
Such is the import of the text. Just as, in the
ordinary world, in the morning, one sees the potter
gathering clay for the making of the jar &c. ; and
then having gone away to some other place, and
returning in the evening, he finds in the same place
various such articles as the jar, the cup and the
like ; and then, the idea in his mind is that " all
this jar &c, was only clay in the morning "; in the
same manner, we have the present assertion. — '
In the beginning, this was " Pure Being. " " One
•alone " — i.e., there is nothing besides Its own
eff ects, " Without ' a second " — in the case of the
jar, we find certain other "co-operating agencies —
in the shape of the potter who is the efficient
cause, and so forth — apart from the clay itself ;

WITH SRI SANKARA'S COMMENTARY 80

;and it is all such extraneous agency that is preclu-
ded from the* case in question — in the case of
"Being, there being no other auxiliary agencies.
The meaning is that apart from Itself, no other
object exists. Objection : " In accordance with the
Vaiseshika theory too, the co-existence of all things
-with Being, is quite possible, — the notion of Being
pervading over all substances and qualities ; inas-
much as the substance has Being, the quality has
Being, the Action has Being &c, as declared by the
Vaisishikas ". All this would be quite true, as
.appertaining to the present time; but the Vai-
sSshikas do not admit the fact of the effect having
.a Being, prior to its production ; inasmuch as they
hold that prior to production, the effect is non-
existent. Nor do they admit of the reality of a
single Being, without a second, prior to creation.
'Therefore, it is something quite different from the
Being held by the Vaiseshikas, that is here spoken
.as the cause, the " Pure Being, " explained by
means of the example of the clay, &c.

Now, at the time of the consideration of reali-
ties prior to creation, " some "—i.e., the Nihilists—
say, while considering such realities, that, prior to
creation, this was non-being, i.e., a non-entity, —
this universe being, at first, one without a second.
The Bauddh&s say that prior to creation, the only
-reality was the negation of Being ; and they do not
admit of any other reality, opposed to Being ; as
the JSfaiydyikas hold that the reality is both Being
and Non-being, meaning thereby respectively, the
Object as it exists, and its contradictory. " If the
INihilist holds that prior to creation, there was a-

90 THE CHHA'NDOGYA UPAFISHAD

mere negation of Being, how is it that they speak
of it as existing prior to creation, and being one
only, without a second, — thereby asserting its rela-
tions with time and number f True ; no such
assertion is proper, for those that admit of the
mere negation of Being. The theory of the exis-
tence of pure Non-being too is untenable ; because-
that would be denying the existence of the theoriser
himself, — which is impossible. If it be urged that
"the theoriser theorises at the present time and not
prior to creation ", — this cannot be ; because, there
are no grounds for believing in the negation of
Being, prior to creation ; which absence of grounds
invalidates any such assumption as that " prior to>
creation, this was pure ISFon-being." " Inasmuch
as words signify counterpart realities in the-
objective world, how can there be any meaning in
the sentence, 'this was Eon-being, one, &c.' And'
any meaning being impossible, the ^sentence loses
all authority." This does not touch our position ;
because the sentence refers merely to the cessation'
of any cognition of Being. The word "Being"
signifies a counterpart objective reality ; the words.
" one," and " without a second " too qualify — {lit,,,
are co-existent with) — the word " Being " ; so also
the word "was ". And the negative, used in the
sentence speaking of "Being", only serves to-
preclude, from the object spoken of, by such
sentence, the notion expressed in the sentence — •
this notion being that "this was one alone*
without a second " — such preclusion being based
upon the sentence treating of " Being " itself ; just
as the person riding a horse, while taking his seat;

WITH SRI SANKABA'S OOMMENTAEY 91

(based) upon the horse, turns the horse away from
the object in its front. And the sentence with th©
negative does not directly denote the negation of
Being. Therefore, the sentence "this was Non-
being &c," is put forward simply with a view to
set aside all mistaken notions from the minds of
men. It is only when a mistaken idea is clearly
expressed, that people can be warned against it;
and in this lies the use of the sentence beginning
with " Non-being ** ; hence this sentence comes to
be endowed with full vedic authority. And therefore,
the objection urged above falls to the ground. "From
this Non-being" — i.e., from the negation of all
things—" Being"— all that is seen to exist—" was
born." The deletion of the last vowel in " Jayata"
is a vedic form.

'But how, my dear, could it be so ?' said he ;
'how could Being be born from Non-being ? In fact
it was Being alone that existed in the beginning,
one, without a second ;' (2)

Com. — Having thus put forward the view of
the great Atheist, the text next proceeds to deny
it : " How" — on what grounds — " my dear, could it
be so" ? — i.e., how could it be possible for Being to'
be born from Non-being ?" Though the sprout is
found to appear from the destruction of the seed— a
negation — yet, even this is opposed to their theory.
How ? Because the parts 'of the seed, that go to
make up the complete seed transfer themselves into
the sprout ; and they are never destroyed in the

92

THE CHHA'NDOGYA TIFANISHAD

appearance of the sprout. And again, the shape
of the seed is not held, even by the Atheists, to be
anything apart from the constituent parts of the
seed ; and as such, there is no portion of the seed
that could be said to be destroyed at the appearance
of the sprout. If it be held that there is some-
thing apart from the constituent parts, then that
goes against the Atheistic theory. If it be held
that " what is destroyed of the seed is the shape of
the seed, held by mistake— samwiti— {to be apart
from the^ parts)"— then, we ask—what is this,
mistake"? Is it an entity, or a non-entity ? If a
non-entity, then you have no example whereby to
prove its existence. If, on the other hand, it be an
entity, then the birth of the sprout is not from a
non-entity ; the fact being that the sprout is born
out of the parts of the seed. If it be urged that
even the constituent parts of the seed are destroyed
this cannot be ; because, the impossibility of
destruction applies equally in the case of the parts-
just as according to the Atheists there is no such
complete whole, as has the shape of the seed, so also
are the parts no wholes ; and as such cannot be
destroyed. Because the parts too will have their
parts ; these latter again will have their own ■ and
as this series could never stop, no destruction
could ever be possible. On the other hand, for One
who holds the existence of Being, the notion of
existence going on ever so long, the fact of Being
never ceases ; and, as such, the production of an
entity becomes established. Whereas, for those
that hold to Non-being, there can be no example of
the production of Being from Non-being. For

WITH SRI SANKARA'S COMMENTARY 93

the former theorists, there are found many-
examples — such as the production of the jar
out of clay, the jar existing only while the clay
exists, and never otherwise. If it were only from
non-entity that the jar were to be produced, then
one desiring to make a jar would not take up the
clay ; or the jar, &c , would all be followed by
notions of Non-entity. None of these however is
found to be the fact ; hence, Being can never be
bom from Non-being. It has been asserted that the
idea of the clay is the cause of the idea of the jar j
while there is no such reality as either the clay or
the jar ; but in this case too, it is only an existing
idea of clay that is the cause of the existing idea
of the jar *, — whence too, there can be no production
of Being from Non-Being, If it be urged that "the
ideas of clay and the jar, standing in the relation
of means and consequence, have mere sequence
between them, and no casual relation," — this
cannot be ; because, even in the matter of the
sequence of ideas, the Atheists can have no
instances to substantiate their case. Therefore, the
father said~ u How could it be thus ? In what
manner could Being be born from Non-being? "
That is to say, there are no instances to show the
production of an entity from a non-entity. Thus
having upset the theory of Non-being, the text sums
up : " Being alone, my dear, existed in the begin-
ning "—which has been established as the orthodox
view. Objection : " Even -for one who holds Being,
there is no instance showing the production of an
entity from another entity; since from one jar
another jar is not found to be produced." True it

94 THE OHHA'NDOGYA UPANISHAD

is that from one entity no other entity is born, — the
fact being that it is Being alone which subsists in
another form ; just as the serpent coiling itself
round into a ring, and as the clay-dust subsists in
the forms of the jar &c. " If, in this manner,
Being alone has all sorts of shapes, how is it that
it is declared that in the beginning this was Being
alone"? Have you not heard the word " eva " which
has a definite meaning with reference to the
denotation of the word " this " — which signifies the
effect ? " But then, in that case, it follows that in
the beginning there was non- entity, at first there
being no this, while at the present time this has
appeared/' Not so; It is Being itself which subsists
in the form of that which is denoted by the word
"this," — just as it is the clay which subsists in the
form' of that which is denoted by the words " jar "
&cg. " But just as the clay is a reality in itself, so
too are the jar &c. ; because these too are, like it,
the objects of notions, other than that with regard
to Pure Being ; and hence, all effects would be
realities different from the Being,— just as the
cow from the horse." This cannot be ; because,
though the various effects lump, jar &c, differ
among themselves, yet they are the same
with regard to the clay. Though the jar differs
from the lump, and so does the lump from the jar,
yet both the lump and the jar do not differ from
the clay ; hence, both the lump and the jar are
pure clay. Whereas, the horse differs from the cow,
and the cow from the horse. Therefore, the jar &c,
are only different forms of clay. In the same
manner is all this only a form of Being ; hence, it

WITH SEI SANKARA'S COMMENTAEY 95

is only proper to say that "in the beginning, this
was Being alone," — all forms of modifications
being merely in name. "It is declared in the sruti
that the Purusha is indivisible, inactive, calm,
faultless, taintless, divine and incorporeal, the
inner and outer unborn ; and as such how could the
indivisible, incorporeal Being be modified into
■different shapes?" This does not touch our
position ; just as the parts of the serpent ara
assumed from the parts of the rope, so it would be
possible for the shapes of modifications to proceed
from the assumed parts of the Being, because says
the sruti "all modification" is only a name based
on words ; and the only truth is that it is clay"
and thus the only truth is the Being. "One,
without a second," as a matter of fact, even at the
time of the cognition of this (when the one-ness
ceases only apparently).

It saw, 'may I be many, may I grow forth'. It
created fire. The fire saw, may I be many, may I
grow forth'. It created water. Therefore whenever
a man is hot and perspires, it is water produced
from fire. (3)

Com. — The Being "Saw" — i.e., did the seeing.
It follows from this that the cause of the universe
is not Pradhana of the sdnkyas ; because, they hold
the Pradhana to be non-intelligent; while the Being
spoken of here is intelligent ; because, It sees.

96 THE OHHA/ffDOOYA UPANISHAD

How did It see ? "May I be many, and may I grow
forth 1'* Just as the clay becomes many in the-
shape of the jar &c, or as the rope grows forth
into the shape of the serpent, assumed in the mind,
"In that case all that is seen to be is a non-entity,
because the rope as the serpent is a non-entity.'"
Not so ; because it is Being itself that is mistaken
for dualities and diversities,— and there is no non-
existence of anything anywhere. The JSfaiyayikas
assume a reality other than Being ; and then they
declare that prior to creation, this is destroyed;
whence they assert its subsequent non-existence.
But we do not assume any name or thing, other than
Being. It is Being alone which names, and is named r
as other things ; just as, the rope that is named
serpent by the notion of a serpent ; or again, just
as the lump, the jar &c, being mistaken for some
thing other than the clay, are named as a lump*,,
"jar' &c ; while those that know the rope set aside
the name and idea of serpent, and those that know
the clay set aside the names and ideas of the lump,
the jar &c ; in the same manner, those that have a
discriminative knowledge of Being, set aside all
words and ideas with regard to the modifications, —
assay the Srulis: "Whence speech desists, not
reaching It even by the mind." "That which can-
not be named &c, &c." Having seen (thought)
thus, "It created fire." "It has been declared in
another Sruti that from Lhe Self was produced
A'kasa, from A'hdsa, Air, and from Air, Fire, — thus
Fire being the third in order of production ; then,
how is it that in the present passage it is mentioned
as the. first creation, and Alcdsa Is said to follow

WITH SRI SAHARA'S COMMENTARY 9?

from it ; thus then, there is a contradiction between
two parts of the Sruti." This is no fault ; because,,
even in the present case, it can be assumed that the
Being created Fire, after having created A'kdsa and
Air. Or, the fact may be that the text has no eye
to the order of creation; all that is meant to be-
shown being that all things being the effect of
Being, this latter 'is one, without a second'; because,,
the instances cited are those of clay and the like,.
Or, it may be that what is aimed at is an exposition
of "Trivitkarana" (the intermixture of three
elements); and hence the creation of only three —
Fire, Water and Food— is described, 'Fire' is that
which is known as that which burns, cooks,
lightens, and is red. Having been created, the Fire
willed as before, 'may I be many, may I grow
forth' ; and 'it created Watar' ; — by 'Water' being
meant all that is known 'to be fluid and white.
Because, Water is the effect of Fire, therefore,
whenever a person is hot and perspires, it is only
Water that is being produced from Fire.

aT r ^FF \%F3 ^m : HUT SRT%*?ClpT cFT s^W^-

spt mq% II 2 if

The Water willed 'may I be many, may I grow
forth' ; it created food. Therefore, whenever it
rains anywhere, then is most food produced ; as
from Water alone is eatable food produced. (4)

Com. — 'The Water willed,' as before, the Being,
in the form of Water, willed' 'may' I be many, and
may I grow [forth.' 'It created Food' — by 'Food'
7

:98 THE CHHA'NDOGYA tTPANISHAD

being meant the Earth ; because Food is of the
nature of the Earth. Because Pood is produced from
Water, therefore, whenever it rains at any place,
there the greatest quantity f Food is produced ;
hence, it is from Water that all eatable Food is
produced. In the first sentence it was said simply
'Food was produced,' where the earth was meant ;
here it is said ' eatable food,' meaning thereby the
various corns, barley &c. 'Food' is all that is heavy,
firm, nutritious, and dark in colour. ' We do not
find any intelligent will in the case of Fire &c; in-
; asmuch as the killing of these is not prohibited,
and as in them we do not find any such traits of in-
telligence, as fear and the like; then, how is it that
" the Text asserts that the Fire willed. This is no fault;
Fire &c, being modifications of the real source of
intelligence, and the intelligent one bringing about
effects in a fixed order, it can be reasonably said
•that ' Fire willed,'' meaning thereby that, 'It willed,
■as it were' 'Well, then is the intelligence of Being
only assumed?' No, by no means ; the seeing of the
Being being amenable only to words, it could
never be assumed. The willing by Fire, &c,
however, is inferred ; and as such, there being an
absence of real primary will it is only proper that
it should be assumed, (in accordance with infer-
ence). ' The Being too being the cause of clay,
may be inferred to be non-intelligent ; and in that
case the willing may be assumed as belonging to
the non-intelligent S&nkhya pradk&na' on the
ground that the Being is for the sake of intelli-
gence, and brings about effects in keeping with
a fixed time and order. In the ordinary world too,

WITH SRI SANKARA'S COMMENTARY. 99

we come across cases where the non-intelligent is
used as intelligent— e.g., 'the bank of the river
wishes to fall' ; similarly could it be with the non-
intelligent Being.' This cannot be ; because, the
Being is declared to be the Self ; ' It is the true, It
is the Self.' If it be urged that ' the declaration of
its being the Self is also assumed, — just as there
is an imposition of the name Self on the non-Self,
as in the case ' my Self is Bhadrasena,' — this can-
not be ; because, in the sentence ' the delay for him
is only so much, &c.,' the Sruti declares Liberation
for one who has a true knowledge. ' I am Sab.' If
it be urged that this too is only assumed, — all
declaration of Liberation being only assumed, even
in the ease of the theory that one who knows the
Prad.liQ.na to be his Self, is close to liberation;
just as, starting for a village, one might say ; ' I
have reached the village', with reference to the
speed with which he is going; — this cannot be;
because, the section has begun with the declaration
* a knowledge of which makes the unknown known
&c.' It is only when the Being is known that all
things become known ; because, all things are non-
different from It, because It is declared to be ' one
without a second.' There is nothing else left to be
known— which is either directly mentioned in the
Sruti, and which could be inferred from any
premises — whereby the declaration of liberation
might be assumed. If the whole Adhydya were
said to be assumed, then it would be so much
labour lost for nothing ; because the fact of this Adh-
ydya explaining things leading to the final end of
Man is got at, by means of argument. Therefore,

100 THE CHHA'HDOGYA UPANISHAD

inasmuch as tlie Veda is authoritative, it is not right
to ignore the directly denoted meanings (and assume
secondary indirect ones). Therefore, it is established
that the cause of the universe is intelligent.

Thus ends the Second Khanda of Adhydya VI.

ADHYA'YA VI.

KHANDA III.

cW '^% E rf '*ItfHT 5ftQ%F sjkrfa *icFcqTiJi^ sffasr-
gftsfftft li \ II

Of these living beings, there are only three
origins : bora from an egg, born from a living being,
born from roots. (1)

Com. —Of all living beings, Bird &c, — because
" eshum " is added we must take it to refer to the
living, and not to Fire &c«; because the three-f oldness
of these has yet to be spoken of, and before it has
been spoken of, they cannot be referred to as "these";
and secondly, because we find the word * Deity' used
with regard to Fire &c. "These three Deities fee" 1
Therefore, of these living beings, the Bird &c, there
are only three origins, not more. It is explained
which ones these three are : (1) That born from the
Egg — the Bird &c. : the Bird and the Serpent are seen
to be born from the Bird and the Serpent ; hence a
Bird is the origin of another Bird, and so on. "Inas-
much as 'Andaja' is that which is born from an Egg,
th e origin is the Egg, and not the Bird ; and as such,

WITH SRI SAFKABA'S COMMEUTABY 101

how is it that what is born of an egg is spoken of as
the origin *?" It would have been so, only if the Sruii
was dependent upon your wish ; but inasmuch as the
Sruti is independent, ife has declared that the origin is
that bom from the egg, and not the egg; and as a matter
of fact also, we find that the absence of the Bird
— and not that of the egg — brings about the absence
of any future brood of that species. Therefore, that
which is bom from the egg is the origin of the andaja
class. Similarly " that is bom of a living being*' — i.e.,
that which is born from the womb — , the man, cattle
and the like. So also, that which is *' born from
roots *' — i.e.) all that proceeds from that which shoots
out, namely the immoveable objects; or "udbhid** may
be taken as seed or root ; and that which is born of
these is the origin of all immoveable beings. Those
born in perspiration &c, are included in the " egg-
born " &c. Hence is the number limited to " three "
only.

This Deity willed : 'Well, may I enter into all
those three divatds by means of this Living Self
(jivatma) and shall appear under different names
and forms.' (2)

Com. — " This Deity ", — the one treated of here,
named " Being ", source of Fire, Water and Food —
willed, as before—" May I be many &o. " I nasmuch
as the purpose of becoming many has not yet been
fulfilled, the Deity based its further desire upo n that
purpose. What did the Deity will : " Well, may I
enter into these three divatds^ Fire, Water and

102 THE OHHA'NDOGYA TJPANISHAD

Food, by means of this living self '"-by this lasfe
clause referring to the process of living experienced
by the Deity, during the previous creation, the
meaning being 'by means of that Self which keeps
the Breath' &c, meaning thereby the Self, partaking
of the character of Intelligence, and as such, not
differing from the Real Self. " May I enter " i.e.,
may I, having obtained, specific consciousness, by
contact with Fire, Water and Food, manifest under
various names and forms ; that is to say, clearly
distinguish that such is the Fame and such is the
Form. " The non-worldly omniscient Deity being
independent, it is not possible that It should consci-
ously determine to enter, and positively enter into
the Body, which is the receptacle of hundred and
one troubles, and by such entrance, actually
undergo the troubles." True; this would not be
possible, if the Deity were to determine to enter and
undergo troubles, in its pristine undifferentiated
form ; but, as a matter of fact, such is not the case ;
since it is clearly stated "having entered by means of
this living self-the living self being only a shadow
of the Deity, a mere reflection of the Real, Self,
in the mirror consisting of contact with Buddhi and
the rudimentary elements ; just like the reflection of
the sun in the water. The contact of the Deity possess-
ed of unimaginable, endless powers with Buddhi &c
produces a shadow of Intelligence, through the non-
discrimination of the Real Form of the Deity; and this
shadow is the origin of various such notions, as
I am happy,' 'lam unhappy 1 am deluded' and
the like. Inasmuch as it is in its mere shadow that
the Deity has entered, It is not, in itself, connected

WITH SRI SANKARA'S COMMENTARY 102

■with pain, and pleasure. Just as the man, the sun
&g., reflected in the water, are there only in their
shadows, and as such, are not touched by the faults-
of the reflecting surface ; so also this Deity. '* Just
as the Sun being the Eye of all the world, is-
not touched by the external discrepancies of
the Eye ; so also, the inner self of all beings-
being apart from the world, is not touched:
by the discrepancies of the world ;" and also*
" It is like A'kasa, all-pervading and eternal " as
declared in the Katha Upanishad ; " as if thinking
&c., " as in the Vdjosanei/a. " If the living self is a
mere shadow, it must be false ; and so also must be
its being in this world and the nest, &o. " That does
not affect the case ; because it is held to be true, in
its character of the Real Self. All Name and Form
is true, *on!y in its nature of the Real Self — all
modification by itself, being false ; as declared before
" all modification is mere name &c. "; so also with
the living self. There is a well-known maxim that
' the offering is in keeping with the character of the-
elemental to which it is offered ' ; and it is in accord-
ance with this maxim that all worldly modifications-
are true, in their character of Real Self, and false, in
all other cases, and as such, the JSfaiydyika cannot
raise any objections against this ; because we can
always explain away discrepancies by saying that
all assertions of duality, contradicting one another,,
are mere fancies of one's own intellect, based upon
unrealities.

104 THE CHHA'NDOaYA UPAHISHAD

Saying 'may I make each of 'these three tri-
partite', the Deity entered into those three d6vai&$,
by means of this living self, and differentiated Names
and Forms. (3)

Oom."- U Having entered into these three divattis,
in their original state, with Names and Forms un-
differentiated, — may I differentiate their Names and
Forms " — having thought so, and also that, — " each
of these three, may I make tri-partite " — in which
process one element is the principal and the other
two being secondary constituents, — 'otherwise, it
would become like the rope with all its three consti-
tuent threads of equal importance. The three elements
are separately rendered tri-partite, but only within
themselves. Thus Fire &c., come to acquire their
separate names— that this is Fire, this Water and
this Food. And the purpose that is served by the
recognition of the separate names of these is the
accomplishment of all usage with regard to them.
Having thought thus, the Deity entered these three
(ttvatas, by means of the aforesaid ii\ T »ng self, —
entering inside like the reflection of the Sun — ,
entering first the body of the Virtii, and then the
bodies of the Gods &c, finally came to differentiate
Names and Forms, in accordance with its previous
resolve — distinctly differentiating that such is the
Name, and such the Form, and so forth.

It made each of these tri-partifce ; and how each
of these three dSvatds becomes tri-partite, learn that
from me, my dear. (4)

WITH SRI SANKARA'S COMMENTARY 105

Com. — If; made each of these dSvatds tri-partite
— in accordance with the comparative excess of the
one with regard to the other two. You may, for the
time being, lay aside the fact of the bodies of the
Gods &c, with their Names and Forms differentiated,
being tri-partite, as consisting of Fire, Water and
Food ; just learn from me first, how each of these
three devatds — exterior to those bodies, — comes to
be tri-partite ; I will explain this by means of
examples.

Thus ends the Third Khanda of Adhydya VI.

ADHYA'YA VI.
KHANDA IV.

qj&faSfa mm^ i \ \\

Of Fire, the red colour is the colour of Fire, the
white is of the Water, and the black is of the Earth.
Thus vanishes Fieriness from the Fire, being only a
modification, which is merely a name, based upon
words ; the only truth being that there are the three
colours. (1)

Com. — The tri-partition of the dSvatds is ex-
emplified. An example is cited with a view to explain
the whole by exhibiting only a part. Of the tri-
partite Fire, what is known as the red colour is the

106 THE CHHA'NDOG-YA TJPAHISHAD

colour of the pre-tripartite Fire ; so also, the white-
colour of the Fire is the colour of the pre-tripartite
Water ; and the black colour is that of the Earth,
prior to tri-partition. Such being the case, there
vanishes what you think to be Fire apart from the-
three colours. Prior to the correct understanding
of the three colours, you had the notion of Fire,
as an independent entity ; this notion as also the
word Fire, vanishes. Just as when rock-crystal
is seen over a red surface, the idea that people
and the words that they use is that " it is a ruby "'
— prior to the discrimination of the surface and
the crystal, after which, however, the notion of
ruby, as well as the word 'ruby' disappear. " Why
should you bring in the idea and the word in
the present explanation ? The explanation should
be ' prior to the discrimination of the three colours,
it was Fire ; and as soon as the three colours were
properly recognised, it ceased to be Fire ; just as-
when the threads have been drawn away, the cloth
ceases to be.' Not so ; because Fire is cognised only
by means of the idea and the word ; because it is de-
clared that " It is a mere modification, being only a
name '' — " Fire " — " based on words." For the same
reason the idea of Fire is also false. The only truth,
that is there, is that there are the three colours — i.e.,
apart from the three colours there is not an atom
that is true. (I) 4

sof ^^.qn-t^jTiT^^j^if^^f crrcTTsswrf fart ^m-

WITH SRI SANKARA'S COMMENTARY 107

Of the Sun, the red colour is the colour of Fire r
the white is of Water, and the black is of the Earth.
Thus vanishes Sunness from the Sun, being only a
modification, which is only a name, based on words ;
the only truth being that there are three colours. (2)'

^^mrwm^jwm zmsswm tad m§4 sft-
f&i ^qroftc^r w$f{ H \ II

Of the Moon, the red colour is the colour of
Fire; the white is of Water; the black is of the Earth.
Thus vanishes Moonness from the Moon, being only
a modification, which is a mere name, based on
words ; — the only truth being that there are three*
colours. (3)

tflpt dft^ ^T %^T^15 sf^p TOT 3?f>aT"

cF^WTqFnflf^ f^T ^t^tsstotot fern ^M

sfojft ^qMl^ Wm II 8 II

Of the Lightning, the red colour is the colour of
Fire ; the white is of Water ; the black is of the
Earth; thus vanishes Lightningness from the Light-
ning, being only a modification, which is a mere-
name based on words ; — the only truth being that
there are three colours. (4)

Corn. — Similarly of the Sun, the Moon, and the
Lightning, &c, &c, as before. " It was promised
above ' Learn from me how each of these divatds
becomes tri-partite ; ' while in all the four cases,
it is only the tri-partite character of Fire that
has been shown, and no examples have been;

108 THE CHHA'NDOGYA UPANISHAD

cited to show the tri-partite character of Water
and Earth." This is no fault; what is meant by
the text is that in the same manner examples may-
be added to show the similar tri-partite charac-
ter of Water and Earth also. The examples
in connection with Fire are simply meant to point
out the nature and method of exemplification,— it
being chosen on the ground of its being coloured, and
as such, being more easily and clearly compre-
hensible. Odour and taste have not been taken up
in the example ; because the three were not possible ;
as in tire, odour and taste do not exit. Touch and
sound have not been taken up, because they are in-
capable of being shown apart from their substrata.
If the whole universe is tri-partite, then, as in the
case of Fire, the only truth would be the three
colours, and like the fieriness of fire, the universeness
of the universe would also vanish. Similarly too,
earth being only an effect of water, the only truth
would be the water, and earth would be a mere name.
So too, the water being an effect of fire, would be a
mere name ; and the only truth would be the fire.
Fire too, being an effect of Being would be a mere
name, the only truth being the Pure Being. This is
what is meant by the text. "Air and A'k&sa, not being
tri-partite are not included in Fire &c ; and these are
still left as being true ; and so also, do odour, taste,
sound and touch remain behind ; and as such, how
could the mere knowledge of Being, make all things
unknown ? for, certainly, there must be some inde-
pendent method of knowing, these latter that have
been left behind." This does not touch our position ;
because all things are included in the * coloured

WITH SRI SANKARA'S COMMENTARY 109

substance.' How? In Fire, which has colour, we also
find sound and touch, and from this fact we infer the
presence therein of A'kasa and Air, whose specific
properties are sound and touch ; similarly "Water and
Earth are included in taste and cdour respectively.
The three coloured substances— Fire, Earth and
Water—having been shown to be tri-partite, all that
*s included in them is only a modification of Being ;
and as such, in truth there being only the three
colours, all is meant by the text, is that everything
is known by the knowledge of Being. Ether, Air, and
A'Msa or their specific qualities, touch and sound,
are never cognised apart from coloured substances*
Or, another explanation may be that the tri-partite
character of the coloured substances too is shown
only with a view to point out the way in which
the others may also be shown to be similarly tri-
partite. Just as in the case of tri-partition s
the only truth is the three colours, — so, the
same rule is applicable to the case of the five-
fold partition of the elements. Thus then, all things
being only a modification of Pure Being, the know-
ledge of this makes all things unknown ; hence it is
established that Being is " one only, without a
second". Hence it has been only rightly said that
"by the knowledge of one, all things become known"*

It was on knowing this, that the ancient great
house-holders and great sacrificers said : ' For us,
there is nothing now that is unheard, unthought or

108 THE CHHA'NDOGYA UPANISHAD

cited to show the tri-partite character of Water
and Earth." This is no fault ; what is meant by
the text is that in the same manner examples may
be added to show the similar tri-partite charac-
ter of Water and Earth also. The examples
in connection with Fire are simply meant to point
out the nature and method of exemplification, — it
being chosen on the ground of its being coloured, and
as such, being more easily and clearly compre-
hensible. Odour and taste have not been taken up
in the example ; because the three were not possible ;
as in fire, odour and taste do not exit. Touch and
sound have not been taken up, because they are in-
capable of being shown apart from their substrata.
If the whole universe is tri-partite, then, as in the
case of Fire, the only truth would be the three
colours, and like the fieriness of fire, the universeness
of the universe would also vanish. Similarly too,
earth being only an effect of water, the only truth
would be the water, and earth would be a mere name.
So too, the water being an effect of fire, would be a
mere name; and the only truth would be the fire.
Fire too, being an effect of Being would be a mere
name, the only truth being the Pure Being. This is
what is meant by the text. "Air and A'kctsa, not being
tri-partite are not included in Fire &c ; and these are
still left as being true ; and so also, do odour, taste,
sound and touch remain behind ; and as such, how
could the mere knowledge of Being, make all things
unknown ? for, certainly, there must be some inde-
pendent method of knowing, these latter that have
been left behind." This does not touch our position ;
because all things are included in the ' coloured

110 THE CHHA'NDOGYA UPANISHAD

unknown which, people will talk of ;' and they knew
it from these. (5)

Com. — Knowing this, the ancient great house-
holders and great sacrificers said : what did they
say ? " For us", — for our family — " there is nothing
now unheard, unthought or unknown, which people
will talk of," — that is to say, all our descendants
knowing the Pure Being, all things will be known to
them. But how did these people know It ? They
knew It from these colours, — having known them as
tri-partite, they knew all things else. And because
they knew this, they knew all, — they were
omnisci&xit. Or, it may mean that they knew all
things from "these", Fire, &c., that have been cited
as exai&ples.

%FfT ^™ <F$ teFfWfel II V9 ll

Whatever appeared red, they knew it to be the
colour of Fire ; whatever appeared white, they knew
it to be the colour of Water ; whatever appeared
Black, they knew it to be the colour of Earth. (6)

Whatever appeared to be unknown, they knew
it to be a combination of these devatds. Now learn,
my dear, from me, how, on reaching the man, each
of these dSvatds, becomes tri-partite. (7)

WITH SRI SANKARA'S COMMENTARY 111

Com. — How did they know ? In such objects as
the pigeon and the like 5 which appeared to be some-
thing else — what appeared red to those ancient
Brahman-knowers, they knew it to be the colour of
Fire- Similarly what appeared as white, they knew
it to be the colour of Water, and the Black to be the
colour of the Earth. In the same manner, whatever
happened to be infinitely subtle and not particularly
cognised, — they knew this to be a combination — an
aggregate — of the same three devatds. Thus have
all the external things, Fire, &c, been known; now,
my dear, learn from me, how each of these aforesaid
divatds, on reaching the man — as made up of the
head, feet &c, and as being an aggregate of means
and consequences — i. e., on being connected with
man, becomes tri-partite.

Thus ends the Fourth Khanda of Adhyaya VI.

ADHYA'YA VI.

KHANDA V.

Food when eaten, becomes three-fold : its
grossest part becomes fceces, its middle part flesh,
and its subtlest part mind. (1)

Com. — Food when eaten, and digested by the
Fire in the stomach, becomes divided into three

112 THE CHHA'NDOCYA I7PAKISHAD

parts : of the food time divided, the grossest part is
excreted as foeoes ; the middle part— gradually
changing from the liquid condition, ends in becoming
flesh ; and the subtlest part, reaches upward to the
Heart, and thence entering the arteries called the
" Hitti" and thereby bringing into existence the
aggregate of the organs of speech &., finally develops
into the mind ; i. e., being changed into the form of
the mind, it increases the mind. And thus the mind
being increased by food it is material (lit. elemental);
and not impartite and eternal, as held by the
VaisesMkas. Though it will be declared later on
that <s mind is his divine eye," yet that does not
refer to its eternality, but only to the fact of its
pervading over all the senses and all their objects
whether subtle, or near, or far. And we shall explain
how the eternality of the mind in eompari-on to the
objects of other senses, is purely Comparative, (and
not absolute) ; because, it has been distinctly declared
that) " Being alone is one, without a second."

Water, when drunk, becomes three-fold : its
grossest part becomes urine ; its middle part blood
and its subtlest part is Prdna. (2)

Com. — So also water when drunk becomes three-
fold : its grossest part being urine, its middle part
being blood and its subtlest part becoming Prdna, as
will be declared " Prdna consists of water as "of
one who is drinking water, Prdna will not be
separated."

WITH SBI SANKAEA'S COMMENTARY 113-

M\sfm fen Mi^ c^q w ^#gr Hr^rf^f,

Fire, when eaten, becomes three-fold : its grossest ~
part becomes bone, its middle part marrow and its
subtlest part Speech. (3)

Com. — Fire when eaten in the shape of oil, ,
butter &c, becomes thrse-fold ; its grossest part
becomes bone, its middle part becomes the marrow —
the fatty substance encased in the bone; and its
subtlest part becomes speech, — it being well knowit
that by eating oil, butter &c, speech becomes clear,
and capable of speaking.

ctct qFn" w#^if??M^ cp-tt rn^rn iw^ IS 8 IS

* Thus, my dear, mind consists of Food, Pruna of
water, and Speech of firs.' 'Teach me, again, Sir.'
1 So be it, my child.' he said. (4)

Com.— Such being the case, my child, " Mind
consists of Food, Prana of Water, and Speech of
Fire." " But those that eat only food, such as the
rat &c, are found to have life and speech ; and so
also those that live upon water alone, such as the
denizens of the Sea, Fish &o„ are found to have
mind and speech ; and so too may be inferred the
fact that those who live upon mere oils, have life
and mind. And then, how is it that mind is said to
consist of food only ?" This is no discrepancy ;
since everything being tri-parfcite, all the three
elements exist in everything. One never eats any
un-tripartite food, or drinks any un-tripartite water,
or eats any un-tripartite fire. Hence it is no»

114 THE CHHA'KDOGYA UPA3SISHAD

contradiction of our theory, to find that the rats
that eat only food, have speech and life. Having
been thus convinced of the truth of the theory
Svetak&tu said : " Teach me again, Sir*' — i.e.,
explain to me still further by means of fresh
examples, the theory that the mind consists of food
&c ; because, even now, I have not been able to
definitely grasp this theory ; for, if; is really hard
to realise that the food, water and oils falling in the
body — which itself is not distinct from fire, water
and earth — . develop by means of their subtlest
parts, into mind, pruna and speech, without
relinquishing their own innate properties." When
•.the son had said this, the father replied: ''So be
it — just listen to an example, which will show how
what you ask is quite possible".

Thus ends the Fifth Khanda of Adhyaya VI.

ADHYA'YA VI.

KHANDA VI.

^rfq&rfci IS \ II

Of the curd when churned, my dear, that which
is subtle rises upwards ; it becomes butter (1)

Com* — Of the curd, when churned, my dear,
that which is subtle, gathers up and then rising to
the top as cream, becomes butter.

WITH SRI SANKARA'S COMMENTARY 115

<?Ml tRTO spfftf II \ If

Iii the same manner, my dear, of the food that
is eaten, that which is the subtle part rises up-
wards ; and it becomes mind. (2)

Com. — As in the instance cited, so too, my dear,
of the food, rice &c, that is eaten, — and which is
churned by the fire in the stomach helped by the
wind, as if it were by means of a churning rod —
that which is the subtle part rises upwards, and
becomes mind ; i. e., being joined to the part s of
the mind, helps to its growth.

SPTl mfH I! \ ||

Of the water that is drunk, my dear, that which
is the subtle part rises upwards, and becomes
Prima (3)

Com. — Similarly, of the water that is drunk,
that which &c, &c.

Of the fire that is eaten, my dear, that which is
the subtle part rises upwards, and becomes
speech. (4)

Com. — In the same manner, mj dear, of the fire
that is eaten, &C-, &c.

116 THE CHHA'NDOGYA UPANISHAD

Thus, my dear, mind consists of food, pruna of
water and speech of fire. * Teach me more Sir.'
' So be it, my dear,* said he. (5)

Com. — Thus it is only proper, as I said, that
the mind consists of food, prana of water and
speech of fire. " All this may be right enough as
with regard to water and fire ; but I have not quite
grasped the fact of the mind consistirg of food ;
therefore, sir, explain to me this fact of the mind
consisting of food, by further illustration." The
father replied : "So be it."

Thus ends the Sixth Khanda of AdliyCiya VI.

ADHYA'YA VI.
KHANDA VII.

5fl55wn mm * mil $r%?>m #r in ll

Man, my dear, is made up of sixteen parts.
For fifteen days do not eat anything ; drink as
much water as you like ; since prtina consists of
water, it will not be cut off, if you drink
water. (1)

Com. — The subtlest part of the Food eaten,
added strength to the mind ; and this strength of
the mind, increased by the food, is divided into
sixteen parts ; and it is these that are called* the
sixteen parts of the man. The man, equipped with
the sixteen-fold strength of the mind increased by

WITH SBI SANKARA'S COMMENTARY 117

food, and endowed with the Jiva in a body which is
an aggregate of means and consequences, is called
"one of sixteen parts ;" and it is only when this
strength exists that the man can see or hear, or
think or understand, or do or know, being capable
of all actions ; while on the waning of which, he
loses all his capabilities. It will also be explained
later on that " It is by the approach of Food, that
one sees &c, &c," The capacity of all causes is
due to the mind alone. Only such people as are
endowed with the strength of mind, are found to
be really strong ; as are those people whose food is
contemplation*— /oorZ consisting of everything.
Hence the strength of mind brought about by food,
constitutes the sixteen parts of the man. And if
you want to prove this assertion, do not eat
any food for fif teen days, but you may drink as
much water as you like ; because, if you drink
water, your prdna will not be cut off from you, in-
asmuch as prdna consists of water ; and without
the impulse of the cause, the effect cannot stay in
its permanent form.

For fifteen days, he did not eat ; and then he
approached him, and said ' Sir, what shall I
say T 'The Biks, the Tajus and the Samas,' 'They
do not occur to me, Sir.* (2)

Com. — Having heard this, with a view to prove
the fact of the mind consisting of food, he took no

118 THE CHHA'HDOGYA TJPANISHAD

food for fifteen days; on the sixteenth day, he
approached his Father, and said to him : ' well
what may I say T The Father, replied : ' Repeat
the Rik, the Tajus and the Suma.' Being thus asked
by the Father, he said ' these Rik, &c, do not
occur to my mind, Sir.'

He said to him : { Just as, my dear, of a great
lighted fire, if a single coal, of the size of the fire-
fly, he left, it would not burn more than that; thus,
my dear, of thy sixteen parts, only one part is left;
and hence by this thou dost not remember the
Vedas. Now eat, then thou wilt understand
me.' (3)

Com. — When the son had said this, the Father
said to him : ' just listen to what is the cause of
your non-remembrance of the Veda. Just as, in
the ordinary world, of the fire that has been lighted
up by the adding of much fuel, a single coal of the
size of a fire-fly may be left in the end, when the fire
has gone out ; and by means of this coal, it would
not burn any more than its own size ; in the same
manner, of thy sixteen parts, made up by foods
only one part has been left ; and hence, by means
of this small part, resembling the size of the fire.
fly, thou dost not remember the Vedas. Now go
and eat, and then thou wilt rightly understand
what I say.'

WITH SEI SANKABA'S COMMENTARY IW<

sm$ ii « it

Then he ate and approached his father. What-
ever he asked him he knew it all. (4)

Cow.— Then, he went and took his food ; and
again approached his father, with a desire to listen
to his teachings. And when he had gone near
him, whatever of the Mile, &c, the father asked
him,— -either the repeating of words or the explana-
tion of passages — , he knew them all.

li <k\\

He said to him : ' just as, my dear, of a great
lighted fire, if a single coal, of the size of a fire-fly,
is left, if people blaze it up by adding grass to it, it
would burn much more.' (5

Com. — The father said to him : 'Just as &c, —
as before. If people blaze up the single remaining*
coal, of the size of the fire-fly, by adding grasses
to it, then the blazing coal would burn much more
than before.'

pet m <m\m: mmMwft mfafti $%m f^nfafo
tefiMi li 5. it

Thus, my dear, of the sixteen parts, only one'
part was left to thee ; and that being lighted up

120 THE CHHA'FBOGYA UPANISHAD

with food, blazed up ; and by that, thou remem-
berest the Vedas. That the mind consists of food,
prana of waters and speech of fire, he understood —
yea he understood it. (6)

Com* — In the same manner, my dear, of the
sixteen parts of thy power, only one was left to
fchee — when thou didst not eat for fifteen days ;
and this part being lighted up by the Food that
thou hast taken, has blazed up. The long vowel
being a peculiar vedic form. Another reading is
'PrujvaliV ; the meaning being that being lighted
up, it blazed up of itself ; and it is, by means of
this blazing part, that thou now rememberesfc the
Vedas. Thus, both by negative and positive illus-
trations, has it been shown that the mind consists
of food ; hence he sums up : 'The mind consists of
food &c,„* — the meaning being that all these facts
have been proved. This fact of the mind &c,
consisting of food &c, as explained by the father,
SveiakStu understood. The repetition is meant to
point out the close of the section on tri-partition.

Thus ends the Seventh Khanda oi Adhydya VI.

ADHYA' YA VI.

KHANDA VIII.

Udddluka, the grandson of Aruna, said to his
son Svetakitu : "learn from me, my dear, the true
nature of sleep ; when a man is said to sleep, then,
my dear, is he united with pure Being and gone to
his own. Hence people say : 'he sleeps (svapiti)
since he is gone to his own. 5

Com. — It has been understood that the mind
•consisting of food, has become joined to prdna
and speech, consisting of water and fire respec-
tively,— the mind being that, wherein the supreme
Deity entered by its Jiva Self, just as the man
enters into the mirror by his reflection, and the sun
&c, in the water. And that, consisting of which
and resting on which, the human Self becomes
fitted for thinking, seeing, hearing &c, — when that
substratum ceases, then alone does It reach the
positive form of the Deity ; as has been explained
in another Sruti : " As if thinking and sporting,
endowed with Intelligence, having become sleep,
transcend the worlds — that verily is the Self,

m THE CHHA'NDOGYA UPAFISHAD

Brahman, consisting of knowledge, of mind, &c. , M
and also, ' by sleep the body &c.,' ' while Hying, the
prana ' and so forth." And when the mind has
ceased, it is through this cessation that the human
Self residing in the mind, and having come to be
known by the name of mind, becomes free from all
attachment to the object of sense, and then returns
to the supreme Deity ; and it is this Return that
Udddlaka wishes to explain to his son ; and with
this view, he said to him : 'SvupndnUV may be ex-
plained as the middle portion of dream-vision, i.e.*
deep sleep ; or, it may be explained as the true
nature of sleep—- that too conies to be deep sleep
only, because of the assertion he is gone to his
own ; for, apart from deep sleep nowhere else do
the knowers of Brahman declare the Jiva to have
gone to Ms own ; just as, on the removal of the
mirror, the reflection of the man in the mirror
reverts to the man himself,— in the same manner,
on the cessation of the mind, the supreme Deity
that had entered in the shape of the reflection of
Intelligence, as the Jiva Self, for the purpose of the
differentiation of names and forms, reverts to Its
own Self, having renounced its form of the Jiva.
as denoted by the name mind. Therefore it appears
that the word * Svapnanta ' means deep sleep ; that
sleep, during which one dreams, is connected with
pleasure and pain ; as such, it is the effect of virtue
and vice, as it is well-known that it is virtue and
vice alone that bring about pleasure and pain ; and
the capability of virtue and vice also, to bring
about such effects as pleasure and pain &c, is due
only to the impulse of ignorance ; hence, dreamy

WITH SEI SAKKARA'S COMMENTARY 123

sleep is connected with all the effects of ignorance,-
which are the seeds of birth and rebirth ; and as
such, during this, one does not return " to his
own,"—'" not followed by virtue, not followed by
vice, passed beyond all the sorrows of heart, is
he," — " this is his freedom, this his supreme
Bliss"— say the Srutis. It is now explained that
I will show to you the real form of the Deity,
free from the taint of human life, as found
during deep sleep : "Learn from me, as I explain 5 -
the true nature of sleep," i.e., understand it
clearly. " But, when is there deep sleep ?"
When, at which time, the man is said to sleep —
i e., when people say 'you sleep," the meaning
being that the name <s sleeping" is only indirect — ,
then, at that time, he is united — becomes identified
with — Pure Being, the Deity spoken of here. That
is to say, having renounced the human form, as
brought about by contact with Mind &c, through
Its entrance thereinto, It reverts to Its own
pristine form of True Pure Being and it is on
account of this that people say " he sleeps"'
(Svapiti) ; since during the time he is " gone to his
own Self" ; that is to say, even ordinary talk points
to Its return to Its own self. " How could the
return to self be known to ordinary people ?"
Because, people say, that sleep is brought about
by hard labour during the waking state. During"
the waking state, one becomes tired through an
experience of various troubles in the shape of
pleasures and pains brought about by virtue and-
vice ; and then there follows a cessation of the'
over- worked organs from their activities.— as says

tU THE CHHA'NDOGYA UPANISHAD

the Sruti " Speech retires, Vision retires," and
tt Speech is with-held, Vision is with-held, Condi-
tion is with-held, the Mind is with-held &c," — all
the senses having been drawn in by the Pr&na,
which alone lies awake in the nest of the Body ;
and then it is that for the purpose of shaking off
the fatigue, the human Self returns to its own Self,
the Deity. Inasmuch as the fatigue could not be
shaken off hy any other means, than the rest
within its own Self, it is only proper that people
should say " he is gone io his own." Since it is
seen in the ordinary world, that wh&n people are
suffering from diseases, like the fever &c, when
they are free from the disease, they rest within
their own houses. So would the case be in the
present instance also ; as also declared by the Sruti
" just as the kite, or the supama, having flown
along, becomes tired &c, &c, &c."

ft $m m ffi 11 \ II

Just as a bird tied by a string, having flown in
-various directions, and finding no resting place
elsewhere, settles down at the place to which it is
fastened ; — so also the mind, my dear, flying in
-various directions and finding no resting place
elsewhere, settles down at Prtina ; because, my
dear, the mind is fastened to Pr&na. (2)

Com. — In support of the above, there is this
.example. As a bird, fastened by means of a string,

WITH SRI SANKARA*S COMMENTARY 125

to the hand of the bird-catcher, — wishing to be free
from the bondage, — flies in various directions ; but
not finding any resting place anywhere else, save
the hand to which it is bound, returns and settles
down to the hand to which it is fastened ; exactly
in the same manner, also the *' mind," — spoken of
here as made up of sixteen parts, and increased by
means of Food,— by which, here, is indicated the
human soul that has entered into the mind, just like
the " creaking of the bedsteads." The meaning of
the sentence thus being that the human soul as
limited by the mind, flies about in various
directions, in the shape of pleasure and pain,
actuated by desires and actions based on Ignorance,
during the waking and dreaming states, — i.e., ex-
periences all these joys and sorrows, and not
finding any other resting place, save the Self of
Pure Being, settles down at " Prana" — by "Prana"
being meant the supreme Deity of Being, as being
the substratum of all causes and effects ; as says
the Sruti H The Prana of Prana, with Prima for his
body, of form effulgent &c." The soul settles down
in the Supreme Being. Because, the mind is
fastened to Prana — i.e., the mind being the
substratum of the Deity pointed to, by Prana; — tfct»
mind indicates the human soul.

^nwssq tTcj effect w% cra^rr %n%wqr: ^Fm

torn *m& ifotffo ■ \ «

126 THE CHHA'NDOGYA UPANISHAD

Learn from me, my dear, what Hunger and
Thirst are. When the man is to be desirous of
eating, water is carrying away whatever has been
eaten by him ; hence, just as they speak of the
cow-carrier, the horse-carrier and the man-carrier,
so they speak of water as food-carrier. Therefore,
know this offshoot, my son, to have sprouted out 5
it could not be without a root ; (3)

Com. — Having shown to the son the fact of
the true form of the human soul being the root of
the universe, by means of the name * Svapiii', — he
now proceeds to show the same by a series of
causes and effects, beginning with Food. "Learn
from me of Hunger and Thirst" — i.e., learn from
me what the true nature of these is. At the time
that the man is said to be desirous of eating, why
is the man said to be so ? Because, at that time,
whatever solid food had been eaten by the man
and whatever liquid has been drunk by him, all this
is liquified by water, and " carried away" — i.e., all
the food is digested. Then is the man said to be
"hungry" which applies to the man, only seconda-
rily. It is a well-known fact that all creatures wish
to eat, only when what they have eaten has been
digested. Therefore, since water carries away the
food, it is known as " asandya" (food-carrier) ; just
as the cow-herd that carries the cow is called the
cow-carrier, and the groom is called the horse-
carrier, and the leader of men is called the man-
carrier, a king or the general of an army. So
people call water, the food -carrier (deleting the
visarga from the end). Such being the case, this
Body, made up of the food digested into the form

WITH SRI SANKARA'S COMMENTARY 127

of the various substances of the body, is like the
offshoot of a Vata seed ; and as being an "offshoot,"
an effect, called the " Body," it must be known
to have sprouted out, like the offshoot of the Vata,
But what is to be understood from this ? Simply
this — that being an offshoot, it cannot be without a
root. Being thus addressed, Svetaketu said what
follows.

?q gf q- ^R^#cf^ wh^> #%u: mil mi', w-
*rrp Hester* 11 8 ll

And where could its root be, except in food ?
In the same manner, my dear, from food as an
offshoot, infer water as its root ; from water as an
offshoot, infer fire as its root ; and from fire as an
offshoot, infer the Being as its root. All these
creatures, my dear, have their root in Being, they
reside in Being, and rest in Being ? (4)

Com. — If this body is an offshoot, like that of
the Vata, and has a root,— what is its root ? Being
thus asked by his son, the father replied : 'Where
could its root be, save in food, i.e., it has its root in
food.' How ? The food that is eaten is liquified by
water and digested by the inner fire, changes into
the different humours in the body ; from the
humour proceeds blood, from blood flesh, from
•flesh fat, from fat the bones, from the bones
marrow and from marrow the semen. Similarly,
the food eaten by women gradually develops from
the fcomours to the ovule. And it is by the

128 THE CHHA'NDOGYA UPANISHAD

conjunction of these two, ovule and*" semen,-— as-
daily added to, by means of the food that is eaten
—is the offshoot of the body made up, just like the
wall made up of daily accumulations of clay put
over it. Now the root, from which the body grows
out, as an offshoot, having a beginning and being
perishable, must also have a root ; and with a view
to this, it is added. Just as the body has its rcot
in food, so too from the food, as an effect, infer the
existence of its cause in water. Water too having
a beginning and end, is also like an offshoot ;
hence, from water as the effect, infer its cause in
fire. Fire too having a beginning and end
is an offshoot ; and from fire as the effect, infer
its cause in Being, the True, the one without a
second, — wherein are attributed all modifications,
which are unreal, being mere names based on
words ; just as the character of the snake is
attributed to the rope. Hence, That is the root of
the Universe ; and all these creatures — moveable
and immoveable — have their root in Being ; and
not only have they their root in Being, but during
their continuance too, they reside in Being, — as
apart from the clay 3 the jar has no existence ;
therefore, like the clay, the Being being the root of
the creatures, they are said to reside in Being. And
in the end too, they rest in Being — i.e. t they end or
become resolved into Being.

WJ Wfc^: fw^l TO ?ta ^ cE*fM ^fcT 3?T-

sjT 3TRf%^^ gWF? %$® 3%3 ^Vm 3^fcf

II \\\

WITH SEI SANKARA'S COMMENTARY 129

When the man is said to be desirous of
drinking, then Fire is carrying away what has
been drunk by him. Hence, just as they speak of
the cow-carrier, the horse-carrier, the man-carrier^
so they speak of Fire as the water-carrier. Thus,
my dear, know this offshoot to have sprouted out ;
it cannot be without a root. (5)

Com, — It is now explained how the fact of
Being being the root is to be followed up from water
as an offshoot. When a man is said to be desirous
of drinking, — this too applying to the Man only
secondarily, like the name 'Hungry.' The water,,
which carries away the liquified food, wets the-
offshoot of the body, and would thereby render it
dull through an excess of water, if the water were
not dried up by fire. And so when the water has
all been dried up by the fire, and assimilated in the
body* then the man wishes to drink, and is said to
be thirsty. Then, fire is carrying away the water
that has been drunk, — i.e., modifies it into the
Blood and Life in the body. And just as they
speak of the cciu-carrier &c, as before, so is fire
called the water-carrier, the form udanya being a
Vedic form. Of water too, this body is the offshoot
and none else. The rest as before.

v&s-x® ^rar wm ij^t ^F^??#qro^ w^i\ f?t%rr :
mi- mr- ®mm< wnfmi mi 3 m sp&nfereft

$m #q ^m mil mw^ sq^ ^ : m% w-

130 THE CHHA'NDOGYA UPANISHAD

And where could its roots be, except in water ?
From water as an offshoot, infer fire as its root ;
from fire as an offshoot, infer Being as its root.
All these creatures, my dear, have their root in
"Being, they reside in Being ; they rest in Being.
And how each of these three deities, on reaching
Man, become tri-partite, has been explained before.
"When, my dear, the man departs from hence, his
speech merges in mind, the mind in Prdna, the
Prdna in fire, and the fire in the Highest Deity. (6)

Com. — From the force of the meaning it appears
that of fire too, this body is an offshoot. Then,
from the body as an offshoot we infer water as its
root- From water as the offshoot we infer fire as
its root. From fire as the offshoot, we infer Pure
Being as its root. Thus then, of the offshoot in the
shape of the body, consisting of fire, water and
food — which is a mere name based upon words, —
-the root is the highest Truth, Fure Being, fearless,
•and free from bothers ; and infer this as the root.
Having thus explained this to his son, by means of
the well-known facts of Hunger and Thirst, he
points out that whatever else has got to be explain-
ed in this section, — with regard to the fact of fire,
water and food, as used up by the man, making up
the offshoot of the body, which is an aggregate of
causes and ejects, without intermixing, — has
already been explained above. How each of these
three deities, fire, water and food, becomes tri-
partite, on reaching man, has already been explain-
ed — tide" food when eaten becomes three-fold," -
&c ; where, it has been explained how the middle
substances of the food &c, that are eaten go to

WITH S3I SANJLARA'S COMMENTARY 131

make up the body, which consists of seven substan-
ces; — the middle substances making up the flesh,
blood, marrow and bone and the subtlest substances
making up the mind, Prdna, speech, which consti-
tute the inner organ of the body; as declared above,
" It becomes the mind, it becomes Prdna, it be-
comes speech-" Now when the body is broken up,
this aggregate of Prdna and the organs, controlled
by the human soul go over to another body ; and
the method of this transference is this : " when the
man departs from hence, speech merges in the
mind "—i.e., is gathered up in the mind ; when the
relations say "He speaks not"; because the function
of speech is preceded by the mind, as declared in
the Sruti " Whatever one thinks in the mind,
that he speaks." So when speech has become
merged in mind, the mind continues to exist by
the simple function of thinking, when mind is
also taken up, it merges in Prdna as during deep
sleep, when the relatives surrounding the man
say *' He knows not." When Prdna too rises
up in the up-breathing — taking up within itself
all the external organs — throws away the
hands and feet &c, (as explained in the section on
"Samvarga"), pierces through the vital points of the
body, and then becomes finally merged in Fire ;
when the relatives say " he moves not" ; and then
doubting as to whether the man is living or dead,
they feel the body, and finding it warm, they say
" he is warm, he is living". Then at last the Fire
is also taken up, and this merges into the Highest
Deity. In this manner, when mind has become
merged into its root, the human soul resi dent

tn THE CHHA'JSTDOGYA UPANISHAD

therein, becomes withdrawn by the withdrawing of
the means of his existence; and if It is withdrawn,
intent upon the True, then It reaches Pure Being
and does not migrate into another body, like one
rising from sleep. Just as in the ordinary world
one who having somehow gone to a place full of
dangers, returns to a safe place, so, does the Soul
return to Being. While if it be ignorant of the
Self, rising from the same root — like one rising
from de^p sleep — after death, again enters into the
meshes of the physical body. The root being that
rising from which the Soul enters into the body.

??f% %$m\ m *jq v$ m wvwfcm mfNfcr m\ m~

'Now, that which is the subtle essence,— in
That, has all this its Self; That is the Self; That
is the True ; That thou art, Svetaketu.' ' Please,
Sir, explain to me further.' 'So be it, my dear/
said he. (?)

Co???.— The subtle essence, that has been
described as " Being," the root of the Universe, — in
That, has all this its Self ; that is, everything has
its self in this Self alone ; and not any other,
belonging to the world ; as declared in the Sruti r
*' apart from this, there is no seer, no hearer &c."
And that in which all this has its Self, is what is
called "Being," the cause of the Universe, the
True, the Supreme Being. Hence that is the self—
of the Universe— in Its counter-part, which is of Its
nature and is real ; the simple word " A'tma ,ft

WITH SB1 SANKARA'S COMMENTARY 133

without qualifications being directly denotative of
the counter-Self, like any ordinary word '' cow'%
Therefore " That thou art, Svetaketu". Being thus
convinced by the father, the son said again:
"Explain this to me further, sir" — i.e., I am not
yet quite sure of what you say, seeing that every
day all creatures, during deep sleep, reaching Pure
Being do not know that they have reached the
Being: therefore please explain it to me by further
illustrations. The father replied ' so be it \

Thus ends the Eighth Khanda of Adhydya VI.

ADHYA'YA VI.
KHANDA IX.

WFOT£T#^clT*v t$ *Wj$x{ II \ II

Just as, my dear, the bees make honey, by
collecting the juices of distant trees, and then
reducing the juice to one form, (1)

Com. — You ask 'how is it that people every day
reaching Pure Being, do not know that they have
reached the Being ? Well, just listen to the follow-
ing examples : just as, in the ordinary world, the
honey-bees, 'make honey' — Howl— "by collecting
together the juices of the trees scattered in various
directions and then reducing them to the single
form of honey."

134 THE OHHA'NDOGYA TTPANISHAD

1^? wrs^fTc^^" irg #%n" : m\: mr- €% w&

And as those juices have no discrimination as \T

am the juice of this tree, lam the juice of that tree' ;

in the same manner, my dear, ail these creatures,

having reached the Being, do not know that they

have reached the Being. (2)

Com.— Those juices, reduced to the single form

of honey, have no discrimination in the honey, as

that 'I am the juice of the jack-tree' or 'I am the

juice of the mango-tree', — as there is among men,

when there is vast concourse of people, each of

them knows himself to be the son or the nephew of

some other man, and thus recognising themselves

they do not become mixed up ; but there is no such

discrimination among the juices of various trees —

even though some of them are sweet, some sour,

some bitter, and so on, — when they have all been

reduced to honey ; and in that condition, they can

no longer be distinguished as sweet, sour See.

Exactly in the same manner, though all these

creatures daily reach Pure Being during deep sleep,

yet they are never conscious of having reached the

Being.

wr 3i ex* err ^ m *&&fa $m^ u \ n

And whatever these creatures are here, — a
tiger, or a lion, or a wolf, or a boar, or a worm, or
an insect, or a gnat, or a mosquito, — that they
become again. (3)

WITH SRI SAHARA'S COMMENTARY 135"

Com. — And because they reach Pure Beings
without being conscious of their own selves
being of the nature of the Being ; therefore
whatever they are in this world — i.e., to what-
ever species they may have been delegated in
accordance with their own past deeds, — they
become impressed with the notions " I am a
tiger," " I am a lion &c" ; and hence even though
they enter into Pure Being, yet they again
become the same animals, on their return from the
Being, — becoming either a tiger, or a lion, or a
wolf, or a boar, or a worm, or an insect, or a gnat,
or a mosquito, becoming exactly what they were-
before. That is to say, they become the same thing
again and again— the impression left upon the
worldly creature being never effaced therefrom, as
declared in another sruti : '' Births are in accord-
ance with knowledge."

?#t wmii #i '^r <^r m wr?f^mf^rf% ^t m-

'That which is the subtle essence,— in That, has
all this its Self ; That is the Self ; That is the True;
That thou art, O Svetaketu'; 'explain to me further,
sir* ; ' so be it, my dear,' he said. (4),

Cora.-— That, entering into which the creatures-
come again, and that subtle essence of true Self,,
entering which those attached to truth, do not
return — in That all fchis has its self &c, as ex-
plained before. *' Just as in the world, one who is-
asleep in his house rises and goes to another
Tillage, knows that he has come away from his

136 THE CHHA'NDOGYA ITFANISHAD

own home, — why should not the creatures, In the
same manner, be conscious of the fact of their
having come from Pure Being ? " * Explain this to
me further, Sir *; the father replied :' so be it.'

Thus ends the Ninth Khanda of Adlnjttya VI.

ADHYA'YA VI.
KHANDA X.

i^f^qim*ra5^fr% II \ II

These rivers, my dear, run along ; the eastern
ones to the east, and the western ones to the west;
from the sea, they go to the sea } and they become
e sea. And just as these rivers while there, do
know I am this river or that. (1)

re «£bm. — Listen to an illustration. These rivers

S.° ^JjP 11 ^ *^ e eastern ones, the Ganga &c, run-

xa ^ y he east; and the western ones, the Indus

\ing to the west ; from the sea — i.e., water

^ e . *jp by clouds from the sea, and then rained
erag. jjk egG r | verSj &n & then they go to the sea

?f fly become indeed the sea itself. And just
rs- these rivers do not know 'I am Ganga/ 'I am
Yamuna', &c

WITH SRI SANKARA*S COMMENTARY 137

^m#3 u \ u

fr fi^f II ^ II

In the same manner, my dear, all these crea-
tures, coming from Pure Being, do not know that
they are coming from Being. Whatever they are
here, whether a tiger, or a Hon, or a wolf, or a
boar, or a worm, or an insect, or a gnat, or a
mosquito, — that they become again. {%)

' That which is the subtle essence,— in That,
has all this its Self. That is the Self ; That is the
True ; That thou art, O Suctaketu* 'Explain to me
further, Sir.' 'Be it so s said he. (3)

Com. — In the same manner, my dear, all these
creatures coming from the Being, reaching which,
they were not conscious of having reached It — do
not know that they have come from the Being.
"And whatever they are here &c*'— as before. "In
the world we have seen that in the water, the
various modifications, in the shape of ripples,
waves, foam, bubbles and the like, rise up and then
disappear in the water becoming destroyed, while
the human egos are not destroyed even though
every day during deep sleep, at death and at the
universal dissolution, they are merged in their
cause, Pure Being." 'How is that ? Please explain
this to me, sir, by further illustrations.' Thus
Tequested, the father said, "so be it."

Thus ends the Tenth Rhonda of Adhydya VI.

ADHYA'YAVI.

KHANDA XL

Of this large tree, my child, if some one were
to strike at the root, it would bleed, but live ; if one
were to strike it in the middle, it would bleed, but
live ; if one were to strike it at the top, it would
bleed, but live. Pervaded by the living Self,
it stands firm, drinking in nourishment and
rejoicing (1)

Com.- -Well, my dear, listen to an illustration:
of this tree, large and full of many branches,
standing before us, — (pointing to the tree) — , if
one were to strike at the root with an axe but
once, it would not dry up but continue to live,
though & little of its sap will ooze out. Similarly,
if one we-a to stride in the middle, or at the top, it
would live, thwicra bleoi. This tree, at present, is
pervaded by the living Self, and hence stands firm,
drinking in the sap of the earth and other nourish-
ment by means of its roots, and rejoicing.

st&m m w^ 3tftai sr^w-r *cr ifm m ^fn%

WITH SRI SANKARA'S COMMENTARY 13$

But if the life leaves one of its branches, the
branch withers ; if it leaves the seconcL the
second withers ; if it leaves the third, it withers ;
and if it leaves the whole tree, the whole tree
withers. Understand this to be similar, my
son. (2)

Com.— If the life takes away its presence from
one of its branches, struck by disease or by an axe,
then that branch withers. The life permeates
speech, mind, Prm/o and the organs, and when
these are withdrawn, life is also withdrawn. It is
only when the living Self together with Prdna
eats and drinks, that what it eats and drinks
becomes the sap which goes to add to the
growth of the living body of the tree ; and
which thus becomes the mark of the presence
of the living self in the tree. By food and drink
alone does the living Self stay in the body, and
these foods and drinks depend upon the living Self.
And when some action presents itself which leads
to the disjunction of a certain member of the whole
member of the body, then the living Self withdraws
itself from its branch, and then that branch withers.
Inasmuch as the existence of the sap depended up--
on that of the living Self, it ceased to enliven the
branch, when the living Self withdrew itself from
it, and on the cessation of the sap, the branch
withers. Similarly, when the living Self leaves the
whole tree, then the whole tree withers. The tree
is known to be living by the continuation of the
processes* of the flowing and sucking of the sap ;
and from the Sruti in illustration, it follows that
trees are also endowed with consciousness ; and.

140 THE CHHA'NDOGYA UFANISHAD

hence, the text distinctly points out that the
theory of the BauddMs and VaisSshikas-— that
trees are insentient is without any substratum of
truth.

1U I

'Being left by the living Self, this dies ; the
living Self does not die. That which is the subtle
essence, — in That, has all this its Self ; That is the
Self ; That is the True. That thou art, O SiciakctuS
' Explain this to me further, Sir.' ' So be it.' Said
he, (3)

Com. — Just as in the instance cited, the tree,
while endowed with the living Self, and having
the actions of taking in sap &c, is said to be
alive ; and it dies when left by the living Self ;
understand the same with regard to the case of
man. Bereft of the living Self, this Body dies,
while the living Self dies not ; because we rind that
when a man has fallen asleep leaving some work
unfinished, when he wakes up, he remembers that
he had left the work unfinished ; and also just
because creatures are born, they immediately
evince a desire to suck the breast, and terror <&c,
therefore, it follows that they remember the
sucking of the breast, and the pains experienced
in the previous birth ; and thirdly because such
vedic actions as the Agnihotra &c, have a purpose,
the living Self cannot be said to die. *' That which

WITH SRI SANKABA'S COMMENTARY 141

is the subtle essence &c.," — as before. " How does
this gross universe, consisting of the earth &c,
with Names and Forms duly differentiated*
proeeed from the extremely subtle Pure Being,
devoid of all Name and Form ?, Please explain
this to me by means of an illustration. Being
thus requested, the father said-—" So be it.*'

Thus ends the Eleventh Khanda of Adkydya VI.

ADHYA'YA VL

KHANDA XII.

sjfa firm q^cfirqosq ^m >tri ww &&mwti fit
*^ife fwi wr 1% Tm^i ^\%m\$i ?r fepr vm ^

il \ \\

' Bring a fruit of that Nyagrodha tree. ' ' Here
it is sir.' 'Break it ;' ' It is broken sir ;' ' What
dost thou see there ? ' ' Thesa extremely small
seeds, sir. * ' Break one of these, mj dear. ' ' It is
broken, sir. ' ' What dost thou see there ? *
' Nothing, sir' (1)

Com. — If you want to see how this is, bring a
fruit of this large Nyagrodha tree. Being told this,
he brought the fruit, and showed it to his father,
* Here it is, ' The father said : ' Break it open. '
The other said, ' It is broken. ' The father said to
him : * What dost thou see there ? ' He replied i

143 THE CHHA'NDOGYA TTPAMSHAD

1 These extremely small seeds I see, sir, ' ' Break
open one of this, my dear. " He said. 'It
is broken sir. ' ( If the seed is broken, what dost
thou see inside the seed ? ' He replied, ' I see
nothing sir. *

He said to him : 4 My child, the subtle essence
which thou dost not see, — it is from that subtle
essence that this large Xyag^odha tree grows up.
Believe me, my son. ' (2)

Com.— Then the father said to the son : ' On
breaking the seed of the Vat a, thou dost not see the
subtle essence ; but it is there all the same ; and it
is from that subtle essence that this large tree,
supplied with all these, large trunks branches,
twigs, leaves and fruits was produced and grows
up. The prefix Ut has to be supplied to the verb
" Tishthati. " Believe me, my son, that in the same
manner does the gross universe with all Names and
Forms differentiated, proceeds from the subtle
essence of Pure Being. Though the subject has
been established by means of arguments and valid
authorities, still people's minds being entirely
taken up with gross external objects, any clear
conception of subtle ultimate truths is almost
impossible without proper faith ; hence he adds
" Believe me. " When there is faith, the mind can
be easily concentrated on the subject to be
understood ; and then the understanding quickly
follows. ' I had mind elsewhere ' as declared in
ather Srutis.

WITH SRI SANKARA'S COMMENTARY 143

#r %cMt |f!? ^ ^ w wm^imfc^ mt ii-
*%& %m^ 1! \ ll

4 That which is the subtle essence, — in That,
has all this its essence ; That is the True ; That is
the Self; That thou art, O Soetaketu* ' Explain this
to me further, sir.' ' So be it ' said he. (3)

Com. — *' That which is &c." — as before. * If the
Pure Being is the root of the universe, wherefore
is it not perceived. Explain this to me by an
illustration.' The father said : ' so be it.'

Thus ends the Twelfth Khanda of Adhyuya VI.

ADHYATAVI.

KHANDA XIII.

wm ?r f^ ii \ ||

'Having put this salt in water, come to me in
the morning V He did so. The father said to
him : ' Bring the salt, my dear, which you put in
the water, last uight. Having looked for it, he
found it not, as it had melted. (1)

Com. — Though an object exists, it is not seen,
though it is perceived by other means — as you will
see by the following example. If you wish to see

144 THE CHHA'NDOGYA TJPANISHAD

it for yourself, throw this lump of salt into water,
and come to me to-morrow morning. With a view
to examine what the father had said, he did as he
was told. The next day, the father told him :
'Bring the salt which "you threw into the water
last night.' With a view to bring that salt, he
looked for it in the water, did not find it, because
it was melted and was hidden in the water, though
existing there all time.

^mfmi¥A^s ^iwtt^t |Ih ^ mi ^hk ^fs^cst-

' My child, taste it from the surface ; how is
it V i It is salt.' ' Taste it from the middle ; how is
it V ' It is salt.' ' Taste it from the bottom ; how is
it ?' ' It is salt.' ' Throw this away, and come to
me.' He did so ; 'it exists for ever.' Then the
father said to him. ' Here also, forsooth, thou
dost not perceive the Pure Being ; but there It is
indeed.' {%}

Com* — Though you do not see the melted salt
and though you do not feel the lump by your hand 7
yet it exists in the water all the same, and is per-
ceived by other means. And in order to convince
the son of the truth of this, he said to him : ' Taste
this water from the surface ' and when the son had
done this, he asked : * How do you find it ? ' The
other replied. * It tastes like salt.' * Take the
water from the middle and taste it ; how do you

WITH SRI SANK ABA'S COMMENTARY 145 -

find it?' ' It is salt.' So too 'take the water from the
bottom, and taste it ; how do you find it ?' * It is
salt.' Leave off that water, wash your mouth, and
come to me. The son threw away the salt and
came to his father, saying ' the salt is ever there' —
i.e., ' it exists there ever and always.' When he
had said this, the father said to him : ' Just as this
salt was perceived at first by sight as well as by
touch, but when melted in the water it ceased to be
perceived by these two, though it existed there all
the same, as perceived by the sense of taste ; in
the same manner, in this offshoot of the Body, as
made up of fire, water and food, thou dost not per-
ceive the Pure Being, which is the cause of the
offshoot of the body, just like the seed of the vata
tree — " Vuva kila" being indeclinables are meant to
show that the sentence forms part of the instruction
imparted by the Teacher to his disciple. Just as
in this waiar, though the salt was not perceived by
sight and touch, arid yet thou didst perceive it
by taste, so too, in the Body, thou wilt perceive the
Pure Being by other means, just like the subtle
essence of the salt.

' That which is this subtle essence, — in That,
has all this its self ; That is the True ; That is the
Self ; That thou art, O Svetakeiu ' ' Please explain
this to me further, sir f * So be it,' he said. (3)

Com- — " That which is &c„" — as before. * If like
the subtle essence of salt, Pure Being as the cause
10

146 THE CHHA'NDOGYA TJFANiSHAD

of the Universe, is capable of being perceived by

other means, though It is 'not perceived by the
senses, by the perception of which I would have
my ends fulfilled, and without the perception
whereof, I would have them ever unfuiailed ;-—
what is the means of perceiving This ? Explain that
to me please, still further, by means of an illustra-
tion.' Thus requested, the father said : ' So be it.'

Thus ends the Thirteenth Khanda of Adhyuya VL

ADHYA'YA VI.
KHANDA XIV.

Just as, my dear, some one, having brought
away a person, from the Gmdkciras, with his eyes
covered, might then leave him in a place where there
are no human beings ; and as that person would
shout towards the east or the north, or the south or
the west, J have been brought here with my eyes
covered and left with my eyes covered. ( I)

Com -—Just as in the world, my dear, some
thief might lead a person, with his eyes covered*
from a village* and might leave him, with eyes
covered and hands bound, in a forest or in a place
where there are no human beings ; and this person,
not being able to distinguish the quarters, might
turn to the east or to the west or to the north or to

WITH SRI SANKARA'S COMMENTARY U1

the south, and shout oat : " With my eyes covered
have I been brought away from the Gantfharas by
thieves, and have been left here with my eyes still

covered. "

And as thereupon some one might loosen his
bandage and tell him — the Gandhdra is in this direc-
tion go this way, — whereupon asking his way from
village to village, and becoming informed and capable
of judging for himself, he would arrive at Gandhdra,
In the same manner does one, who has a Teacher,
know ; and for him the delay is only so long as he is
not liberated ; and then he will reach perfection. (2)

Com. — And just as some sympathetic person
may hear his cry and loosening his bandage, may tell
him " Gandhdra is to the north from here, go in this
direction"; and he, having his bandage removed by the
sympathetic person, goes along asking his way from
village to village, being duly informed— i.e., having
been rightly advised—and capable of judging for him-
self,-—*". <?•, capable of understanding the road pointed
out by the people for reaching his own village
— reaches Gandhdra, and no other place, like some
foolish person, anxious to see other places ; just as in
the example cited, the person is earried away by
thieves from his own country, GaiutMra, with his
eyes covered and hence unable to discriminate the
direction of his place, being troubled by hunger and
thirst —and is carried away into a forest, full of all

148 THE CHHA'HDOGYA TJPAH1SHAD

sorts of dangers in the shape of tigers, robbers and
the like, crying in his sore trouble, waits for the
loosening of his bandage ; and being found in tins-
position by some sympathetic person, who removes
his bandage and points out the way to his country r
whereby he reaches his place and is happy ; — exactly
in the same manner, the ego is carried away by
thieves in the shape of virtue, vice, &c, from Pure
Being, the Self of the Universe, into the forest of the
Body, — consisting of fire, water and food, filled
with wind, bile, phlegm, blood, fat, flesh, bone,
marrow, semen, worms, urine and feces, and full of
all sorts of pairs of opposites, like heat and cold, —
having his eyes bandaged by delusion, — fastened by
the noose of a longing for wife, son, friend, cattle*
relatives and other "visible and invisible objects of
sense, — shouting out in thousand such exclamations,
as thai, " This am I, this is my son, these my rela-
tions, I am suffering pain, and feeling pleasure, I am
in delusion, I am learned, I am ignorant, I am
righteous, I have many relations, I am born, I am
born, 1 am dead, I am old, my son is born, my riches
have been destroyed, Ah S I am done for ! How shall I
live ! what shall be my fate ! what my protection 1"; —
and then by some stroke of good fortune due to some
of his past good deeds, he finds a sympathetic person,
knowing the true Self Brahman, and having his own
bandage removed, and as such resting in Brahman ;
and this kindly person shows him the way of recogni-
sing the discrepancies in this world, when the ego
loses all affection for wordly objects, having the
bandage of .illusion removed by means of such
exhortations, as — " you are not of the world, the son

WITH SRI SANKABA'S OOMMENTABY 149

&o. s do not belong to you, you are Pure Being, that
Thou art &c, &c„" finally reaches the True Self of
Being like the inhabitant of Gandhum, and becomes
happy and peaceful. This is the meaning- sought to
be conveyed by the declaration " one who has a
Teacher knows"; and for this person, with a Teacher,
the delay in reaching the True Self is only so long as
he is not liberated. " Vimokshye " in the first
person, is to be taken as third person ; because
such is the force of the meaning. That is to say,
until the body, reared up by his past deeds, falls of,
on the exhaustion of the impressions of these deeds
by experience. "Then he will reach perfection." "Sam-
paisy& , \ as before, being taken as " SampatsyatS"
In fact there is no difference of time between the
reaching of True Self and the reaching of per-
fection; ard as such the word M atha" (then) does
not signify sequence.

£i Just as the reaching of True Self and the fall-
ing off of the body do not follow immediately after
the knowledge of Pure Being, — because of the
remnant of the tendencies of past deeds — in the same
manner, there may yet be certain deeds of the life
prior to the accomplishment of knowledge, left un-
fructified; for the fruition of which, there may be yet
another body to come into existence, even after the
present body falls off. And further, even after
knowledge has been attained, the person will be
performing actions that are enjoined, as well as those
that are prohibited; and for the experiencing of the
effects of these actions too, another body will have
to be brought about; then too will follow further
actions, and so on; knowledge at last coming to be of

150 THE OHHA'NDOGYJl tTPANISHAD

no use, since the fruition of actions is irresistible. If
it be urged tbat for one who has obtained knowledge*
all actions fall off, and simultaneously -with the ap-
pearance of knowledge it leads to the attainment of
the True, when Liberation directly follows, and the
body falls off, — then, in that case, there is no place
for the Teacher; and then, there can be, no meaning
to the sentence "one having a Teacher knows*, and
also the possibility of an absence of Liberation, even
after knowledge has been obtained; or it may come
to this, that, like the advice with regard to the way
leading to a certain place, knowledge too may not be
absolute as to its result.

This cannot be; because with regard to actions,
there is a difference as to their being already turned
towards fruition or otherwise. It has been said that
certain actions that have not begun fruition being
yet left unfructified, another body will have to come
about, for the experiencing of the results of the
actions. But this is not correct; because for the
knowing one, 'the delay is only so long &c.,' as
declared by the authority of the Veda itself. "But
even such Srutis as that 'one becomes good by good
deeds and bad by bad deeds' are also authoritative
declarations of the Veda. True, it is so; but still
there is a difference between actions that have begun
fruition, and those that have not. How? Those
actions that have begun fruition, and which have
been instrumental in bringing about the present body
of the knowing person, can fall off only by fruition ;
just as the arrow that has been shot off, at the
target can come to a stop, only when the
momentum imparted to it has passed off ; nor is

WITH SRI SAKKARa'S COMMENTARY 15 1*

there any absence of its final result; simultane-
ously with the hitting of the target. The other
set of actions that have not begun fruition,—-*
those performed before and after the obtaining of
knowledge during ether lives -are burnt off by the
knowledge, just as tbty are by expiatory rites, as-
declared in the Sruti : ' The fire of knowledge burns
off all actions,' and also in the Atharvana, ' His
actions fall off, on the sight of the Highest of the*
High.' Therefore though for the person who knows
Brahman, there is no further use of life, yet?
inasmuch a 4 ? it is absolutely necessary for the
experiencing of the results of such actions as have
begun fruition, the body continues — like the passing*
of the arrow even after the striking of tho target, — -
and the ' delay for him is only so long.' Hence the
above explanation is quite right, there being no
room for the objections urged above. After the
appearance of knowledge, there is an absolute-
cessation of all actions, for the knower of Brahman,
as we have already explained, in connection with
the passage s one resting in Brahman reaches-
Immortality ;' and you can certainly recall what 1
said there.

'That which is this subtle essence, — in That
has all this its Self ; That is the Self ; That is the
True ; That thou art, O Svetaketu.' * Sir, Teach me
still more.' ' So be it, my dear,' he said. (3 }

152 THE CHHA'NDOGYA TJPANISHAD

Com.— "That which is &c."— as explained above.
*' Please explain to me, by further illustrations, the
method by which one with the Teacher reaches True
Being." He said " Be it so, my dear."

Thus ends the Fourteenth Klmnda of Adhyaya VI.

ADHYA'YA VI.
KHANDA XV.

The relatives of a sick man assemble round
him, and ask—' Do you know me ? Do you know me.'
He knows them as long as Speech is not merged
into Mind, Mind into Prdncu Prana into Fire and
Fire into the Highest Deity. n\

Com.— The relatives of a man laid up with fever
&c, assemble round him and ask : " Do you know
me, your father ? Do you know me, your son * or
your brother r And as long as of the dying man
Speech is not merged into Mind, the Mind into
Prana, the Prdna into Fire, and Fire into the
Highest Deity, he knows them.

^ And when Speech merged into Mind, the Mind
into Prdna, Prana into Fire, and Fire into the
Highest Deity, then he knows them not. (2)

WITH SRI SANKARA'S COMMENTARY 153

Com. — The method of dying of the wordly man
is the same as the method of getting at Pure Being,
of the knowing person ; with a view to show this, it
is added — when Fire is merged into the Highest
Being, then lie knows them not. The ignorant person
on coming back from Pure Being, again enters into
the form of the tiger &c, or to that of Man or God
&c. While the knowing person enters into the
True Self of Brahman, as manifested by the light of
knowledge, brought about by the instructions of
proper Teachers, and never returns from there ; such
is the method of reaching Pure Being. Some people
assert that the knowing persons pass through the
cranial artery, and then pass on, by the way of the
Sun, to Pure Being. But this is not true ; because,
the passage is found to be regulated by a full cogni-
tion of the final result, with due regard to time and
place. For one who cognises the unity of the True
Self and as such is attached to Truth, there is not
possible any false attachment to results as pertaining
to time and place ; for such falsity would be self-
contradictory. Such means of " going " — as Ignor-
ance, Desires and Actions — being burnt off by the
fire of True knowledge, no " passing " is possible in
this case. For one whose desires are all fulfill-
ed, one who has realised the Self, " all desires
disappear here " as declared in the Atharvana,
and as is shown by the instance of the rivers and
the sea.

3=^ mr$ II \ If

154 THE CHHA'NDOGYA UFAMSHAD

* That which is the subtle essence, — in That?
has all this its Self. Thai; is the True. That thou
art, O Swfluketu.' ' Explain this to me further, sir.'
1 So be it ' said he. (3)

Com. — " That which is &c, &c," — as before.
' When the method of reaching Pure Being is the
same, for one who \b dying and for one who is going
to be liberated. — ihen how is it that the knowing
persofi, reaching Pure Being, does not return, while
the ignorant person returns again ? ' ' Explain to
me the reason of this, Sir. Being thus requested,
the father said 'So be it'.

Thus ends the Fifteenth Kliandaol Adkyciya VI.

ADHYA'YA VI.

KHANDA XVI.

My child, they bring a Man, holding him by the
hand, saying. ' He has taken something, he has
committed a theft, heat the axe for him. ' If he has
committed the theft, then he makes himself a liar ;
and being addicted to untruth, and covering himself
by a lie, he grasps the heated axe,— he is burnt, and
he is killed, (1

WITH SRI SAFKARA'S COMUEFTARY 155

Com. — Just; listen, my son, how this is : The
police bring some one who is suspected of having
committed theft for testing his guilt with his hands
bound up. And being asked — ' what has this man
done ? ' they say, ' He has taken the wealth of this
man. ' ' Weil, is he to be punished for only taking
it T Then a man who has received a gift is also
liable to punishment. Hence, they add ' he has
committed a theft * i.e., s he has stolen the wealth* '
Being accused thus, the thief hides his guilt, saying
' I did not do it. ' They retort : ( you did steal the
property of this man ' and if he continues to deny its
they say ' Heat the axe for him, let him prove him-
self to be free from guilt. * Now if he has really
committed the theft, though he hides his guilt, he
makes himself appear what he is not — i, e., a liar ;
and thus ' being addicted to untruth, and covering
himself by a lie, ' ii by sheer foolishness, he
grasps the heated axe, he is burnt and is then killed
by the police, by means of his own untruthful
character.

?r mfcq *p£r ii \ is

If, however, he has not committed it, then he
makes himself true ; and being attached to truth,
and covering himself by truth, he grasps the
heated axe, he is not burnt ; he is let off and
delivered. (2)

Com. — If however he has not committed the
theft, then he makes himself true, then, covering

156 THE CHHA'HDOGYA UFANISHAD

himself by truth — u e., by the non-committing of the
theft — he grasps the heated axe, and being attached
to truth, he is not burnt, being protected by truth ;
and then he is let off and delivered from his false
accusers. Though tbe contact of the hand with the
heated axe is exactly the same in both cases, yet out
of the real thief and the innocent person, the one
who Is a liar i« burnt, and not the other who is
truthful.

'And as he is not burnt, — in That, has all this its
Self ; That is the True ; That is the Self ; That thou
art, O Svetakeiu.' Then he understood it of him, —
yea he understood it. (3)

Com. — 'And as the truthful person is not burnt by
the heated axe, because he is protected by truth ; in
the same manner, out of the two persons — one who is
attached to the truth of Pure Being, and one who is
not so attached, — though the reaching of Being on
the falling off of the body, is similar in both cases, yet
it is the knowing person alone who, having reached
Pure Being, does not return to the body of the tiger
&c; while the ignorant person, attached to the
unrealities of modifications, returns to the condition
of the tiger, or to that of the gods, in accordance with
his actions and studies. Now That Self, attachment
or non-attachment to which brings about Liberation
or Bondage respectively,— and which is the root of
the universe,— in which all creatures reside and rest,
—which is the Self of everything,— and which is
unborn, immortal, fearless, auspicious, one without a

WITH SBI SANKABA'S COMMENTARY 157

second —That is the True, That is thy Self, and That
thou art, O Svetaketu* This latter part of the
sentence, which has been often repeated, has already
been explained.

Now who is this Si etaketu, the danotation of the
word 'Thou V Ife is I, Svctakefu, the son of (Tddalaka,
who knows the Self, on having heard, thought over
and understood that Instruction, whereby the unheard
becomes heard, the unthought becomes thought,
and the unknown becomes known, — the Instruction
whereof he had questioned his father : *' Sir, how
is that Instruction ?" Such is the person who is
entitled to receive the Instruction, — he too being
identical with the' Supreme Deity that entered into the
body which is an aggregate of causes and effects; just
as the human body enters into the mirror, or the Sun
in the reflecting water, all this entrance boirg in the
form of reflection. He, Svctaketu, prior to his receiv-
ing the Instructions from his father, did not know the
Self, in the form of Pure Being, the Self of all, apart
from all causes and effects. Now, having been taught
and awakened to the reality of the Self, by his father,
by means of arguments and illustrations, he under-
stood himself to be Pure Being, as explained by his
father. The repetition is meant to point out the end
of the Adhijdya.

"What is the result accruing to the Self, from
the declarations made in this sixth Adhyaya'i" We
have already explained this result to be the cessation
of the notion of Self being entitled to action, and
also of the notion of the cognition of the Self being
the enjoyer, The capability of hearing and knowing
the denotation of the word "Thou" has its result in the

158 THE CHHA'ffDOGYA UPAN1SHAD

knowing of the unknown. Prior to the Instruction
one has such notions with regard to himself—-" I
shall perform these actions, the Agnihotra <&c";" I
am entitled to these";" I shall experience the results
of these actions in this and the next world ; * and
having performed these actions,' I will have all my
duties accomplished";— thus there being with regard
to the Self, the notions of its being entitled to actions
and being the enjoyer of their consequences; and all
these notions cease for one who is awakened, by
means of the sentence "That thou art," to the reality
of Pure Being, the root of the universe, the one
without a second. Because all notions of the doer
are contrary to the reality of Pure Being; and when
one Self without a second, is recognised as one's
own Self, then there is no possibility of any such
notions, as " I am this, that is, something else, to be
done by me; having done this, I will enjoy its results,"
and other such notions of diversity. Therefore it
is only proper that all notions of the human soul be-
ing a modification should cease on the appearance of
the true cognition of the True Being, the Self with-
out a second.

"In this sentence' That thou art' ono is instruct-
ed to have the idea of Being with regard to the ob-
ject denoted by the word' Thou'; just as one is
instructed to have the notion of Brahman with regard
to the Sun, the Mind &c; and just as one is taught
to have the notion of Vishnu with regard to the idol.
And it cannot be taken to mean that 'Thou art
really the Being itself; for, if Svetaketu were the
Being itself, then how could he not knowhimself,and
need the instruction 'That thou art'?" This is not the

WITH SEI SANKARA'S COMMENT ABY 159

-case; because the present sentence differs from the
sentence speaking of the Sun &c. In the case of
the sentence " the Sun is Brahman," there is the
intervention of the word HtV (the Sim as Brahman),
which implies that the Sun is not exactly the same
as Brahman. The Sun is not Brahman^ because of
its having a form; and A'kdsa and Mind are not
Brahman, because of the intervention of the word
HtV\ whereas in the case of the present sentence
the text has shown the entering of Pure Being
itself, and then declares " That thou art," directly,
and without a hitch, pointing to the identity of
the " Thou " with the Self of Pure Being, " The
sentence ' That thou art ' may have only a
secondary signification, like the sentence 'thou art a
lion, ' which indicates only the presence in the
person of courage &c. " That cannot be ; because
it is distinctly taught that Being is one without a
second, just like clay. If the declaration of identity
were meant to be taken only secondarily, then the
reaching of Pure Being could not be declared as
following upon such cognition, as it is declared in the
sentence ' for him the delay is only so long &c, ' ;
because all secondary cognition is fdlse ; e.g., ' you
are Indra l Yama ' and the like. Eor can the sentence
be taken as mere praise; because Svetakitu m not an
object of worship (to his father); nor can Being
be said to be praised by being spoken of as
SvHaMtu ; for, the king cannot be said to be praised
by being spoken of as the servant. Nov is it proper
to restrict the universal Self to any single place — •
as the enquirer takes the sentence " That thou art "
to mean ; as that would be like telling the JUmpero?

160 THE CHHA'NDOGYA UFANISHAD

of a country that he is the lord of a village. Nor
is it possible to interpret the sentence in any
other way, save as declaring the identity of "Thou"
with the Self of Pure Being. If it be urged that
' what is enjoined here is ®nly that one should medi-
tate upon himself as Pur© Being, and not that one is
the Pure Being which is hitherto unknown ' ; then,
some might urge in reply that * in that view too, it
is not possible for the unheard to be heard' ; and this y
the former questioner denies, saying that * the
enjoining of the notion of one's Self being the Pure
Being is meant as praise. ' But this cannot be ;
because of the direct assertions — { oiib with a Teacher
knows * and ' the delay for him is only so long &c/
If the notion of one's Self being the Pure Being were
only enjoined to be meditated upon, — and the
sentence were not meant to convey the notion of the
denotation of the word 'Thou' being identical with
Pure Being, — then, there could be no such declara-
tion of the means, as that s one with a Teacher knows.""
For, in that case the presence of the Teacher would
be a foregone fact, as in the case of the injunction —
' one should perform the Agmhotra sacrifice '; nor.
in that case, would it be proper to declare the
* delay ' to be ' only so long &c.,' because in that
case, even when the real nature of the Pure Being of
Self is not known, Liberation would follow by medita-
ting only once upon one's Self as Pure Being. As soon
as the sentence ' That thou art ' has been uttered, it
cannot be said that there appears any such strong
appears any such strong idea as ' I am not Pure
Being' which would set aside the notion 'I am Pure
Being, — which latter is brought about by th©

WITH SRI SANKABA'S COMMENTARY 161.

authoritative assertion 'That thou art '; because, all -
passages of the Upanishads have their end in point-
ing to the same truth— 'I am Pare Being.' Just as
in the case of the sentences laying down the
Agnihotra, it cannot be said that there appears any
notion of the non-performability of such actions,
which would set aside the notion of the advisability
of performing the Agnihotra. If it has been ques-
tioned— 'being identical with the Self of Pure Being, .
how is it that one does not know himself V Well,,
that does not affect our position ; when we find that
living beings do not even recognise themselves to b&
the doer and the enjoyer, the soul, apart from the
body which is an aggregate of causes and effects, —
then it is no wonder that one does not realise the
fact of his being identical with Pure Being. 'But
how is this cognition of identity with Pure Being
possible f Well, how, — I ask — is it that, even when
there is a cognition of one's Self being apart from the
body, notions of the doer and the en j oyer are possible,,
and are actually met with ? In the same manner,
inasmuch as one thinks the body &c, to be his Self,
h© cannot have any knowledge of the Self of Pure
Being. Thus, it is established that the sentence
* That thou art' serves to set aside all notions of Self,
with regard to the human soul attached to the
unrealities of modifications.

Thus ends the Sixteenth Khanda of Adhyaya VI.
Thus ends the Sixth Adhyaya,

11

Ube <Ebba'n&og\>a Hlpattisbab.

ADHYA'YA VII.
KHANDA I.

& sqeftd WW |fcT liq^RTR; TOf^FC ?TK^r^

N&rada approached Stmatkumara, saying —
* Teach me, Sir.' He said : ' What thou already
knowest tell me that ; then beyond that I will teach
thee.' He replied. (1)

Com. — The Sixth Adhyay a, given chiefly to in-
struction with regard to the Supreme Truth, is use-
ful, only so far as the ascertainment of the unity of
the True Self; and in it have not been explained the
modifications following after the Real. Hence, with
a view to point out in due order, the Name &c, and
then by means of these to show the highest truth,
called the ' Great,' — just as, to show the Moon, one
points out the branch of a tree behind which the
Moon is shown, — the Seventh Adhy&ya is begun. Or
in case the Real only were explained, and the subse-
quent modifications were left unexplained, then some
people might think that there may be something yet
-unknown; and in order to remove this doubt, the
modifications are explained. Or, Name, &c, may be

WITH SRI SANKARA'S COMMENTARY 163

explained, with a view that, like the mounting of a
stair-case, beginning with gross matters, the expla-
nation would proceed gradually to subtler and subtler
truths, and thence would follow the installation in
the kingdom of Heaven. Or, Name, &c, may have
been introduced simply with a view to eulogise the
excellent 'Great ' Truth, by pointing out all those
gradually batter realities and then showing the Great
Beality to exceed all these in excellence. The story
is introduced simply with a view to eulogise the
Supreme Philosophy. How ? Ndrada, the Supreme
Divine sage, having fulfilled all his duties, and being
endowed with all knowledge, was still in painful
reflection, through his ignorance of Self; and then
what can be said of those little creatures who have
little knowledge, and who have not accumulated
any large amount of virtuous deeds ! Or, with a
view to show that apart from the knowledge of
Self, there is nothing else that can accomplish
supreme and absolute good, the story of Sanat-
kumara and NCirada has been introduced. The
fact, — that supreme good was not attained by
JSFtirada, even though he was endowed with the
faculties and capabilities of all knowledge, and that
for this reason, having renounced all his pride of
excellent lineage, knowledge, conduct and capabili-
ties, like any ordinary person, he approached
Sanatkumara, for the purpose of attaining supreme
good, — shows that the knowledge of Self is the only
means of attaining absolute and supreme good^
Saying * Teach ,me, Sir," he approached him*
4 AdMhi Bhagava ' is a mantra. NCirada approached
Sanatkumdra t the Master of Yogis and knowing

164 THE OHHA'NDOGYA UPANISHAD

Brahman. And being thus duly approached, he
said to him : ' Whatever thou knowest with regard
to the Self, tell me that ; then beyond your know-
ledge I will teach thee.' Being told thus, JSfdrada
said.

^#iot ^sff gufeit ^ftsif ^P?er! ^??te^

4 Sir, I know the JRig*veda t the Yajur-veda, the
Scima-veda, Atharvana the fourth Veda, as the fifth
the ItiMisa-Purdna, the Veda of the Vedas, the
rites of the fathers, Mathematics, the science of
portents, the science of Time, Logic, Ethics and
Politics, Etymology, the science of the Veda, the
science of the Elementals, the science of War*
Astronomy, the science of Snake-charming and the
fine arts. All this, I know, Sir. (2)

Com. — ' Sir, I know the Big-veda ' — ' adhyimi T
— I know ; because the question was with regard to
what he knew. The Yujur-veda, the Sama-veda, and
the Atharvana as the fourth Veda : the Itihdsa-
Purdna is the fifth Veda, — because the mention of
' fifth ' is with regard to Veda ; Veda of the Vedas
with the Mahdbhdrata for their fifth — i. e. t grammar,.
as it is only by means of grammar that the Vedas
are known as such, through a proper knowledge of
words and their .meanings <fec; 'Rites of the Fathers *
— i.e., the chapters on Srdddha; ' JRdsi' is the
science of numbers, Mathematics ; ' science of
portents ', of evil ; 'science of time ' — such as that of

WITH SEI SANKARA'S COMMENTARY 165

mah&k&la &c. ; ' Logic \ the science of reasoning ;
4 Ethics and politics f ; 4 Etymology ', — Mrukta ;

* science of the Veda \ JRik, Yajus and Sdma—i. e.,
the Sikshdkalpa, Ceremonials and Prosody ; 5 science
of Elementals * — i. e., the secrets of the Elemental
kingdom ; * science of War ' — i* e,, of archery ;

* Astronomy ' — science of the Stars, including Astro-
logy; the ' science of Serpents '—the Garuda science;
and the fine arts— e. e., the arts of dancing, music,
vocal and instrumental, and other technical arts ; all
these. Sir, I know. '

wm^ 11 \ I!

Tj0j; ^m ^pjf ^: $&% ^i^m Pfy<i\£\qm§m-
*r %^m mfcou '^m m$m ^=#m m\4^i-

But, sir, I am only like one knowing the words,
and not a knower of Self. It has been heard by me
from people like you, that one who knows the Self
passess beyond sorrow. So I am in grief ; Sir, please
carry me beyond the grief. He replied : * Whatever
thou hast studied is only a name,' (3)

Mg-veda is a Name; and so is Yajur-veda,
S&ma-veda and Atharvana as the fourth, and as the
fifth Itih&sa-Pur&na, the Veda of the Vedas ; the
rites of the fathers, Mathematics, the science of

166 THE CHHA'NDOGYA UPAEISHAD

portents, the science of Time, Logic, Ethics and
Politics, the science of Etymology, the science of
the Vedas, the science of Elementals the science of
War, Astronomy, the science of snake-charming,
and the fine arts ; all this is mere Name. Meditate
upon the Name. (4)

Com.— Though I know all this, I am like one
knowing only the word, i.e., one who knows the mere
outer meanings of words; all words are mere denota-
tion ; and all denotation is included in the mantras.
'Knower of words (mantrasY means one who knows
mere sacrifices, since it will be declared further on
that ' sacrifices are in the mantras ;' and I am ' not a
knower of Self ' — i.e. , I do not know the Self. ' Since
the Self is also explained in the m antras, how is it
that knowing the mantras one knows not the Self ?*
Not so; because, the processes of denotation and the
objects of denotation are modifications : while the
Self is not held to be a modification. ' But the Self
too is denoted by the word Self ?' No ; since ' Speech
desists from It,' as says the Sruti ' where one sees
nought else &c.' ' Then how is it that the Self is
signified by the word Self as used in such sentences
as ' the Self below &c,,— that is the Self &c. ?' That
does not touch the position ; the word ' Self ' is used
with regard to the embodied counter-self, the object
of differentiations ; and then the fact of the body &c,
being the Self being denied categorically, it follows
that what is to be understood by the word * Self 1 is
that, which is apart from these body and the rest,
and which is a Reality, in Itself, beyond the
reach of words. Just as when an army with
the king is seen, though a sight of the umbrellas t

WITH SE1 SANKARA'S COMMENTARY UT

fiags and other emblems of royalty points to the pre-
sence of the King, yet, the king himself is not seen ;
even then people assert that 'the king is there'; then
follows a particular search for the king—' where is
the king r—and then gradually setting aside all the*
other objects and persons seen in the procession s
people would have an idea of the presence of the kings
even though he may not be seen. Exactly the same
is the case with the point at issue. Thus then, 'I am
like one knowing the mantra, ue. t sacrifices alone* ;
* and all modifications being effects of sacrifices, 'I
know the modifications ; and I do not know the real
nature of the Self.' It is with this view that it has
been said * One having a Teacher knows ' ; and also
such Sruti as ' wherefrom Speech desists &c, &o.* It
has been heard by me— I have a traditional know-
ledge based upon scriptures-from people like yourself
that one who knows the Self passes beyond the sor-
row of the heart, based upon unfulfilled ends; hence
not knowing the Self, I am in sorrow, pained by a
cognition of unfulfilled ends ; therefore, please carry
me beyond the ocean of sorrow by means of the boat
of Self-knowledge — i.e., create in me a feeling of con-
tentment, carry me to fearlessness. When Nurada-
had said this, Sanatkum&ra said to him : { all this
that thou hast studied is merely a Name — i. e„ all
that thou hast known is only a Name; as says the
Sruti: * a mere differentiation in word, a modification*.
a mere Name.* The Rig-veda is a mere name, and
so is Yajurveda &c, &c, as before. Meditate upon
Name as Brahman, — i.e, think of the Name as Brah-
man, and meditate upon It, just as people worship
the idol, thinking it to be Vishnu Himself.

168 THE CHHA'NDOGYA UPANISHAD

One who meditates upon the Name as Brahman,
becomes independent so far as the Name reaches ;
one who meditates upon the Name as Brahman, 1 ' Sir
is there anything greater than the Name?' ' There is
something greater than the Name.' 'Tell that to
me, Sir.' (5)

Com. — 'One who meditates upon Name as Brah-
man,' listen to the results that accrue to such a one;
4 so far as Name reaches,' — i.e., so far as is amenable
to Name, to that extent of namability, such a person
is independent,— like a king within his own kingdom
'One who meditates &c.,' is a summing up of the
whole thing. 'Sir, is there anything which is greater
than the Name,' which is capable of being thought of
as Brahman*?

Sanatkum&ra replied : ' Yes ; certainly there is
something greater than the Name.' Being told this,
Ndrada said : ' If there be such a thing, tell it to
me, Sir.'

Thus ends the First Khanda of Adhyaya VII.

ADHYA'YA VII.
KHANDA II.

toff ^f^t ^¥\ tot w%i ftOTfa ^ife
^w^tnwr ^4ftfc^H3TT°t w ^f?t M, ftm**.
yjf% %f fqfir EnTOi¥#RTO ^rfW «nlW ^^rt

^iss^Tfr ^m ^s? ^n^ ^ %«i®tf*^ zm^z% mi^

^ ?F §3jqft ^Tp^ft ^wlcfc^f RimfcT SfT^fT-

Speech is greater than Name. Speech, makes
known the Eig-veda, the Yajur-veda, the Sama-veda
the fourth Atliarvana, the fifth Itikdsa- Pur ana, the
Veda of the Vedas, the Rites of the Fathers, Mathe-
matics, the science of portents, the science of Time,
Logic, Ethics and Politics, Etymology, the science of
the Vedas, the science of the Elementals, the science
of "War, Astronomy, the science of Snake-charming,
and the fine arts, Heaven, Earth, Air, Akdsa, Water,
Fire, the Gods, men, animals and cattle, grasses and
trees, beasts down to worms and ants, virtue and
<?ice, the true and the false, the good and the bad, the

170 THE CHHA'NDOGYA UPANISHAD

pleasant and the unpleasant. If there were no-
speech, neither virtue nor vice could be known ;
neither the true nor the false ; neither the good nor
the bad ; neither the pleasant nor the unpleasant*
Speech makes known all this. Meditate upon
Speech. (1)

Com. — Speech &c, — -'Speech 1 is the organ of"
speech — located in the eight parts of the body, the
root of the tongue &c. — which serves to give expres-
sion to letters ; and the letters constitute the Name :,
therefore Speech is greater than Nam: ; as, even in
the ordinary world, the cause is greater than the
effect, as the father than the son. But how is it that
Speech is greater than Name ? Because, it is Speech
that makes known the Rig-veda — that such
and such is the Rig-veda, so also the Yajur-
veda &c. &c, as before. * Pleasant , — that
which pleases the heart ; and the reverse of this is
' unpleasant.' If there were no Speech, these could
not be known, — i.e., in the absence of Speech, there
would be no study ; and in the absence of study, there
would be no knowledge of the meaning of the Vedas ;
and in the absence of such comprehension, there
could be no knowledge of virtue, vice, &c. Therefore,
it is Sppech alone which, by giving utterance to
letters, makes all these known ; therefore is Speech
greater than Name; hence meditate upon Speech.

One who meditates upon Speech as Brahman?
becomes independent, so far as the Speech reaches?

WITH SRI SANKARA'S COMMENTARY 171

one who meditates upon Speech as Brahman.
1 Is there anything greater than Speech ?' ' Yes f
there is something greater than speech.' 'Tell me
that Sir.' {%)

Com. — Same as before.

Thus ends the Second Khanda of Adhyaya VII.

ADHYA'YA VII.

KHANDA HI.

^m II ? 11

Mind is greater than Speech. Just as the closed
fist holds two A'malaka, or two Kola or two Akslw
fruits, so does the Mind hold Speech and Name. And
when one is minded in his mind to read the Veda, he
reads it ; when he is minded to perform actions, he
performs them ; when he is minded to desire sons
and cattle* he desires them ; and when he is minded
to wish for this world and the next, he wishes for
them. Mind is indeed the Self, mind is the world,
mind is Brahman. Meditate upon the mind. (1)

Com. — 'Mind* — the internal organ endowed
with reflection—' is greater than Speech' because,

172 THE GHHA'NDOGYA UPAN1SHAD

the Mind, by its function of reflection, urges Speech
towards the object of speaking; thus, Speech
becomes included in the Mind. And that which
includes another thing, is more pervasive than it,
and as such is greater than that. Just as in the
ordinary world, two A'malaka fruits or two plums,
or two AhsJia fruits are held in th© closed fist ; so,
just like these fruits, Speech and Name are held in
the Mind. And when a person is * minded in his
mind' — being ' minded' is having determined — to
read the Veda, he reads it ; so having determined
to perform actions, he performs them ; having
determined to desire — u e., having desired to obtain
—sons and cattle — by a proper fulfilment of the
means to such acquirement, he obtains them ;
similarly, when he is determined to obtain by the
-proper means this world and the next, he obtains
them. ' Mind is the Self' — it is only while the mind
exists that the man has the character of the doer
and the enjoy er. ' Mind is the world' — because it
is only while the Mind exists that worlds, are
obtained, and the means to such acquirement are
fulfilled. And because the Mind is the world,
therefore ' Mind is Brahman' And because it is so,
therefore meditate upon the Mind.

' One who meditates upon the Mind as Brahman
•becomes independent as far as the Mind reaches-
he who meditates upon the mind as Brahman," ' Is

WITH SRI SANKARA'S COMMENTARY 173

there anything greater than the mind?' 'Yes,

there is something greater than the Mind.* ' Tell

that to me sir.' (2)
Com. — ' One who' &c#, &c, as before.

Thus ends the Third Khancla of Adhydya VII.

ADHYA'YA VII.

KHANDA IV.

^p#i II $ ||

Will is greater than the Mind. For when one
wills, then he reflects, then he utters Speech, and
then he utters it in Name. In the, Name, the
mantras become one ; and in the mantras, the
sacrifices become one, (1)

Com.—' Will is greater than the mind ' : ' Like
Reflection, -volition is also a function of the internal
organ, — the function which does the determining of
doing or not doing certain actions. When this
determining has been done, then the wish to do,
follows on the wake of reflection. How ? For when
one wills—determines the actions to be performed
or otherwise— then he reflects or thinks of doing it;
' May I read &c.' , then * he utters Speech ' in the
repeating of mantras ; and ' he utters Speech in the
Name' — L e„ he utters Speech, after having thought
of pronouncing the Name. All mantras— particular"

174 THE CHHA'NDOGYA UPANISHAD

forms of Speech — ' become one ' i.e., become inclu-
ded— -* in the Name ;' since the particular is always
included in the general. ' The sacrifices are one
with the mantras * — since the sacrifices performed
are only those that have been pointed out by th®
mantras, and there are no sacrifices without mantras.
Only such sacrifices are performed, as derive their
force laid down by mantras, and which are directly
laid down to be performed by the Brdhmana, fox the
attainment of such and such a result. The appear-
ance of sacrifices found in the ' Brahmanas ' too, is
only a distinct exposition of only such actions as
have had their shape laid down by the mantras. For,
we do not find any such action, as has not been
pointed out by mantras appearing in the ' Brdh-
mana.* And it is also a fact well known that all
sacrifices are laid down in the ' Triad ; ' and the
word ' Triad ' denotes only the Rik, Yajus, and
Banna ; and as is declared in the Atharvana : ' The
sacrifices that the wise ones saw in the mantras.'
Thus, it is true that sacrifices are included in the
mantras.

^ JjfcliBffifa SF? m\ TOI$M TOwSfaf HfT3^ISS£RT-
JTMHn^c^ q?5[T: ^<FeT %1QTI^ STf^f sp#T

m^F^ mm^$f=& #&•• mm$ $&m $wp<& %-

Indeed these centering in the will and consist-
ing in the will, abide in the will. The Heaven and

WITH SRI SANKARA'S COMMENTARY 175

"Earth willed ; the Air and A'kdsa willed ; the
Water and Fire willed. Through the will of these,
Eain wills ; through the will of Bain, Food wills ;
-through the will of Food, the Breaths will; through
the will of the Breaths, the mantras will ; through
the will of the mantras the sacrifices will ; through
the will of the sacrifices, the world wills ; through
the will of the world, all things will. This is Will-
Meditate upon Will. (2)
Com. — 'These* — Mind and the rest — centering
in the Will ;* i.e., the one point to which they all go
is the Will; 'consisting in the Will '—'during
origination; 'abide in the Will' — during continu-
ance. The Heaven and Earth willed : by 'Heaven
and Earth' are meant the immoveable things ;
similarly Air and A'kdsa also willed. So did Water
and Fire will — in their immoveable forms. Because,
by the will of these, Heaven, Earth &c, Bain, wills
— i.e., produces itself. So by the will of Bain, Food
wills — because it is from Bain that food proceeds.
By the will of Food, the Breaths will — since the
Breaths consisting of food, owe their movements
to Food; as says the Sruti ' Food is the string.' By
the will of these breaths, the mantras will — because
it is only one who has strong breaths and not one
who is weak, that studies the mantras. By the will
of the mantras the sacrifices, Agnihotra &c, will, —
because it is only when these are performed accord-
ing as they are pointed out in mantras, that they
are capable of bringing about appropriate results.
Hence the world — the result of sacrifices, — wills,
i-e., accomplishes its object through its connection
with the action and the agent. By the will of the

176 THE CHHA'NDOGYA TJPAMTSHAD

world, all things — the whole Universe — wills, for
an accomplishment of its full form. Thus then, the
whole universe, ending with the sacrificial results,,
has its origin in "Will ; hence, of great excellence
is Will. Therefore, meditate upon Will. The results
accruing to such a Meditator are nest described.

One who meditates upon Will as Brahman, he
being permanent, accomplished, and undistressed,
obtains the permanent, renowned and painless
worlds appointed for him. And so far as the Will
reaches, he is independent— one who meditates
upon Will as Brahman. 'Is there anything greater
than Will ?' 'Yes, there is something greater than
Will.' 'Tell that to me, sir.' (3)

Cow.— One who meditates upon Will, thinking-
it to be Brahman, obtains the worlds appointed
for him by God ; — the knowing one being
himself permanent obtains such ' permanent
worlds'. If the inh abitant of the world were not
permanent, then the assumption of the per-
manence of the world would be useless. He
obtains the ' accomplished worlds ' — the worlds
equipped with all articles of comfort — himself be-
ing fully accomplished, endowed with cattle*
children and other articles of comfort for himself,
as is declared in the Scriptures. He obtains the

WITH SRI SANKARA'S COMMENTARY 17?

* painless worlds ' — the worlds free from all fear of
the enemy <&o— , he himself being undistressed.-
He obtains all these by himself. And so far as
Will reaches— i. e, t so far as is amenable to Will ; ,

* he is independent ' t. e., with regard to his own
Will, and to that of others ; because that would
militate against subsequent results. ' One who
meditates upon Will as Brahman ' &c., &c, as
before.

Thus ends the Fourth Khimda of AclhyOya VII.

ADHYA'YA VII.

KHANDA V.

Intelligence is greater than Will When one
understands, then he wills, then he reflects, then he
utters speech, he utters it in Name ; in the Name,
the mantras become one ; and in the mantras,
sacrifices. (2)

Com.—' Intelligence is greater than Will : *
' Intelligence ' is the faculty of realising things at
the proper moment, and also the faculty of ascer-
taining the purposes of past and future events ;
and this faculty is greater even than Will. How t
When an object approaches a man, and he realises
its approach, then he wills as to whether he is to-
la

"178 THE CHHA'NDOG-YA UPANISHAD

-give it to some one or throw it away ; ani tten he
- thinks &c, &c, &c, as before.

^4 %% q^T m fzm^mferi' ^fe^r ^qf^iiw-
&m %$m f^rr*p^fcf 1 1 \ 1 1

All these, centering in Intelligence, and
• consisting in Intelligence, abide in Intelligence.
Therefore, even if a man be possessed of much
learning, if he happens to be unintelligent, people
i say of him he is nothing, know however he may ;
for if he were learned, he could not be so unintelli-
gent. And if a man not possessed of much learning
be intelligent, to him people listen gladly. Intelli-
gence is the centre of all these, Intelligence their
■Self, and Intelligence their support. Meditate
«pon Intelligence. (2)

Com. — These, Will and the rest, ending with
the results of sacrifices ; ' centre in Intelligence,'
means ' consist in Intelligence,' i.e., originating in
Intelligence and 'abide in Intelligence' i.?., rest on
Intelligence, as before. And there is a further
greatness of Intelligence. Because, Intelligence is
the source of Will &c. ; therefore, even though a
man be possessed of much learning — having a
knowledge of the Scriptures &c, — 'if he happens
to be unintelligent/ Le., devoid of the faculty of
realising facts in due time — then, capable people
say of him, 'He is nothing' —i.e., though existing,
he is as good as a non-entity ; whatever little of

WITH SRI SANKABA'S COMMENTARY 179

the Scripture <&c, lie knows is also useless for him;
because, if he were really learned, he could not be
so unintelligent ; therefore, even if he has learnt
something, it is as good as not learnt. On the
other hand, even if a person knowing but little be
intelligent, people gladly listen to what he may
say. Therefore, Intelligence is the centre of all
these, Will &c, as before.

One who meditates upon Intelligence as Brah-
man, he himself being permanent, accomplished,
undistressed, obtains permanent, renowned and
painless worlds, prepared for him. And so far as
Intelligence reaches, he is independent, — one who
meditates upon Intelligence as Brahman. ' Is there
anything greater than Intelligence ?' £ There
is something greater than Intelligence.' 'Tell that
to me, sir.* (3)

Com. — ' Prepared ' for him, and accumulating
with all the qualities of an intelligent person. He
the meditator of Intelligence, being permanent,
obtains the permanent worlds &c, as explained
before.

Thus ends the Fifth Khanda of Adhyaya VII.

ADHYA'YA VII.
KHANDA VI.

$ft % VRffz&( %S^qT: SR^f|?f: f^TT ^Rl^^T ^*

$mi zmmm^i #r ?r *f#ci s*rragqm^fo il ? ft

Contemplation is greater than Intelligence,
The earth contemplates as it were ; and thus does
contemplate the Sky, the Heaven, Y/ater, the
Mountains, Gods and Men. Therefore he, who
among men attains greatness, seems to have
obtained a share of contemplation. And while
small people are quarrelsome and abusive and
slandering, great men appear to have obtained a
share of contemplation. Meditate upon contem-
plation. (1)

One who meditates upon contemplation as
Brahman, becomes independent, so far as contem-
plation reaches — one who meditates upon
contemplation as Brahman. s Is there anything
greater than contemplation.' ' There is something

WITH SRI SANKARA'S COMMENTARY 181

greater than contemplation.' ' Tell that to
me, sir. ' (2)

Com. — ' Contemplation is greater than Intelli*
gence 1 — By ' contemplation' is meant a continuous
uninterrupted concentrated reflection of certain
Duties &c, mentioned in the Scriptures ; this is
what is called ' Concentration.' The greatness of
contemplation is actually seen in its results.
How ? The Yogi, in contemplation, becomes steady
and firm, when the result of contemplation is
attained. Hence too, the earth appears to be firm,
only as if it were "contemplating ; and so does the
sky, &c, &c, &c. * Devamanushyah' may mean
' godrf and men' or * god-like men' — men endowed
with calmness of mind Sec, are not devoid of divine
qualities. Inasmuch as contemplation is so
excellent, therefore, whoever, among men in this
world, attains greatness, either through wealth,
learning, or other qualities — i. e., obtains wealth
&c, which are means to greatness, — they
appear to have partaken of the effects of
contemplation. That is, they appear firm and
steady, and fickle and small. On the other hand,
the small people, that have not obtained the
slightest greatness caused by wealth &c, are
always given to quarrelling, abuse — the picking of
other's faults — , and slander — giving utterance to
other people's evils — as if these had happened
before their own eyes. While those that have
attained greatness through wealth &c„ are great —
lords of other people, as being Teachers, kings, or
gods — and appear to have partaken of the effects
of contemplation, as explained above. Thus we

182 THE CHHA'NDOGYA TTPAK1SHAD

find the greatness of contemplation in its effects ;
hence, it is greater than Intelligence ; therefore,
meditate upon contemplation, as explained above.

Thus ends the Sixth Khanda of AdhyCtya VII.

ADHYA'YA VII.
KHANDA VII.

^^SFTT^fe ^ ^a^^q^>pq^?qj5{fHq^fqq r if%c5
^ ^.^ ^ ^ _^ ^ ^ ^^ ^ ^> _^_

Knowledge is greater than contemplation. It is
bj knowledge that one knows the Rig-veda, the
Yajur-veda and the Sama-veda, the fourth Athar-
vana, and the fifth Ihhdsa-Purdna, the Veda of the
Vedas, the Rites of the fathers, Mathematics,
science of portents, science of Time, Logic, Ethics
and Politics, Etymology, the science of the Vedas,
the science of the Elementals, the science of
War, Astronomy, the science of Snake-charming,
and the fine arts of the attendants of the Gods,
Heaven, Earth, Air, A'kdsa "Water, Fire, the

WITH SRI SANKARA'S COMMENTARY 185

Gods, men, cattle, birds, grasses and trees, beasts-
down to ants and worms, virtue and vice, the true'
and false, the good and bad, the pleasant and un-
pleasant, the food and the taste, this world and the
next ; all this is known by knowledge. Meditate
upon understanding. (1)

Com. — Knowledge is greater than contemplation :
— ' Knowledge ' is that of the meaning of the
scriptures : and this being the cause of contempla-
tion, is ' greater than contemplation.' Whence its.
greatness ? Because, it is through knowledge that
one knows the Rig-veda, — the knowledge of tha
meaning of this as authentic, being the cause of
contemplation ; similarly, the Yajurveda &c, &c.»
as also animals &c, virtue and vice as mentioned
in scriptures, good and bad, as known by men, or as
ordained in smritis, and in fact, all things, not
visible, are known through knowledge. Hence, it
is true that knowledge is greater than contempla-
tion. Therefore, meditate upon Knowledge.

One who meditates upon knowledge as Brah-
man obtains the worlds of the knowing and the-
wise ; and so far as knowledge reaches, ho-
is independent, — one who meditates upon know-
ledge as Brahman. ' Is there anything greater-
than knowledge ? ' * Yes, there is something
greater than knowledge.' ' Tell that to me, sir,' (2)

184 THE OHHA'jSTDOGTA TTPANISHAD

Com.— Listen to the result of such meditation.
He obtains those worlds, in which there are know-
ledge and wisdom. ' Knowledge ' is that of the
meaning of the scriptures, and ' wisdom ' is clever-
ness with regard to other things ; and the person
obtains such worlds as are inhabited by people
possessed of such knowledge and wisdom. So far
as knowledge reaches &c, &c, as before.

Thus ends the Seventh Khanda of Adhyuya VII.

ADHYA'YA VII.

KHANDA VIIL

m%i q^^rorr ^rar^q^n^^r ^w\ $\m mfa
^Fcfr mfa %r ^rafci ?m\ m$i fesrM ^rfcf ^\

Power is greater than Knowledge. A single
man of Power shakes a hundred men with Know-
ledge. When a man has Power, he rises ; rising,

WITH SRI SANKARA'S COMMENTARY 185

lie serves ; serving, he approaches nearer ;
approaching nearer, he sees, hears, reflects, under-
stands, acts and knows. It is by Power that the
Earth stands ; by Power, the Sky ; by Power, the
Heaven ; by Power, the Mountains ; by Power, the
Gods and Men ; by Power, the cattle, birds, grasses
and trees, the beasts, down to ants and worms ;
and by Power does the world stand. Meditate upon
Power. (1)

One who meditates upon Power as Brahman,
becomes independent so far as Power reaches-
one who meditates upon Power as Brahman. c Is
-there anything greater than Power.' 'Yes, there is
something greater than Power.' 'Tell that to me,
sir.' (2)

Com. — 'Power is greater than knowledge' — By
'Power' is meant the intuitive faculty of the Mind,
brought about by the use of food ; as declared by
the sruti 'Since I am fasting, I do not understand
the JRig-veda. &c.' In the body too, it is the Power
of rising, &c. Because, even a single powerful
man shakes a hundred men with Knowledge. Just
as an intoxicated elephant shakes off a hundred
men, even though these come together. And since
such is the Power born of the use of food, there-
fore, when a man has power, he rises ; and rising,
he serves his superiors and his Teacher, — i.e.,
attends on them ; serving, he approaches nearer — ■
i.e., comes in closer contact, comes to be dear to
them ; and coming closer, with his mind concen-
trated, to his Teacher or some other instructor,
lie sees ; then he hears what the Teacher says ;
-then he reflects— 'reasons over what they have

186 THE CHHA'NDOGYA ITPANISHAD

taught ; having reflected, he understands that
such and suoh is the truth ; having deci ded this, he
comes to act, — i.e., follows in practice what the
Teacher has said ; and then he knows — u e,, experi-
ences the results of such action. The further
greatness of Power is that it is by Power that
the Earth stands, &c, &c.,— the meaning of which
is clear.

Thus ends the Eighth Khandaof Adhydija VII.

ADHYATA VII.

KHANDA IX.

% £3T *R# $m -£TO ?RfT Xftfo %T Wffa *m m-

fci Pmm m<m%m^$i !? \ 11

fcf m%m m <$m& ^^t^rto m$( %^i sir
m-^m^i it \ 11

Pood is greater than Power. Therefore, if one
does not eat for ten days, even if he lives, he is
unable to see, to hear, to reflect, to understand, to-
act, or to know. And when he obtains food, he is
able to see, to hear, to reflect, to understand, to act
and to know. Meditate upon Pood . (I)-

WITH SRI SANKABA'S COMMENTARY 187

One who meditates upon Food as Brahman
obtains the worlds that are supplied with Food and
Drink ; and so far as Food reaches, he is in-
dependent — one who meditates upon Food as
Brahman. ' Is there anything greater than Food ?'

* Yes, there is something greater than Food ?' 'Tell
that to me, sir. ' (2)

Com. — ' Food is greater than Power ' — because
it is the cause of Power. It is explained how Food
is the cause of Power : it is because Food is the
cause of Power, that if a man does not eat for ten
days, all his Power due to the use of food being
destroyed, he dies ; even if he does not die — even if
he lives — as we do find people living, even after a
month's fasting — , he is unable to see, even his own
Teacher : and thence, he is unable to hear, &c.,—
all the effects of Power being reversed. Now, when
having fastud for many days, he finds himself in-
capable of hearing &c, he takes some Food. t A'ya >
is the ' reach ' of Food ; and one whom the Food
reaches, is the ' dyi. ' If the reading is 4 ciya ', that
is to be taken as ' dyi \ changing the last vowel.
■Even if the reading is ' Ctyd ', the meaning is the
same ; because the result that is said to follow is

* capability to see, &c.' (which follows upon the
taking of Food), no such capability arising in one
who has not partaken of Food. Therefore meditate
upon Food. The result accruing therefrom is that
one obtains such worlds as are fully supplied with
large quantities of food and drink. The rest is as
before.

Thus ends the Ninth Khanda of Adhy&ya VII.

ADHYA'YA VII.

KHANDA X.

*crf^q#qrq%r #m^T ?zm^$ mnfa ^ m-
wsrfe ii ? ii

w^rniS^ il ^ il

Water is greater than Food. Therefore, when
there is not sufficient rain, the vital spirits are in
trouble, and there will be less Food. While, when

-there is sufficient rain, the spirits rejoice, and
there will be much Food. It is Only Water that

"has taken different forms, which is earth, sky,
heaven, the mountains, gods and men, cattle and

"birds> grasses and trees, beasts down to ants and
worms. All these are forms of Water. Meditate

-upon Water. (1)

One who meditates upon Water as Brahman

obtains all wishes, and obtains satisfaction ; and so

WITH SRI SANKARA'S COMMENTARY 18£

far as Water reaches, he is independent, — one who
meditates upon Water as Brahman. 'Is there any-
thing greater than Water ?' ' Yes, there is some-
thing greater than Water.' ' Teil that to me,
Sir/ (2)

Com. — 'Water is greater than Food' — because
it is the cause of Food. Because it is so, there-
fore, whenever there is no rain sufficient for
the crops, the vital spirits become troubled;
because, they think ' this year we shall have
less Food. ' When however there is sufficient
rain the spirits — i.e., all living creatures — rejoiee s
that 'we shall have plenty of food.' Because,
Food, which has form, is produced by Water, there-
fore the earth, the sky, &c, — all these are only
Water, modified into different forms. And since all
these are only different forms of Water, therefore
meditate upon Water; and the result of such medita-
tion is that one who meditates upon Water as
Brahman, obtains all desires, — i e., all objects of
desire, that have any form. And since satisfaction
follows from Water, therefore, one meditating upon
Water obtains satisfaction. The rest is as before.

Thus ends the Tenth Khanda of AdhyayaVIL

ADHYA'YA VII.
KHAN DA XL

?rtss||^^ terffc qf¥m m m ^m ^ <m$

^tsq5$RR^n^fes# ^£tot tic! mm wrt-
wm wiffi q^M ^^qr^sf^ ^ro^wr ^ ^

Fire is greater than Water. Having held the
Air, it warms up the A'kusa; then people say 'it is
hot, it burns, it will rain.' It is Fire that having first
shown (itself) creates Water. And again fchunderings
go on, together with lightnings flashing upwards
and across the sky; then peeple say 'Lightnings are
flashing, and it is thundering, it will rain.' It is Fire
that, showing itself at first, creates Water. Meditate
upon Fire. (1)

One who meditates upon Fire as, Brahman,
being resplendent himself, obtains resplendent worlds,
full of light, and free from darkness ; and so far as
Fire reaches, he is independent, — one who meditates

WITH SKI SANKABA'S COMMENTARY 191

upon Fire as Brahman. 'Is there anything greater
than Fire.' 'Yes, there is something greater than
Fire.' 'Tell that to me, Sir.' (2)

Com. — 'Fire is greater than Water' — because
"Fire is the cause of Water. It is explained how Fire
is the cause of Water: It is because Fire is the cause
of Water, that it, haying bred the Air — i.e. holding it
fast within itself, and thereby making it immoveable,
— warm up the A'Msa ; and then people say — * It is
hot, in a general way, ' it burns ' the body, and
therefore ' it will rain \ It is a fact well known in
the world thai; seeing the cause appear, people have
an idea of the effect.' Fire, having shown itself at
first, subsequently creates Water ; thus being the
creator of Water, Fire is greater than water. And
further, it is Fire that becomes the cause of rain,
through thunderings. How? Thunderings appear
together with lightnings flashing upward and across
the sky ; and seeing this, people say 'lightnings flash,
it thunders, it will rain as explained above. There-
fore meditate upon Fire. And the result following
from the meditation of Fire is that one becomes res-
plendent, and also ' obtains resplendent worlds'. ' full
of light '. — i.e., luminous — 'and free from darkness* —
i.e., whence has been removed all ignorance with
regard to the external world* The rest is plain
enough.

Thus ends the Eleventh Khanda of Adhyaya VII.

ADHYA'YA VII.

KHAN DA XII.

^m^g^^Rr II ? II

A'kdsa is greater than Fire. In the A'kdsa
exist the sun and the moon, the lightning, stars and
Fire. It is through A'kdsa that people call ; it is-
through A'kdsa that they hear : it is through A'kdsa
that they hear back. It is in A'kdsa that people
rejoice ; it is in A'kdsa that they rejoice not. In
A'kdsn are all things born ; and it is towards A'kdsa
that all things grow. Meditate upon A'kdsa. (1).

Com. — ' A'kdsa is greater than Fire ' — Since it
is the origin of Fire together with Air. Air has
been mentioned together with Fire. ' Having held
the Air &c ' — ; hence it is not mentioned separately
from Fire. The cause is always found by people
to be greater than the effect; as the clay, than
the jar &c ; and A'kdsa is the cause of Fire with
A'kdsa ; and as such, it is greater. How ? Because,
it is in A'kdsa that exist the sun and the moon, the
two forms of light, as also lightning, the stars and
Fire, — all different forms of light. And that which
exists within another is naturally smaller and the

WITH SE1 SANKARA'S COMMENTARY 19$

other is greater. And further, through A'kdsa^
people call another ; and being called, it is through
A'kdsa that one hears ; and it is through A'kdsa
that one hears back the reply uttered by another
person. In A'Msa, people rejoice — play and enjoy
one another's company, and again it is in A'kdsa
that they rejoice not — because separations from
wife &c, occur in A'kdsa and not by the interrup-
tion of solid objects, and it is upwards, towards
A'kdsa that all things — sprout, &c, — grow up, and
never downwards. Therefore, meditate upon
A'kdsa.

' One who meditates upon A'kdsa as Brahman,.
obtains extensive worlds, full of light, free from
the troubles of over-crowding, wide and spacious ;
and so far as A'kdsa reaches, he is independent*
'Is there anything greater than A'kdsa, Sir ?' 'Yes,
there is something greater than A'kdsa*' 'Tell that
to me. Sir.' (2)

Com. — Listen to the result that follows. ' The
knowing one obtains extensive worlds— i.e., worlds
spread far and wide — which are full of light' — -
because the connection between A'kdsa and light
is permanent — ' free from over-crowding' —
'Sambddhtf is the pain caused by the pressure of
men crowding together and these worlds are free
from any such pain "and trouble — , 'wide and
13

194 THE CHHA'NDOGYA UPANISHAD

spacious ' — i.e., where there is plenty of place to
move about. *So far as A'k&sa reaches &e.,' as
explained above.

Thus ends the Twelfth Khanda of Adhydyd Til.

ADHYA'YA VII.

KHANDA XIII.

Memory is greater than A'k&sa. Therefore, even
when there are many persons, if they have no
Memory, they would not hear any one, they would
not think, they would not know. When they have
Memory, they would hear, think and know. It is
by Memory that one knows his sons and cattle.
Meditate upon Memory. (1)

* One who meditates upon Memory as Brahman
becomes independent, so far as Memory reaches.' 'Is
there anything greater than Memory, Sir V 'Yes,
there is something greater than Memory.' 'Tell
that to me, Sir.* (2)

WITH SRI SANSABA'S COMMENTARY 195

Oom. — Memory is greater than A'Msa f — 'Memory*
means Remembrance^ a property of the internal
organ ; and this is greater than A'Msa. The neuter
gender in * bhilyah ' has to be taken as masculine,
as qualifying the masculine noun ' smara. * It
is only when the agent has remembrance that
A'kdsa <fcc, are of any use to him ; because, all
things are enjoyable only by one who has Memory.
In the absence of Memory, even the things that
exist would be as good as non-existing ; because,
there would be no good resulting from such existence.
~Eor, in the absence of Memory, is it possible to
comprehend the existence of A'kdsa &c. ; therefore ,
Memory is greater than A'kdsa. It is seen in
ordinary experience that Memory is really greater ;
inasmuch as even though many persons be assem-
bled together, and be talking to one another, — if they
do not have any Memory, they would hear no words,
nor could they think ; because, one could think only
of an object which he could remember ; hence, in the
absence of Memory they would not think ; and
similarly, they would not know. When, however*
they would remember, then they would hear what is
to be heard, think what is to be thought and know
what is to be known. In the same manner, it is by
means of Memory that one recognises his sons and
cattle to be his own. Therefore, since Memory is
greater, meditate upon Memory. The rest has already
been explained.

Thus ends the Thirteenth JDianda of Adhydya VII ,

ADHYA'YA VII
KHANDA XIV.

Hope is greater than Memory. Fired by Hope
does Memory read the mantras, perform sacrifices,
wish for sons and cattle, wish for this world and the
next. Meditate upon Hope. (1)

Com*—-' Hope is greater than Memory" ''Hope'' is a
desire for things not obtained, which is spoken of as
synonymous with longing, wish, &c; and it is greater
than Memory. Because, it is by means of Hope as
residing in the internal organ, that one remembers
what has to be remembered. And remembering the
form of the object of Hope, one comes to be Memory
as it were/ Hence, being fired by Hope, and becoming
Memory itself, he remembers the mantras, the Bik^
Sec, and then reads them ; and having read them,
and comprehended their meaning and the injunctions
therein contained, by the help of the Brdhmaiias, he
performs sacrifices, with hopes for results to follow
from these ; and he wishes for sons and cattle, as
results of the sacrifices; and it is through Hope that
he works up the means bringing about these. And
it is only when fired by Hope, and Memory, that he
wishes for accumulations in this world; and it is also

WITH SEI SANKABA'S COMMENTARY 19?

fired by Hope that he remembers the other world,
and wishes to attain these, by a due performance of
the actions leading thereto. Therefore, in each,
individual living being, the whole universe — from
Name down to Memory and A'kdsa &c, — lies en-
circled, bound in the fetters of Hope. Therefore,
Hope is greater even than Memory. Hence, medi-
tate upon'Hope.

%rr ^ppnssfetfr mt*n mzjwtt m mm m&m-

'One who meditates upon Hope as Brahman"*, by
Hope are all his desires fulfilled; his prayers are
never in vain; and so far as Hope reaches, he becomes
independent, — one who meditates upon Hope as
Brahman.' 'Is there anything greater than Hope,
Sir?" Yes, there is something greater than Hope.'
'Tell that to me, Sir.' (2)

Com.™- 'Listen to the result accruing to one, who
meditates upon Hope as Brahman. By Hope, duly
meditated upon, all his desires are fulfilled — reach
accomplishment; his prayers are always successful-
whatever he asks for, he invariably gets. 'So far as
Hope reaches &c, &c,' as before.

Thus ends the Fourteenth Khanda of Adhydya VIL

ADHYA'YA VII,

KfiANDA XV.

?#??m^ snksntffc w sri%r mfc mw- vm zsifa
sfwrpr sstfa rnofr $ fw nMT men q-iwr srrar mv-

f^TT S7T0T 3TT=3# SP?1 %mW- II $ II

Spirit is greater than Hope. Just as the spokes of
the wheel are fastened to the nave, so is everything
fastened to the Spirit. Spirit moves by Spirit I
Spirit gives Spirit, to the Spirit. Spirit is the father,
Spirit the mother, Spirit the brother, Spirit the
sister, Spirit the teacher, Spirit the Brdhmana. (1)

Com. — Beginning from Name, and ending with

Hope, everything stands in the relation of cause

and effect, means and consequences, and as being

greater than one another ; and having its existence

based on Memory, and being fettered by the strings

of Hope all round, like the lotus root with threads,

is fastened to the Spirit ; and in this Spirit, which

is all-pervading, and extends everywhere inside

and out, everything is fastened and bred, as the

beads in a thread. This Spirit is greater than

Hope. It is explained by an example how this is

greater ; just as in the world, the spokes of the

cart-wheel are fastened to the nave of the cart,— so

in the Spirit, which is an agglomeration of separate

entities, — which consists of intelligence, and is the

chiefest of all,-— in which the Supreme Deity entered

WITH SRI SANKARA'S COMMENTARY 19§

like the reflection in a mirror, with a view to the
differentiation of Names and Forms, — which, is the
highest servant of the Lord, like that of a king, —
which is talked of in the Sruti: *He created the Spirit,
thinking that by the departure thereof he would
depart, and by the staying of which he would
stay \ — which follows the Lord, like a shadow,
— and in which are .fastened all organs of con-
sciousness, wherein are fastened the rudiments
of elements, Just as the axle is fastened to the
nave, and the spokes to the nave,— -which is
declared by the Kcmslittakis to be the only consci-
ous Self, — in this very Spirit, is everything, afore-
said, fastened. Hence, this Spirit being independ-
ent moves by the Spirit, i.e., — by its own force,
its movements not being caused by anything else.
All the different forms of actions, means and
consequences exist in the Spirit, — there being
nothing apart from the Spirit ; such is the import
of the whole section. ' The Spirit gives the Spirit*
— i.e., what it gives is its own self ; and he to whom
it is given is also Spirit. For the same reason,
father &c, are all different forms of the Spirit itself.

ST ^ feC ^T 5RRR 5TT W^i 3tf S3RTR cjjSS^iR eft

If one says something harsh to his father*
mother, brother, sister, teacher or a Br&hmana, — •
then people say 'Shame on thee ! Thou art a killer
of thy father, thou art a killer of thy mother, thou

200 THE CHHA'NDOGYA TJPANISHAD

art a killer of tliy brother, thou art a killer of tliy
sister, thou art a killer of thy teacher, thou art the
killer of a Srdhmana.' (2)

Com. — It is explained how the words ' father
&c, signify the Spirit, and not what they are
ordinarily known to signify : because, it is only
while the Spirit exists that the words ' father ' &c»,
are used and which cease to be employed when the
Spirit has departed. How is that ? If one says
something harsh — unbecoming — to his father &c,
— such deprecatory words as 'thou' and the like,
then, the wise people near him say to him 'Shame
rest on thee ? Thou hast killed thy father' &c.

Whereas, after the Spirit has departed from
them, even if one were to burn them together, by
means of a poker, they would not say ' thou hast
killed thy father, thou hast killed thy mother, thou
hast killed thy brother, thou hast killed thy sister,
thou hast killed thy teacher, thou hast killed the
Brahmana.' (3)

Com. — When however, the Spirit has departed
from these persons, even if one were to shove them
together and burn by means of the poker — i.e.,
even if he were to do such an apparently cruel deed
as the shoving together and the burning — people
would not tell him that he was a killer of his father
&c. Thus, from both negative and affirmative
instances, it follows that the names ' father &c„"
-apply to the Spirit.

WITH SRI SANKARA'S COMMENTARY 201

FftfcF §SFsnwfl?t if 8 I!

Spirit verily is all these- One who sees thus,
thinks thus, and knows thus, becomes an Afivddi.
And if some one were to tell him ' thou art an
Ativadi' he should say ' Yes, I am an Ativadi,' and
he should not conceal the fact, (4)

Com. — Therefore, Spirit is ( all these ' — father
&c, all that is moveable and immoveable. The
knower of Spirit, ' seeing * as explained above,—
i.e., realising it, in fact, — * thinking thus,' i.e.,
cogitating over the arguments connected with it — ,
and knowing thus— i.e., ascertaining by means of
arguments its precise character — , the meaning of
the scriptures is ascertained conjointly by Thought
and Knowledge ; one seeing thus &c, becomes an
Aiivddi — i.e., one who can talk of subjects
transcending everything, beginning from Isfame
down to Hope. A.nd if some one were to tell him,
who sees everything from Name down to Hope to
be Spirit, and who can talk of transcendental
subjects, and who declares himself to be the Self of
fehe whole universe, from Brahman to the tuft of
grass — if one were to tell him ' thou art an Ativadi*
he should say * Yes, I am an Ativadi ;' and he
should not conceal the fact ; for, wherefore should
he conceal it, — knowing as he does, the Spirit, the
Lord of all, to be himself.

Thus ends the Fifteenth Khanda of Adhydya VII.

ADHYATA VII.
KHANDA XVI.

mm ^r M ii

But in reality that person is an Ativddi who is
an Ativadi by The True ? ' Sir, may I become an
Ativddi, by The True ?' ' But one should desire to
know The True.' ' Sir, I do desire to know The
True.' (1)

Com. — Having heard of the Spirit, the highest
of all the series, as the self of all, Ndrada thought
that there was nothing higher than that, and so
kept quiet, and put his usual question, 'Sir, is there
anything greater than Spirit ?' Seeing him thus
satisfied with a false knowledge of Brahman in its
modification, and seeing that he thought himself
to, be a real Ativadi, the venerable Sanatkumara,
with a view to turn aside a capable disciple from
the path of Ignorance, proceeds to explain further:
' the real Ativddi is one whom I am going to
describe ; the knower of Spirit is not an Ativddi
in reality ; this latter being an Ativddi, only in
comparison with Name &o. He, however, who
knows the highest Truth, transcending all the rest,
to be true in reality, — he is an Ativddi.'' This is
explained : ' In reality that person is an Ativddi

' WITH SRI SANKABA'S COMMEHTABY 203

who is an AtivMi by The True ' — i. e., who speaks
of transcendental subjects, fully knowing the
highest Truth. ' Sir, I have approached you now,
may I become an Ativddi by The True ' — that is to-
say, instruct me in such way that I may become
an Ativddi by The True- ' If you really wish to.
become an Ativadi by The True, you must first
wish to know The True.' Thus addressed, Isfdrada
said : • So be it then ; I wish to know The True,,
sir' — i.e., I wish to learn The Truth from you.

Thus ends the Sixteenth Khanda of Adhyttya VII.

ADHYA'YA VII.
KHANDA XVII.

sfFOT m^ ^r#f fen ?%=r f^snfacisqfafcr m ft

When one understands The True, then only
does he declare The True. One does not declare
The True without understanding It ; one declares
The True, only when understanding It. This
understanding one must wish to understand. ' Sir,
I wish to understand this understanding.' (1)

Com. — It is only when one really understands
The True — ' such in reality is The True ' — then
alone does one renounce all that is false, the
modifications based on mere names, and then
speaks of pure Being alone, which contains within-

•204 THE OHHA'HDOGYA UPANISHAD

Itself all the modifications ; and the speaking of
this is real speaking. * But modifications are also
true ; as declared in other passages : 'Name and
Form are true ; and by these is Breath covered ;
the Breaths are true ; and of these, This is the
truest and so forth.' True ; the truth of the modifi-
cation has been mentioned in other Sruti passages ;
but this declaration was without reference to the
Highest Truth ; it was only with reference to the
consideration of the fact of certain objects being
amenable to the senses, and others not being so
amenable, — the two classes of objects being spoken
of as 'Saf and HycC respectively (thus making up
the word s satya ' True) ; and what is meant to be
shown there is that it is by means of these objectsj
that the Highest Real Truth is perceived ; as it has
been said there that ' The Breaths are true ; and of
these This is the truest.' And such comparative
truth is, in the present case also, not undesirable.
Because, in the present instance also, it is meant
to carry Nurada higher than the truth, as cognized
in the Spirit &o, up to the Real Truth, called the
'Highest' which is particularly meant to be ex-
plained. 'One does not declare The True, without
understanding It\— one who speaks without under-
standing takes the words 'Fire' &c, to signify the
Fire &c-, as real truths, and speaks accordingly ;
while, as a matter of fact, these three — Fire, &c. —
hare no real existence, apart from the three forms ;
hence, it is said ' one does not declare The True
without understanding It. ' It is only when under-
standing It, that one declares The True.' But
the understanding of The True does not come

WITH SRI SAHARA'S COMMENTARY 20&

to one, unasked for; hence, it is added: 'one
should wish to understand the understanding.' 'If
it be so, then I wish to understand the understand-
ing.' Thus in the case of The True fee, as ending
with acting The True, the one that precedes is the
cause of that which follows it.

Thus ends the Seventeenth Khanda of Adhyuya VII.

ADHYA'YA VIL

KHANDA XVIH.

II \ IS

'When one thinks, then he understands ; with-
out having thought, one does not know ; it is only
after having thought that one understands; but
one should wish to understand the Thought.' 'Sir,
I wish to understand the Thought.' (1)

Com.— 'When one thinks'— Thought is reason-
ing, consideration of the object of thought.

Thus ends the Eighteenth Khanda of Adhyuya VII.

ADHYA'YA VII.

KHANDA XIX.

'When one has Faith, then he thinks ; without
Faith, he does not think ; when he has Faith, then
alone does he think. But one should wish to under-
stand Faith.' 'Sir, I wish to understand Faith.' (1)

Com.—* Faith ' is orthodoxy.

Thus ends the Nineteenth Khanda of Adhy&ya VII.

ADHYA'YA VII.

KHANDA XX.

% zmifa fist $® f2^nfiftras% fQ ^ ^.
tnwffcf fi \ il

'It is when one attends on his Teacher that he

has Faith ; without attending, he has no Faith ; it

is by attending that one has Faith. But one should

wish to understand Attendance/ 'Sir, I wish to

understand Attendance.' /-n

WITH SRI SANKABA'S COMMENTARY 20?

Com* — i Mshthd > is attending upon the Teacher ;
when one is given to such attending, he obtains
the knowledge of Brahman.

Thus ends the Twentieth Khanda of Adhydya VII.

ADHYA'YA VII.
KHANDA XXI.

v When one does his duties, then he has Faith ;
without having done them, he has no Faith ; it is
only after having done them, that he has Faith.
But one should wish to understand Duty.' ' Sir*
* I wish to understand Duty.' (1)

Com. — ' When one does his duties ' — * Duty *
consists in the control of the senses, and concen-
tration of the Mind. It is only after these have
been accomplished, that one has Faith and the
rest, ending with understanding, as described
above.

Thus ends the Twenty-first Khanda of Adhydya VII.

ADHYA'YA VII.
KHANDA XXII.

m % m ^ s *-r ^ ^ni# sssanr ^fo pr-

' When one obtains Bliss, lie does his duties ;
without obtaining Bliss, he does not do them ; it is
only after obtaining Bliss that he does them. But
one should wish to understand Bliss.' ' Sir, I wish
to understand Bliss.' (1)

Com. — The performance of duties too becomes
possible when one 5 obtains Bliss ' — that is, when
one determines that ' the highest Bliss, to be ex-
plained below, will be mine.' Just as the perform-
ance of duties is ordinarily seen to result in Bliss;
so, here also, ' without obtaining Bliss, one does
not do his duties ' — i.e., only after he has obtained
the future result ; for, all activity is possible,
only with regard to that. ISTow, when the perform-
ance of duties &c, have all duly come about,
one after the other, then The True renders
itself manifest ; hence, no separate attempt is
necessary for it. Hence, it is said ; 'One should
wish to understand Bliss' <fec. &c, * I wish to
understand Bliss.' When JSfdrada had thus become
duly attentive, Sanatkumdra said :

Thus ends the Twenty-second Khanda of
Adhydya VII.

ADHYA'YA VII.

KHANDA XXIII.

Wm ifvRFq- |% ^fffFT ¥FM f^j^f W §fo II \ 11

'The Infinite (the Great) is Bliss. There is no
Bliss in what is small (finite). The Infinite alone is
Bliss* But one should wish to understand the Infi-
nite.* s Sir, I wish to understand the Infinite,' (1)

Com.—" Infinite,' ' Great,' * Highest,' ' Much *
are all synonymous ; and this is Bliss. Everything
below this is small ; hence ' there is no Bliss in
what is small ; ' because what is small only serve?
to whet the longing for more ; and longing is a
source of pain ; what is a source of pain — fever,
&c, — is never found to bring about Bliss ; hence, it
is only proper to say that ' there is no Bliss in what
is small.' Therefore ' the Infinite alone is Bliss,'—
because in the Infinite, there is no chance for such
sources of pain, as longing and the like*

Thus ends the Twenty-thh'd Khanda of
Adhydya VII*

14

ADHYA'YA VII.

KHANDA XXIV.

m *TF%M^rfc} ^ww^mm zn^f^mfa *r -<*psq

'Where one sees nothing else, hears nothing
else, understands nothing else, — that is the Infinite,
Where, however, one sees something else, hears
something else, understands something else, — that
is the Finite, That which is Infinite is immortal
that which is Finite is mortal.' 'Sir, in what does
the Infinite rest ?' ' In its own greatness, — or not
•even in greatness ?' (1)

Com. — Of what sort is this Infinite ? It is such
-that in this Infinity, there is nothing else that is
seen by any other organ, nor is the seer anything
apart; similarly, one hears nothing. All differences
of objects being merged in Name and Form, it is
only the two senses cognising these two (Name and
Form) — the Ear cognising the Name, and the Eye
the Form — are spoken of here ; and these two in-
clude the rest. 'Thinking' is, to be inserted here :
'One does not think anything else ;' because, under-
standing is almost always preceded by thinking.
In the same manner, 'one does not understand any-
thing else. Such is the Infinite. 'The absence of

WITH SBI SAHARA'S COMMENTARY 211

sight that is here spoken of, with regard to the
Infinite — is it fee absence of the sight of all known
things *, or does all this mean that one sees nothing
else, hut he sees the Self ? If so, what then V If the
absence of all known things be meant, then what
follows is that the Infinite is something quite
different from all notions of duality. If, however,
it meant to deny the sight of all other particular
things, and to assert the presence of the sight of
Self alonei — then what follows is that all differen-
tiations of Action, Agent and Result would come
to be held as inhering in the one (Infinite Self.)
'But if such results were to follow, what would be
the harm ?' Well, the great harm would be the non-
cessation of metempsychosis ; because metempsy-
chosis consists only of the differentiations into
Action, Agent and Result. If it be urged that 'such
differentiation when inhering in one Self, would be
something different from metempsychosis,' — that
cannot be ; because if the Self were unqualify-
ingly held to be one, then the differentiation
into the Action of seeing, Agent and Result*
would be a mere word (with no meaning). Obj :
i If the alternative of the negation of other
sights, &c», be held to, then there would be no use
for the two qualifications 'where* and 'sees nothing
else, 1 But we do find in ordinary experience that in
an empty house when it is said that 'one does not
see any one else* it does not mean that he does not
see himself and the pillars, &c, in the room. Such
might be the explanation in the present instance.*
Not so: Inasmuch as such sentences as 'That thou
art' and the like, distinctly lay down unity, there is

212 THE CHHA SDOGYA UPANISHAD

no possibility of such differentiations as the
container and the contained; as also it has been
distinctly defined in the 6th Adhydya that 'Being
alone, one, without a second, is the True.' And
there is no possibility of any sight, &c, with regard
to one's Self, because of snch Srutis, as 'In the
invisible, &c.,' 'Its form is not within vision/
'whereby is one to understand the understander*
and so forth. If it be urged that 'in that case the
specification 'Yairti (in which) becomes useless,'
— we deny this; because, it has reference to differ-
entiations brought about by Ignorance ; just as
even though Being is incapable of any number, &c,
yet it is described as 'one, without a second,' with
reference to the ordinary notions of 'truth, unity
and secondlessness-' In the same manner, the
qualification 'Yatra' belongs to the one Infinite,
And since what is aimed at is to mention the seeing
&c, of other things during the state of Ignorance,
and then to explain the Infinite, as qualified by an
absence of these; therefore ' we have the specifica-
tion 'Sees nothing else: Thus, the upshot of the
whole is that with regard to the Infinite, there are
no wordly usages. On the other hand, in the other
case, where, with regard to objects of Ignorance,
one sees another by means of something else, 'that
is the Finite' (Small),— *.e.» contemporaneous with
Ignorance; just as objects dreamt of are, prior to
the waking, contemporaneous with the dream. For
the same reason, is the Finite 'mortal' — like the
objects dreamt of; and opposed to this is the
Infinite, which is 'immortal.' The word 'tat* refers
to Immortality. 'Wherein does the aforesaid

WITH SRI SAHARA'S COMMENTARY 213

Infinite rest, Sir,* — said N'dradu; then Sanatkumdra
replied: ' In its own greatness* — i.e., the Infinite
rests in its own greatness; that is to say, if you ar©
particular about there being some resting place for
It; while if you ask the real fact, then It does not
rest even in its own greatness. That is to say, the
Infinite is without any rest, without any support.

* IR II

* In the world, they call, the cow and the horse,
greatness, as also elephants and gold, slaves and
wives, fields and houses. I do not mean this,' he
said, ' because, in that case, one thing rests upon
another. What I do mean is this.' (2)

Com. — " When the Infinite rests in its own
greatness, how is it that it is called * without a
re>t ' V Just listen why it is so : The cow, horse
&c, are called ' Greatness.' In ' goasvarn ' we have
the Dvandva compound and hence the singular.
The cow, horse, &c, are everywhere known as

* Greatness,' And it is upon this that the pos-
sessor, Chaitra, rests. But I do not mean to say
that the Infinite, like Chaitra, rests upon anything
apart from Itself ; the reason being that in the case
of Chaitra, one thing, Chaitra, rests upon some-
thing else, the possessions. Thus, the former

* bravimi ' is to be construed with ' anyo Sec* What
I do mean is this : ' 8a eva &c.' (in the % next
Khanda). So said Saiiatkumdra.

Thus ends the Twenty -fourth Khanda of
Adhydya VII*

ADHYA'YA VII.
KHANDA XXV.

I 11

' That alone is below, That above, That behind,
That before, That to the right, That to the left ;
That is all this.' Next follows the explanation by
'I': * The i alone is below, the I above, the /be-
hind, the /before, the 1 to the right, the I to the
left ; the lis all this. (1>

Com. — It is explained why the Infinite does
not rest in anything : because it is the Infinite
itself, that is below, — there being nothing apart
from It, whereupon It would rest ; similarly 'above'
&c, in the same manner. If there were some-
thing other than the Infinite, then alone could
the Infinite rest upon that ; but there is no
such thing ; the .Infinite itself being everything.
Therefore, It does not rest in anything. Inasmuch
as the idea of the container and the contained is
contained in the passage * wherein he does not see
anything else &c,' and the Infinite is spoken of in
the present passage as — s That,' indicating a
foreign entity, — people might be led to think that
the Infinite is something other than the Jtva-Self,

WITH SRI SANKARA'S COMMENTARY 215

that sees ; hence in order to avoid the arising of
any such idea, the Text nest proceeds to describe
the Infinite as * L' With a view to point out that
the Infinite is non-different from the seer, 5 It is
described as 'I ' : 'the J below ' &c. &c.

Next follows the explanation by 'Self : ' The
Self alone is below, the Self above, the Self behind,
the Self before, the Self to the right, the Self to
the left ; the Self is all this. One who sees thus,
thinks thus and understands thus, loves the Self,
revels with the Self, enjoys the company of the
Self, and rejoices in the Self; he becomes the
8vardt; he becomes independent in all the worlds.
While those that know otherwise, are ruled by
others, and live in perishable worlds ; and they
become dependent in all the worlds. (2)

Com.— Indiscriminate people also describe the
body as T ; hence, in order to set aside the doubt
that it is the Body that is meant to be the Infinite,
the Text proceeds to explain it as *Self.' The Self
alone is all everywhere ; and one who sees the
Self, as one, unborn, all-pervading like A'kasa, free
from anything else,— and knowing this, one who
thinks over and understands It,— such a person

216 THE CHHA'FBOGYA TJPANISHAD

' loves the Self * — i.e., all Ms love is centred In the
Self alone ; so also, he * revels with the Self ', — in
the world people revel with women and friends ;
but the wise one does not do this ; but for him all
revelry proceeds from a knowledge of the Self;
'Mithund' is the pleasure of company ; this too, for
the wise, is independent of any second ; so again
he 'rejoices in the Self, — for the unwise, there are
many pleasures due to sound &c, which do not
belong to the wise, whose sole rejoicing proceeds
from the Self, independently of any such extrane-
ous accessories, as the body, life* experience, &c.
Such a wise person, even while living, is installed
as Svardt (King of Heaven, or Self-king) ; and
•even when his body falls off, he continues to be
Svardt ; and because such is the case, therefore
he becomes independent in all the worlds. In the
previous stages of the Spirit, &c, the independence
of the person has been described as being limitedi
which implies also the fact of his being ruled by
others, inasmuch as there are varying degrees of the
independence spoken of. In the present instance, on
the other hand, the description of the kingdom of
Self, and the consequent independence, serves to
preclude the aforesaid degrees of limited independ-
ence &c. On the other hand, ' those that know
otherwise, ' than explained above, — i<e. t who either
know what is contrary to it, or know the same
truth, but not in the proper way, — such persons ' are
ruled by others, and live in perishable worlds ';
because the notion of diversity belongs to the Finite
and the Finite has been declared to be mortal.
Therefore, those that believe in duality live in perish-

WITH SRI SANKARA'S COMMENTARY 21?

able worlds, which is in keeping with their own
belief ; and hence, for these, there is no independence
in all the worlds.

Thus ends the Twenty-fifth Kkawla of A»Uujaya VII.

ADHYA'YA VII.

KHAN DA XXVI.
rm- SFPT r ^Wm 3n5TTSSrF|cf: W -"TOffi -*TO7F -*?Tc*I~

wmmwi ^m-hwm II $ l!

For one who sees thus, thinks thus and under-
stands thus, — ' Spirit springs from the Self, Hope
springs from the Self, Memory springs from the
Self, A'husa springs from the Self, Fire springs from
the Self, Water springs from the Self, Appearance
and Disappearance spring from the Self, Food
springs from the Self, Power springs from the Self,
Understanding springs from the Self, Contemplation
springs from the Self, Consciousness springs from
the Self, Will springs from the Self, Mind springs
from the Self, Speech springs from the Self, Name
springs from the Self, the Mantras spring from
the Self, Sacrifices spring from the Self, — all this
spring from the Self.' (1)

218 THE CHHA'NDOGYA TTPANISHAD

Com. — For such a one — the wise one who has
attained to the Kingdom of Self — , prior to his know-
ledge of the true Self, Spirit &c, down to Name,
sprang from and disappeared into something other
than the Self ; when, however, he came to know the
true Self, the appearance and disappearance of all
these proceeded from the Self alone ; so also every-
thing else, for the knowing one, proceeds from the
Self.

fW H^fcl Wqff %m ^1W %T ^OT^ ^W ^Cf

%&F®& ?T^«i^WN^ II \ II

There is this verse ; 'one who sees this, sees not
death, nor disease, nor pain ; he who sees this, sees
all things, and obtains all things in every way. He
being one becomes three, five, seven and nine ; and
then he is said to be eleven, a hundred and ten, a
thousand and twenty. On the purification of the
A'hdra follows the purification of the inner nature ;
on the purity of the inner nature, the Memory
becomes firm ; and on the strengthening of Memory
follows the loosening of all ties.' After the faults of
N&rada had been rubbed out, the blessed Sanatku-
mtira showed him beyond darkness. They call him
Skanda,—"yea they call him Skanda. (%)

WITH SKI SAKKABA'S COMMJSKTABT 219

a ^~ T tf* UrtheT ' t0 thesam * ^ect, there is
« verbe, liie wise one who « BO e *■» *u

explained above, sees not Zl 2 % '^ "'
&o.,— nor Dair, r>„ v * or dlBe ase,— fever

in the Sett and th* JT „"" tUs SeeS a11 thiQ «*
wav * „h' ' 6 ° bEaias OTer ytWng in every

ore^io^ht ,"«"?• Pri0r to «>• differentiations of

x n?j e trers; bu t subse ? uentiy difer »«-

the tin,. „f !• ' be » m >ing with Mrea, at

disso taSL. I. I 10 " 1 ' And agafa at th8 tim * <*
»«i*», independently by himself. Thus, by eivine .

S.oI t; l h ; nti0 p n hll °f ? h hr is ™' o8ised - »-

tue mention of the means of the nroner
cognition of the philosophy , Jnit as the puritfo

!?'*- ■ 2 he P urifioat ion of the _4'M™'-

er.ce of sound &c, which are ««fe„ in , for the
e^pemnoe of the agent; and when this cognition

obWt!l 1S pu f ed -«- **<»• the cognition of
objects becomes free from all taint of aversion
attachment, or delusion- then of one having such
cognition, the "inner nature becomes pure'-free

nZ T' "IT' Whe " the iMer naturs has ^come
« T:^ en 0l W ! a fl ™ Mem «y-uninterrupted
Z nf/T^ the Infinite Self ' 0n tte acqutei-
Sl»^." 7, r 9 tte ''^-ningWes-
1T4 h7v° t S ° f eV " dUe *° Wuioa, which
n^Lt * D aooul ™ lat ™8. through the ex-
5Sir * °™ erous births . «d re-births and
which have their residence in the heart. Because
one after the other, all this is based upon the purity

%W THE CHHA'NDOGYA UPANISHAD

of A'hdra, it is this that should be attempted.
Having detailed in full the sense of the Philosophy,
the Text concludes the story. When all his faults
of attachment, aversion, &c, — like colouring — per-
taining to his inner nature, had been rubbed out,
by the salt of Knowledge, Dispassion and Exercise,
then did Sanatkumdra show to the capable Ndrada,
the Highest Truth 'beyond Darkness' in the shape
of Ignorance. "Who is Sanatkumdra ? He is the
blessed : 'one who knows the origin, end, going and
non-going of living beings, and also Ignorance and
Knowledge, such a one is to be called Blessed ;'
and endowed with these qualities is Sanatkumdra.
People knowing him, call him ' Skanda,' The
repetition is meant to indicate the end of the
Adhyaya.

Thus ends the Twenty -sixth Khanda of
Adhyaya VII*

Thus ends the Seventh Adhyaya.

Zhc Gbba'nbog\>a Upanfsbab*

ADHYA'YA VIII.

KHANDA I.

In this city of Brahman t there is a small lotus,
(as) a palace ; therein is the small A'kasa. And
what is in that is to be sought after, to be under-
stood. (1)

Com. — Though it has been fully comprehend-
ed, in the 6th and 7th A^hyoyus, that all this is the
Self alone, one, without a second, which isBrahman,
free from all limitations of Space, Time, &o., yet
ordinary people of dull intellects, have a firm con-
viction that all reality is limited by Space and
Time ; and this notion cannot be easily transferred
to the Supreme True ; and without a comprehen-
sion of Brahman, there is no fulfilment of the
ends of man ; hence, for the sake of the duller
comprehension of ordinary people, Brahman is
now taught under the limitation of Space — that of
the Lotus in the Heart. Though in reality, the
Self-Principle is the sole object of the one true
notion of Being, and as such free from qualities^

t%% THE CHHA'NDOGYA UPANISHAD

yet people of duller brains always look upon It as
qualified ; hence for the sake of these people, such
qualities, as ' truthfulness of desire * and the like,
have to be described in connection with It. In
the same manner, though for those people that
know Brahman, there is a natural cessation of all
longing for such objects of sense, as the woman
and the like, — yet it is not a very easy matter to
remove, at one stroke, all longing for objects of
sense, brought about by an uninterrupted attend-
ance upon such objects, through many lives ;
hence, it becomes necessary to lay down particular
means to its accomplishment, — such as the life of
a religious student and the like. So also, for those
that know the Self, there being no such differen-
tiation as the goer, the going and the place to go to,
&c., and there being an utter annihilation of all
causes fostering the continuance of Tgnorance, all
longings have an end within themselves, like the
A'k&sa, like the wind produced by lightning, and
like the fire with all its fuel burnt off ; for those
minds are still coloured with the notions of the
goer &c, who are given to meditating upon
Brahman as, limited within the space of the
hear!;; there is a process upwards through an artery
in the head ; and it is with a view to explain
this, that the eighth chapter is begun: The Brahman
—which, in reality is a pure Being, one, without a
second, free from all limitations of Space and Time,
— appears, to people of duller comprehension, to
be non-existing. And with regard to such people,
the idea of the Text is this: 'let them come to the
proper Path; later on, we shall make them eompre-

WITH SE1 SANKABA'S COMMENTARY %%B

hend the Real Truth.' Now, the Lotus in the Heart,
to be explained below, is like a palace; because it
is equipped with gatekeepers &c. "In this city of
Brahmcm"~th.e city of the Supreme Brahman; fust
as of the king, there is a city, inhabited by many
sorts of subjects; so is this Body, equipped with
various attendants of the master, such as the
Sense-organs, the Mind, the Understanding &c.
And, as in the city, there is the king's palace,— so,
in this Body the city of Brahman, there is his palace;
i.e., a place where Brahman is to be found; just like
the Salagrama pebble is for Yishnu. And it has
been explained that it was in this Body, the very
top of His modifications, the Supreme Brahman,
Pure Being, entered, as the Human Self, for the
purpose of the differentiations of Name and Form.
Therefore, the sense of the whole section is that
Brahman is found in this palace of the Heart-Lotus,
by such persons as have all their organs drawn
within themselves, are free from all attachment to
external objects, are particularly equipped with
such aids as a Religious Life and the like, carry-
ing on their meditations based on the qualities, to
be hereafter described. In this small palace, there
is a smaller inner A'kasa which is Brahman; as
will be described below: l A'ktisa is Its name; this
being based upon the fact of Its being, like A'kasa,
immaterial, subtle, all-pervading. That which is
within this A'kasa 'is to be sought after' and that
is 'to be understood,' — that is to say, having been
sought after by such means as having recourse to
the Teacher, attentive listening to him and the like,
It is to be directly perceived.

224 THE OHHA'NDOGYA UPANISHAD

cf %gqfeste?3if$: <^t ^tm for z$b$fm-
f*# *r spcrji \ n

If they should say to him: 'Now with reference
to the small lotus, in this city of Brahman, which
is as a palace, and the smaller A'kdsa within this,
— what is it existing therein, which has to be
sought after and to be understood', — he should
reply: (2)

Cora.— When the Teacher has said this, if the
students might object that, 'in this city of Brahman
itself being limited, and the small Lotus-palace
lying within this, and smaller than this latter too
being the A'kdsa inside it, — in the first place, what
could there be in the Lotus-palace itself ? And
then> how could there lie anything within the
A'kasa that is said to be within that palace ? The
meaning being that the A'kasa within this being
smaller, what could exist in it ? Even if there do
exist something of die size of a plum, what is the
good of wishing to search for it. or even to know
it ? Hence that which is neither to be sought after,
nor to be understood, what is the use of such a
thing ? When they may have raised this objec-
tion, the Teacher 'should say this :'

WITH SRI SAHARA'S COMXILX i'AXiY 235

'As large as is this A'kosa, so large U tl.e

A'kvse. within the Heart ; both Heaven and Earth
are contained within it; both Fire arc! Afr, Loth the

Sun and the Moon, the lightning as well as the
Stars, and whatever there is in this world, of the
Self and whatever is not, all is contained -with-
in it." (3)

Com. — Listen how it is : 'You assert that the
A'kCsa within the Loins' being small, anything
within that would be much &.malk;\ This is not
true ; it was not with the idea that the A'kdsa
within the Lotus is smaller than thu Lotua itself,
that T said 'Small is the A'kCsa v. ithin it ;* all that
1 meant wad that the Lotus Luln^ small, the
internal organ in keeping with it is limited by the
A'kd/Lu of the Lotus ; and jutt as in x ura water and
in a clean mirror there is a clear reflect ion, so in
the pure internal organ of the Toil, who has his
senses drawn within himself, is found Brahman,
the pure rc-lkction and essence of Jae light of Intel-
ligence ; such was the meaning of tho assertion
that small is the A'kdsa within it,' which distinctly
referred to the limitations of the internal organ.
In itself, the A'kusa within the heart is as large as
the ordinary elemental A'kdsa ; and it is within
this heart— A kasa— that there lies that which has
to be sought after and understood. But even then
what is really meant is not the exact equality of
size ; but we have such a statement simply because
there is no instance that could pibcisely exemplify
Brahman, 'But why should not B'/ul mem be taken
to be equal to A'kdsa V Simply because we have
such Sruiis as — 'whereby 'are covered the A'kdsa.

13

228 THE CHHA'HDOGYA UPAMSHAD

Com .—Being thus questioned by his students,
the Teacher should say this, removing the afore-
said mistaken notion from their minds. How ? By
the old age of this Body, the Brahman, named the
' Inner A'Msa—m which latter, all things are
contained, — ' does not age,' — £, e„ docs not change*
like the physical body. Nor by the death of this
body — by means of weapons—is That killed, just
like the ordinary A'kusa; the Brahmic A'hasa
being even subtler than the ordinary A'hasa, and
being beyond sound, beyond touch, and not affected
by the discrepancies of the sense-organs, &c.
Though this is the occasion for explaining why It
is not affected by the discrepancies of the sense-
organs &c, yi-fc this explanation is not taken up
here ; since the Lhread of the principal argument
would be broken; this explanation would be taken
up in all its bearings, in connection with the story
of Iiidra and Virochana, his is the true Brahman-
city -i.e. , Brahman Itself considered as a city- The
Body is Brahman's city, since it specifies the
Brahman ; and as such it is only false ; as declared
by the Sruti : ' all modification is mere name, based
on words'. The assertion made above—- that Brah-
man is found- in the'Body, which is the very top of
Its illusory modifications, and hence the Body is
Brahman-city, — was from the stand-point of the
world; the true ^Brahman-city being Brahman Itself,
which is capable of all usage. Hence, in this Brah-
man-city, marked by the lotus, all desires — that you
seek after — are contained in Itself, Therefore, try
and act up to the means of attaining That, renoun-
cing all hankering after external objects of sense.

WITH SRI SANKARA'S COMMENTARY 229

"This is the Self — the real Self of you all ; and
listen to its definition: It is 'free from evil'--/.*?., from
which a-11 evil, in the shape of virtue and vice, has
been removed- -' free from old age,' and ' free from
death' — as has been said before : 'By the death of
this, That is not killed.' 'Then why should the same
fact be repeated over again ?' The repetition is for
the purpose of removing the doubt that That may
be related, in some other manner, with old age and
death, even though It is not connected with these,
as they pertain to the physical body. 'Free from
sorrow' — sorrow being the pain of mind, caused
by separation from desired objects. ' Without
hunger and thirst' — free from all desire for food and
drink. ' The mention of freedom from evil implies
the absence of all the rest, from old age down to
sorrow, these being the direct effects of the former ;
because all these proceed from Virtue and Vice. Or
conversely, the negation of the effects, old age &c,
would imply the negation of the cause, Virtue and.
Vice, because in the absence of any effects, these
would be as good as n on- entities ; hence the separate
mention of the negation of both is useless.' True it
is so ; but just as real Bliss is something different
from the bliss caused by virtue &c, as found in the
Lord, — as declared by the Sruti 'Brahman is consci-
ousness, Bliss'; so also, it may be thought that the
pain caused by old age &o„ may be only natural, as
apart from the old age, &c, as brought about by
Vice ; hence, with a view to set aside these doubts, it
is only proper to deny old age &c, apart from Virtue
and Vice. The mention of ' old age ' &c, is meant
to include all kinds of pain. The forms of pain,

230 THE CHHA'NDOGYA TTPANISHAD

attendant upon Sin, being innumerable, and any-
individual denial of these, being impossible, it is only
proper to mention ' freedom from evil ' ' with a view
to the denial of all kinds of pain.' ' With true
wishes ' — i.e., one whose desires are always success-
ful ; the desires of worldly people are false ; while
those of the Lord are contrary to this. Similarly,
the determinations, proceeding from true desires, are
also true ; and one whose determinations are true is
That. The wishes and determinations of the Lord
proceed from th.e limitations of pure Sattva, — just
like the epithet ' variegated cow ' (as applied to the
owner)—, and th-ey do not proce-ed from Himself ;
because the Sruti has declared, ' not this, not that \
It is the Self as described above, that is to be learnt,
from Teachers and from Scriptures, by means of a
desire to cognise the Self, by such people as desire
the kingdom of heaven. ' If this were not known,
what would be the harm ?' Listen to what there is,
as explained by an example : just as, in this world
1 the subjects follow '—act according to— orders ;
i.e., as the subject accepts another person to be the
master, follows whatever the commands of this
master are ; and as they depend upon whatever
country and whatever piece of land, they desire, in
accordance with their own intellects ;-— such is the
instance showing the harm in the experience of the
results of one's virtuous deeds being dependent upon
another person.

WITH SRI SANKARA'S COMMENTARY 231

*Fm 11 ^ II

And just as, in this world, the world, obtained
bf- means of actions, perishes, so also does perish
the next world acquired by virtuous deeds. Those
who depart from here, without knowing the Self
and the true desires, become dependent in all the
worlds. While those who depart from here, after
having understood the Self and the true desires,
become independent in all the worlds. (6)

Com. — There is another instance to show the
perishable character of the aforesaid, 'Just as &c' :
Just as in this world, in the case of the aforesaid
subjects obedient to their master's orders, — the
world obtained by means of such acts as attending
upon the master and so forth, depending *upon
another's will for the fruition of its results perishes.
The fact pointed to, by the above two examples, is
now laid down : so does perish the next world,
obtained by means of such meritorious deeds as
the performance of the Agnilwtra, and the like,,
and depending for the fruition of its results, upon
something else. It is next pointed out the persons'.
whom these harms affect : In this world, if those-
capable persons who are entitled to Knowledge and*
Action, — without having understood the Self, as.
taught by the Teacher, (i.e., without having
realised It in their own cognitions) — depart from'
this body ; and if they depart from this body
without having understood the true desires afore-
said, as proceeding from the true will, and residing
in the Self ; — then for these people there is no-

232 THE CHHA'NDOGYA UPANISHAD

independence in all the worlds ; just as for the
subjects living in obedience to the king's commands.
While those others, who, in this world, understand
the Self as taught by the Teacher, and have realised
It in their own cognitions, and then depart from
this body, also after having understood the afore-
said true desires, for such people, there is independ-
ence in all the worlds ; just like the autocratic
Emperor of the world.

Thus ends the First Khanda of Adhydya VIII.

ADHYA'YA VIII.

KHANDA II.

rasFcf eft ftrs^r mm *\t\^ !1 ? iS

If he be desirous of the world of the Fathers,
by his mere will, his fathers come to him ; and
having obtained the world of the Fathers, he feels
happy and great. (1)

Com.— It is now explained, how one becomes
independent in all the worlds : one who has realised
the aforesaid Self in the heart, being fully equipped
with such means as the life of a religious student,
<&c, and knowing fully the true desires as pertain-
ing to the Self,-— if such a one, after the falling off
of the body, be desirous of the world of the Fathers,
-—'Fathers ' are the progenitors ; and these are
called * worlds,' since they bring about pleasant
experiences for the person— i.e., one who desires

WITH SRI SANKARA'S COMMENTARY 233

-connection with the Fathers,— by his mere will, his
Fathers come and connect themselves with him ;
because he is of pure nature, and as such, has his
will infallible, like that of the Lord ; and having
obtained the world of the Fathers— i.e., being
andowed with the pleasant experiences afforded by
them— he becomes great, or prosperous—, i.e., he
feels his own greatness.

'fxlgFcf eft OT3^1%rr m^l *I^fa% II ^ II

Rigfar c^r s^fo^ m^i 1^% ll 8 II
srt qfe ^fcroft *jqfa ^R^n^n^r mR : w

TrfST^cf eft ^1%31%^ WF$\ 1^% II <\ II

m ^k ^cfqitef^^ *iqfci OT^qi^sn^r *ftct-
srrf^^r *T§l%gcrecft *ffenfe$to sfa^r *#$r !i <^ 1!

w qft fft^an^ *rcRf ^FOT^rrw ftra : ^3-
fasfar ?ft ifi#nft ^ptft *$& II s> II

234 THE OHHA'NDOGYA UPANISHAD

And if he be desirous of the world of the
Mothers,~-by his mere will, his Mothers come to
him; and having obtained the world of the Mothers,
he feels happy and great. (2)

And if he be desirous of the world of the
Brothers,— by his mere will, the Brothers come to
him ; and having obtained the world of the Brothers,
he feels happy and great. (3)

And if he be desirous of the world of the Sisters,,
— by his mere will, the Sisters come to him ; and
having obtained the world of the Sisters, he feels
happy and great. (4)

And if he be desirous of the world of Friends,
— by his mere will, the Friends come to him ; and
having obtained the world of the Friends, he feels
happy and great. (5)

And if he be desirous of the worlds of Scents
and Garlands, — by his mere will, Scents and
Garlands come to him ; and having obtained the
world of Scents and Garlands, he feels happy and
great. (6)

And if he be desirous of the world of Food and
Drink, — by his mere will, Food and Drink come to
him ; and having obtained the world of Food and
Drink, he feels happy and great. (7)

And if he be desirous of the world of Songs and
Music—by his mere will, Songs and Music come to
him ; and having obtained the world of Songs and
Music, he feels happy and great. (8>

And if he be desirous of the world of Women,
—by his mere will, Women come to him ; and
having obtained the world of Women, he feels
happy and great. (9>

WITH SEI SANKAEA'S COMMENTAEY 235

Com.— The next as before. 'Mothers' — the past
female progenitors, the agents of pleasant experi-
ences ; for such is the implication of the word ;
inasmuch as the pure-natured yogi can never desire
any relations which such Mothers as were the
agents of painful experiences — such fire, as the
mothers that may have given him birth as a pig.

A mzmf*m$\ wfa 4 *m wd ^-q ^^t-

^f ^gfrfBfcl ^r mw\ *T^faclf |J? ° II

Whatever country he is attached to, and what-
ever he desires,— by his mere will, all this comes
to him ; and having obtained this, he feels happy
and great. (10)

Cojru—To whatever place he is attached,- -and
whatever besides those enumerated, ho desires,—
by his mere will, do all desirable places and things
come to him ; and thereby having none of his
wishes unfulfilled and having obtained all that he
desires, he feels happy and great, — as explained
above.

Thus ends the Second lOianda of Adhyuya VIIL

ADHYA'YA VIII.

KHANDA III.

?r ^ mr> tot m^'^i^^ *mht^ mm-

These are the true desires, with a covering of
untruth; though these are true, they have a
covering of untruth. For, whoever, departs from
here, him one cannot see again in this world, (1)

Oom. — With a view to encourage the disciple
towards acting up to the means of contemplating
on the Self, the Sruii says, with compassion : It is
really a great trouble that the true desires though
lying within one's own Self, and being easily
attainable, should be covered with untruth. Though
they lie in one's own self, yet they have a covering
of untruth i — i.e., a longing for external objects of
sense, such as the woman, food, drink and the like,
and the independence of conduct based on this
longing, all of which is called an 'untruth' because
it is brought about by false knowledge ; and due to
this is the non-attainment of the true destees ; and
hence, it acts as if it were their 'covering.' It is
explained how the non- attainment of these is due
to the covering of untruth : Because whoever of
one's relations — a son, brother or friend— -departs
from this world, even though this son, brother, or

WITH SRI SANKARA'S COMMENTARY 237

friend continues to exist in the A'kttsa, yet he
does not get him back, even if he long to see him.

Those of his relatives, who are living and who
are dead, and whatever else there is which, though
desiring, one does not obtain, — all this one finds,
when he goes there. There are all those true
desires, covered by untruth. And just as people
who do not know the place walk over the ground?
and do not know the golden treasure that is hidden
under-ground, — so do all these creatures, though
daily going into this world of Brahman, find it not,
— being carried away by untruth. (%}

Com. — Of the knowing one, those, son &o,
that are living, and those that are dead, and
whatever else, food, clothing, &c, that he
desires, but does not obtain, — all i'heso he gets
when he goes to the Brahman in tho A'kusa
of the heart. Because it is in this heart A'kusa t
that exist all the true desires, though covered
by untruth. But how can this be? Jual as
those people, that do not know by the help of
the science of treasures, where the golden treasure
is hidden — do not discover the treasure hidden
under the ground, even though they walk over the
place ; in the same manner, all these creatures,
steeped in Ignorance, though daily, during deep

•238 THE OHHA'NDOGYA UPANtSHAD

sleep, going over the Brahman-woild in the A'kdsa
of the heart, do not obtain it — i.e., do not know
that ' I have reached the Brahman-woxld — ' being
as they are, carried astray by the aforesaid Igno-
rance of His own form &c. Hence, it is indeed very
painful to find that one does not find the Brahman,
though it resides in his own heart.

f^w^r? ^f^sR ^r^fcf II \ ll

This Self is in the heart. The etymological
explanation is this : because It is in the heart
(Hridi — ayamj, therefore is it called the Heart
(Hridayam). One who knows this daily goes to
the world of Heaven. (3)

Com~-The word 'vaV points to the Self devoid
of evil, the object of the present discourse. This
Self in the Lotus of the Heart is called by the name
of ' A'kdsa.' And the etymology of the word
'Hridaya is'this, and none other. Because the
Self resides in the heart, therefore it is called the
'Heart ' ; that is to say even from the etymology of
the word 'Hridaya* it follows that the Self resides
in one's Heart. One who knows that the Self is in
the heart, daily goes to the world of heaven — i.e.,
the Brahman in the Heart. ' But even one who
does not know this does get at the Brahman in the
Heart, during deep sleep ; as it has been declared
that during deep sleep one is endowed with Pure
Being.' Yes, it is so ; still there is a difference.
Just as all living creatures — knowing or ignorant
■—are real Brahman, yet it is the knowing one,
alone, who is cognisant of the fact ' that thou art,'

WITH SRI SANKARA'S COMMENTARY 239

and so knows himself to be Pure Being, becomes
Pure Being itself ; thus, in the same manner,
though both the Knowing and the Ignorant reach
Pure Being during deep sleep, yet it is one who
knows this that is said to reach the world of
Heaven ; because even When the body falls off,
-the result of knowledge is sure to follow. Such
is the difference between the cases of the Knowing
and the Ignorant. During deep sleep the Knowing
one being united with his own Self of Pure Being,
becomes happy ; that is, renounces evil due to the
connection of the senses with their objects, during
the states of waking and of dream.

Now this serene and happy being, after having
risen from this body, and having got at the highest
light, reaches his own true form ; that is the Self ;
thus said he. This is the Immortal and the Fearlesu,
this is Brahman ; and the name of this Brahman is
the ' True ' (Satya), (4)

Com.— Though the phrase ' sereno and happy *
refers equally to all living creatures, yet, from the
sentence * one who knows this reaches the world of
heaven ' it follows that it is the knowing one that
forms the object of discourse here ; and hence it ib
this that is to be taken as referred to by the phrase
'serene and happy 'being'. ' Such a one after having
given up this body, and rising above it, i.e., renounc-
ing all notion of Self with regard to the body;— and

240 THE OHHA'NDOGTA UPANISHAD

not that he rises from the body, as one does from &.
seat; since it is distinctly defined ' in his own true
form '; and one's true nature is not accessible from
elsewhere, after having gone away from the body ;
for even if some such were to be reached, it would
not be one's 'true form '. Having got at the highest
light of the Supreme Self— i.e., having got at peace
within the Self, reaches his own true form, of the
Self; prior to such reaching of the true, form, being led
by Ignorance to think the body to be his high form ;
and it is with reference to this mistake it :j said s his
own true form'; since unembodiednes* is the form of
the Self, which is got at, as the Highest light by the
serene and happy being ; this is the Self. ' Thus he
said ' i.e., one who is deputed to instruct his pupils,
should say this. And further, this is the ' immortal 5
undecaying — the Highest — also called the s fearless',
because the Highest one having no second has
no second; hence this is Brahman, And of this
Brahman, the name is the 'True'— 'Saly r?,' ha it has
already been described that 'That is the true,,
the Self.' But why is this name of Brahr.ia.i given ?
For the purpose of eulogising the injunction of Its
meditation.

3TH %. m ^tI% sffowrfor stftafafa a^TO^h

These are the three letters — Sa, ti and yarn.
The Sa is the immortal, ti is the mortal, and by the
yam one binds both. Because by it one binds both*
therefore it is yaw. 'One who knows this daily goes
to heaven. (5)

WITH SRI SAFKARA'S COMMENTARY 241

Com.— -Those are the three letters making up
the name of Brahman — so, ta and yam, the i and t
(in it and sat) being added only for the sake of pro-
nunciation ; the signification being accomplished
by the short letters themselves. Of these, the letter
m signifies the Immortal, true Brahman ; hence it is
the Immortal that is spoken of as ' sa;' the letter 'ti'
— i.e., 'ta' — signifies the mortal — and by the 'yam,'
one binds both the immortal and the mortal, as
denoted by the former two letters ;—' Binds' means
controls, subjugates, by the Self. Because by this,
one binds both, therefore it is "yam; since it is both
these, as duly controlled, that are signified by
*yam\ Even the very letters constituting the name
of Brahman, have the great fortune of being
endowed with the qualitites of Immortality fee-
how much more then, of one who bears that name;
thus is Brahman eulogised, as the object of medi-
tation, by the etymological explanation of the
name.— 'One who knows this—' Brahman as bear-
ing the name 'True'— 'goes to heaven, every day'
— as explained above.

Thus ends the Third Khatida of Adhydya VIII.

16

ADHYA'YA Via

KHAN DA IV.

This Self is the bund, the embankment, for the
non-destruction of these worlds. This bank is not
reached by Day and Night, nor by old age, death
or sorrow, nor by good and evil deed ; all evils turn
away from it. For, this world of Brahman is free
from all evil. (1)

Com. — 'This Self <&c," of the serene and happy
being described above, it is meant to describe the
form and qualities, thereby eulogising it, for the
purpose of connecting it with the means of accom-
plishing Brahmic glory. This Self, described above,
is 'the.bund, the embankment,' — as, it is by this that
all this world is kept within proper limits, in keep-
ing with the Creator, by means of certain restric-
tions with regard to the actions, means and conse-
quences, as pertaining to the different castes and
conditions of men. If the universe were not kept
within limits by the Lord, it would be destroyed ;
hence It is the 'bund, the embankment,'— for the
non-disruption, non-destruction, of these worlds^
the substrata of the Agent, Actions and Results.

WITH SRI SANKARA'S COMMENTARY 243

What are the properties of this 'bund' ? Even Day
and Night, which limit ail that is born, do not pass-
over this bund ; that is to say, all otherworldly
things, are limited by Time, in the shape of Day
and Wight ; but this bund is not limited by Time ;
because 'it is down below that the year rolls round
in days', as declared in another Srutu For the same
reason, it is not reached by the old age, nor by
Death nor sorrow, good deeds nor evil. ' Tarati',
signifies reaching, and not crossing ; because the
Self is the cause ; and the cause can never be
crossed by the effect ; Day and Night are effects
of Pure Being. One thing is crossed or got
at, by something other than itself ; it can never
cross itself ; the clay is neither reached nor crossed
by the jar. Though even before all evil has been
denied with regard to the Self in the passage 'this
is the Self, free from evil &o. ' yet, in the present
instance, also, a praticular phase of it, the access-
ibility by evil, is what is denied ; and the absence
of the old age spoken of is in its general phase.
Day and Night have been mentioned ; all else that
is not mentioned, and all evils, turn away from
this Self, without reaching It at all. Because this
world of Brahman is said to be free from evil.

Therefore, having reached this bund, one who
is blind ceases to be blind ; he who is hurt ceases to-
be hurt ; he who is afflicted ceases to be afflicted.
Therefore, when this bund has been crossed even.

244 THE CHHA'NDOGYA UPAHISHAD

*he Night becomes Day ; for this world of Brahman
Is lighted once for all. (2)

Com. — Inasmuch as blindness &c, brought about
by evil, would belong to one who has a body, and
never to the unbodied one, — havingr each ed this bund
»the bodied one who is blind ceases to be blind; simi-
Marly, the bodied one who is hurt ceases to be hurt,
when freed from the body ; in the same manner,
one who is afflicted by the pains of the disease &c,
ceases to be afflicted. And further, because there
.are no Days and Nights on this bund, therefore
when the bund is reached even the dark Night
becomes Day— that is to say, for the knowing one,
everything reverts to the form of the one Being,
which consists of the pure light of conscious-
ness, and as such, resembles the Day. Because
the world of Brahman is ' lighted once for all ' —
ever permanently lighted by its own nature.

^n€$% $fc% wxfKt defter j j \ ii

Those who reach this world of Brahman by
continence, — to them belongs this world of Brahmani
for there is independence in all the worlds. (3)

Com. — Such being the case, those who, by means
<t>f s continence ' — i.e., by renouncing all desire for
women — reach this world of Brahman, in accordance
with the instructions of the Teachers of Scriptures, —
i.e., realise it in their consciousness — , to such people,
as are equipped, with continence, and have a know-
ledge of Brahman, this world of Brahman belongs ;
and to no others who have a longing for women,
even if they know Brahman. For these people, there

WITH SRI SANKARA'S COMMENTARY 24S

is independence in all the worlds. Therefore, conti-
nence is the Supreme means, for the knowers off
Brahman.

Thus ends the Fourth Khanda of Adhydya VIII.

ADHYA'YA VIII.
KHANDA V.

$rq *m w^ m*wn ^p^w ttar m imr

$ f^cfsq ^2ftc^R# softer a^^qor ft%|TSS-

Now that which they call i yajna' (Sacrifice) is
only continence ; as it is only by means of conti-
nence that the knower reaches That. And that
which they call 'Ishttf is only continence ; because
it is by continence that having worshipped, one-
reaches the Self. (I)>

Com> — The Self that has been eulogised as-
being the bund <&c : — in order to reach that, the-
Text lays down continence, as another means for
the accomplishment of knowledge. And the Text
eulogises it as being the 'sacrifice &c.,' with a view
to declare the propriety of taking to it. Now that-,
which people call 'yajncC—i.e., the particular means-
for the accomplishment of the supreme end of man,,
which is called 'Yajna,' Sacrifice, by the learned,-— •
that only is continence. Inasmuch as the result
obtained by means of sacrifices is also obtained:
by means of continence, continence should.

246 THE CHHA'NDOGYA UPANISHAD

"be understood as being the same as sacrifice.
It is now explained how continence is sacrifice.
Because, it is by continence that one who knows
reaches that world of Brahman, — which is also the
result following indirectly from the sacrifice ;
therefore, the sacrifice is continence. Sacrifice
(yajna) is continence {Brahmacharya), also because
of the letter l jna* occurring in 'jnata' and 'janya*.
That which people call ' Ishta' is also continence.
How ? Because it is by means of continence, that,
one having worshipped the Lord,— or having wished
for the Self— reaches the Self. And because of this
wish, the ' Ishta' is also continence.

What people call ' Satrayana' that is conti-
nence ; because, it is by means of continence that
one obtains the safety of his Self from the Sat.
What people call 'maunc? is really continence;
because it is by means of continence that, having
found the Self, one meditates. (g)

Com.— 1 What people call &c, ? because by

means of continence one obtains the safety of his
Self from the Supreme Self. Therefore the word
* Satrdyana' is continence. 'What people call
mauna is continence'— because it is only
when equipped with continence that one knows the
Self, with the help of the Scripture and the Teacher
and then meditates upon It. Therefore the word,
' mauna * also is continence.

WITH SRI SANKARA'S COMMENTARY 247

cflt ^q^^^^c^-. gteHwrcrto saw- 3^~

What people call ' Andsakdyana ' is indeed
continence. For, that Self does not perish, which
one finds by means of continence. And what
people call ' Aranydyana ' is only continence ; for,
Ara and Nya are the two oceans in the world of
Bhahman, in the region of Heaven, whiph is the
third from this ; and there is the Air am madiya lake
and the Asvattha tree named ' Somasavana ' and
there is also the Apar&jita city of Brahman, as also
the golden hall built by the Lord.' (3)

Com. — What is called ' Andsakdyana ' is only
continence. The Self that one finds by means of
continence—- i.e., the Self of one who i's equipped
with continence — never perishes ; therefore the
Andsakdyana is continence. What people called

* Aranydyana ' is only continence. Because, one
who is endowed with continence proceeds to the
world of Brahman, where there are the two
oceans. Ara and Nya, therefore continence is

* Aranydyana ' — Just as it is yajna, because of the
similarity of sound in * yajna * and ' jndta ' ; and it
is Ishta, because of desiring ; it is Satrdyana,
because of saving from the sat; it is Mauna, because
of meditation ; and it is Andsakdyana, because of
non-decay ; in the same manner because of proceed-
ing to Ara and Nya it is ' Aranydyana '. Thus then

248 THE CHHA'NDOGYA UPANISHAD

continence, being eulogised as bringing about the
highest ends of man, is the supreme cause of
Knowledge, and as such it ought to be carefully
kept by the knower of Brahman. There, in the
world of Brahman, there are two oceans — or ocean-
like lakes,— known as ' Ara ' and ' Jsfya \ in
Heaven, which is the third region from this, this
Earth and the Sky being the first and second.
There is also the lake ' Air am madiya ', — * Aira '
is gruel, ' ira * being grain and that which is
full of this gruel, and serves to intoxicate or
exhilarate those that partake of it. is called the
' Airam madiya*. There too, is the Aswattha tree,
by name 'Somasavana* — that which showers down
Soma or Nectar. In that same world of Brahman
is the city of Brahman, Hiranyagarbha, the
'Aparajita'— which is not won by any one besides
those that are equipped with continence, as also
the golden hall particularly built by the Lord,
Brahman.

Those who find the two oceans, Ara and N'ya,
in the world of Brahman, by means of continence,
— to them belongs the world of Brahman; for
them, there is independence in all the worlds. (4)

Com. — Those who find the two oceans, named
'Ara and Nya? in the world of Brahman, by means
of continence, — to them belongs the above-
described world of Brahman. And for these
Knowers of Brahman, who are equipped with
continence, there is independence in all the

WITH SRI SANKARA'S COMMENTARY 249

worlds ; and never for those who are devoid of
continence, and have their hearts attached to
external objects. " As some big person is
eulogised, as ' thou art Indra, Yama, Varuna, Sec';
such eulogy by means of the words 'Ishta' is not
possible merely for abstinence from such objects of
sense, as the women and the like; what is the fact
is that Knowledge being the direct means to Liber-
ation, it is this that is eulogised." Such is the
view of some people. But this is not true ; be-
cause, no Knowledge of the Self is possible for those
who have their minds taken up by longings for the
external objects, like the woman &c, because of
hundreds of euch Sruti and Smriti passages, as-
'The Self-born one threw out the outer A'kdsas,
hence one sees only outside, and not the inner
Self.' It is absolutely necessary to accomplish the
cessation of all longing for the woman and other
objects of sense, which aids the accomplishment
of Knowledge ; and hence, it is only proper
that such cessation should be eulogised. 'Since
continence has been eulogised as the sacrifice &c,
therefore it follows that the sacrifice &o M are
the means for the accomplishment of the ends of
man.' True ; such a conclusion does follow ; but
continence has been eulogised here as the sacrifice
not with a view to the fact of the sacrifice, &o„
leading to the world of Brahman, but simply with a
view to the well-known fact of these being the
means for the fulfilment of certain ends of man;-
just as the king is eulogised as Indra, which does
not mean that the action of the king is the same,
and happens in the same place, as those of Indra.

250 THE OHHA'NDOGYA UPANISHAD

* These oceans of the world of Brahman, and the
.experiences of the Father* &c, as brought about by-
mere will, &c, — are these of the Earth and Water,
as found here ? Are the oceans, tree, city and
golden Hall like those of the Earth ? Or, are these
only ideal ? If these were of the Earth and Water,
being gross in form, then they could not be
contained within the A'k&sa of the heart ;
and it would contradict such statements in the
Purdna, as that, * in the world of Brahman, the
body &c., are only mental, ' as also the Srutis,
' free from sorrow, free from cold &c, &c.' If it
be urged that if these were taken as only mental,
then that would go against such Puranic statements
as that ' Oceans ' Rivers , Lakes, Tanks, Wells,
Sacrifices, the Vedas, the Mantra &c, all these take
form, and approach Brahman ; — (we reply) there is
no such contradiction ; if these really took their
known material forms, they could not possibly go
-there ; therefore, it must be assumed that the ocean
&c, proceeding to the world of Brahman, have
some shape, other than the well-known material
forms. And when the necessity of assumption is
equal, it is much better to assume that the forms of
the man, woman &c, are mental ones, because all
the relations mentioned above are possible only with
-regard to the mental body. For in dreams too, it is
only the mental images of men, women Sec, that
.are seen. " But these would be false ; and then these
would be a contradiction of such Srutis, as 'these
are the true desires &c." Not so ; because of the
-possibility of the truth of the mental idea ; since
jt is only the mental images of men, women

WITH SRI SANKARA'S COMMENTARY 251

<&c, that are seen in a dream. ' But the scenes
of a dream are only the residues of the tenden-
cies left by the waking state ; and there are
not real images of men and women, in the
dream.' In saying this, you say but little ;
even the cognitions of the waking state are only
accomplished by means of mental impressions ;
since all objects of the waking state are made up
of the Fire, Water and Food that are brought about
by the thinking of Pure Being ; and it has already
"been declared that worlds proceed from the Will,
in the passage 'The Heaven and Earth willed Sec.';
and in all the Srutis, of the Counter-Self, the origin
is in the Will, as also Its dissolution, and continu-
ance — just like the spokes in the axle. Therefore,
'between the external and mental objects, there is
a mutual r elation of cause and effect, like that of
the seed and the sprout ; though, as a matter of
fact the external objects are mental, and tbJe
mental obj ects are external ; yet no falsity ever
attaches to them in the Self. 'But objects perceived
in the dream become false for the awakened man.*
True, it is so ; but the falsity is not by itself, but
only in comparison with waking cognition ; and
conversely too, the waking cognition is false in
comparison with dream-cognition. As a matter of
fact, all specific forms have their origin in
mistaken cognitions — 'all modification being a,
mere name based upon words, the only truth being
the three colours.' But these too are false only in
their character of specific forms ; in their character
of Pure Being, these too are true. Prior to the
recognition of the True Self, everything is true by

252 THE CHHA'NDOGYA UPANISHAD

itself, — like things seen in dreams ; and thus there 1
is no contradiction. Therefore the 'Ara,' 'Nyd 1 &c.»
of the world of Brahman, and also the desires with
regard to the Father &c, proceeding from the Will,,
are all to be taken as only mental (ideal). Being
free from all impurities attaching to the experience
of external objects, all these desires, proceeding
from true Will, come to an end in absolute pleasure,,
and become true for the Lords (Gods). When there
ie recognition of the true Self of Being, all these
revert to the pristine form of the True Self, like
the notions of snake &c, in the rope ; and as such?
in the character of the Self, they are all equally
true.

Thus ends the Fifth Khanda of Adhydya VIII*

ADHYA'YA VIII.
KHANDA VI.

p^r ^^q tfarer ^ifl^^reft m snfe^ fqf <? ^
m ^ ^ ^ $R ^ ^tftcr: II \ ||

Now the arteries that belong to the Heart
consist of the brown substance, of the white, of the
blue, of the yellow, and of the red ; as is the sun
hrown, white, blue, yellow and red. (1)

Com. — One who, equipped with continence and
free from all unreal longing for external objects,,
meditates on the Brahman in the Lotus of the-

WITH SEI SANKABA'S COMMENTABY 253

"Heart, as described above, — for him there is a
going upwards by the artery in the head, with a
view to explain which, the present 'Artery-Section'
is now begun. Those arteries, to be hereafter
explained, that belong to the Heart, in the form of
a Lotus, which is a place for the meditation of
JBrahman, — the arteries, which, proceeding from the
Heart, spread all over the body, just like the rays
which proceeding from the sun, are filled with the
essence of a substance of brown colour, appear to
he themselves of a brown colour. In the same
manner they are filled with substances, white, blue,
yellow, and red. By the ray of the sun, called
* Bile', which is manufactured in the body by a
process of cooking, and by a little admixture of
Phlegm the solar Eay called 'Bile' becomes brown ;
the same becomes blue, through an excess of Wind,
white through an excess of Phlegm, yellow when
the quantity of Phlegm is equal, red when there is
an excess of Blood. Or an explanation of the
different colours may be looked for in works on
medicine. But 'how do these colours come about ?
The Text explains that it is by contact with the
Sun that the different colours of the solar rays, as
encased within the arteries, are brought about.
How? As this sun is brown in colour, as also white,
blue, yellow and red.

254 THE CHHA'NDOGYA TJPAMSHAD

Just as a long road goes to botli villages, this*
as well as that, — so do the rays of the sun go to-
both worlds, this as well as the other. They proceed
from the sun, and enter into these arteries ; they
proceed from those arteries, and enter into the
sun, , (2)

Com. — It is explained by means of an example,
how the arteries become related with the body ' r
just as in the world, a long wide-spreading road
goes to both villages) 'this* — the village near at
hand — as well as 'that' — the village at a distance.
Just as this road enters into both villages, so do the
rays of the sun enter into both worlds — 'that,' the
solar orb, as well as 'this,' i.e., the man, — entering
into both these ; just as the great road does. How
does this come about? They proceed from the solar
orb, and enter into these arteries in the body, ex-
plained above as being brown &c; and again they
proceed from these arteries in a series and enter
into the sun. The word 'JRasnu' (Ray) is Masculine
and Feminine ; hence they are mentioned as 'they 5
{He), though at first mentioned as Feminine-
{'Sriptdh').

Wl$$ Wlfo II \ II

And when a man is sound asleep, at perfect
rest, so that he knows no dreams, then he has
entered into these arteries. Him no evil touches j
for, he is endowed with light. (3)

Com.— Such being the case, at a time when the
jiva is asleep ; sleep being of two kinds, the epithet

WITH SRI SANKARA'S COMMENTARY 255

'sound' is added ; which signifies that he lies, the
functioning of all his organs having ceased ; and
thence from the absence of the impurities due to
contact with the external objects, 'he is at perfect
lest ;' and hence, does not know any dreams — i.e.,
has no dream-cognition of external objects. At the
time when he is so fast asleep, he has entered into
these arteries full of solar light ; that is to say,
has entered into the A'kdsa of the heart, by way
of these arteries. Because apart from reaching at
Pure Being, there is no cessation of dream-cogni-
tion ; therefore, from this fact, it follows that the
Locative in 'N&dishu' is changed into the Instru-
mental. Him, as having reached Pure Being, no
evil, in the shape of virtue and vice, touches;
because, at that time, the Self rests within its own
nature. It is only one who is in contact with the
body and the sense-organs, that is affected by
pleasure and pain, brought about by evil ; while no
evil is ever able to touch him, who has reached
Pure Being, and is resting within his own nature;
because, such a person is not amenable to evil ; as
it is one thing which is amenable to another ; while
there is no 'another' for one who has reached
Pure Being. The fall of the Self from its own
nature constitutes its coming to the waking
state, which consists of an awakening of the
seed of Ignorance, Desire and Action, with
regard to external objects, brought about by
its not being burnt by the fire of Brahman-*
knowledge as we have explained in the 6th
Adhydya, which is to be recalled here. When he
is sound asleep, he is filled through and through

256 THE OHHA'NDOGYA UJPANISHAD

with the solar light, which has entered into the
arteries ; hence, at that time, his organs cease to
function by way of the eye &c> towards the enjoy-
ment of external objects. Therefore, on account of
the cessation of his organs, he rests in his own
Self, and sees no dreams, as described above.

m *$ft%*fam *ftm -mfo ^te ^n^ft^nr snistf-

<\w$wm II « ll

And when he is weakened, then those sitting
around him say : ' Do you know me ? Do you know
me ?' As long as he has not departed from this
body, he knows them. (4)

Com. — Such being the case, when a man is
weakened by illness or by old age — i.e., when a
certain person, Devadatta, is at the point of death
—those relatives who surround him ask—' Do you
know me, your son or your father &c, ' And as
long as the dying man has not departed from this
body, he recognises his son &c.

sftfafa 3T Will Jfclcr tf ^fcS^TOm^feq *T3$^-

When he thus departs from this body, then by
these very rays, he proceeds upwards ; or goes up
meditating on ' Om\ And while his mind is failing,
he goes to the sun ; for, that is the door of the
world ; the knowing ones pass through, while the
ignorant ones are shut out. (5)

WITH SRI SANKARA'S COMMENTARY 25?.'

Com.— "When he thus — an adverb — departs from
this world, then, by these very rays described .
above, he proceeds upwards — just as the ignorant-
person does towards the worlds earned by his.
deeds. The knowing person, equipped with the
aforesaid means, while meditating upon the Self
by means of ' Om \ goes up, as before, — the know-
ing one going up, while the other goes downward.
And the knowing person, when going to depart,,
while his mind is failing — i.e., during the time'
that his mind would fall away— goes to the sun %
that is to say, he goes away quickly. Wherefore
does he go to the sun ? Because that is the well-
known door of the world of Brahman— and it is by
the door of the sun that the knowing one proceeds
to the world of Brahman. Hence, for the knowing
one, there is a passing over, by this door ; while
for the ignorant ones there is a shutting out
from the door of the sun. That is to say, ignorant:
persons are shut up within the body by the solar
light, and do not proceed upwards by the artery in
the head ; because of the verse 'Vishvananya &c.
&c.'

Hence is this Verse: 'There are a hundred and"
one arteries of the heart; one of them penetrates
the head; moving by way of that, one reaches the
Immortal, the others serving for departing in
various directions.' (q\

17

258 THE CHHA'NDOGYA UPANISHAD

Com. — To the same effect, there is a verse: 'A
hundred and one important arteries there are, in
"connection with the heart — the lump of flesh
known as such; these are the more important of
the arteries, whose number is endless. Of these,
one enters the head ; and by way of this, one pro-
ceeds upwards to Immortality ; the other arteries,
spreading, upwards and on all sides, serve for
departing in various directions, — these leading to
metempsychosis, and not to Immortality.' The
jrepetition is meant to point out the end of the
section.

Thus ends the Sixth Khanda of Adhydya VIII.

ADHYA'YA VIII.

KHANDA VII.
W TOW: SRqsNwq: tftSS%pq: ^ fafafrftffisq:

'The Self which is free from evil, undebaying,
undying, free from sorrow, free from hunger and
without thirst, with true desires, true volition, —
that is, what is to be sought after, which one must
wish to understand ; one who has sought after this
Self, and understands It. obtains all worlds and all
desires' ;■— so said Prajapatu (1)

WITH SRI SANKARA'S COMMENTARY 259

Com. — It has been declared above that 'this
Serene and Happy Being, having risen above this
body, reaching the highest light, gets at its own
true nature, — that is the Self ; so said he ; this is the
Immortal, the Fearless Brahman'; now, what is this
Serene Being, and how is it to be comprehended, —
the Serene Being that rising from this body
gets at the highest light, and reaches its own
true nature ? And of what sort is the Self which
He reaches as His own nature ? The Serene Being
has other forms connected with the body — how
does His own true form come to be something
different from these ? These poinds have to be
explained: hence, the following section is taken
up. The introduction of the story is meant to show
the method in which the instruction of the science
is to be given, and also to eulogise the science ; just
as with a view to praise the water, they say * this
water is drunk by the king.' ' The Self which is
free from evil &c. &o.,' — for the meditation whereof
the Lotus of the Heart has been described, wherein
are contained all true desires, covered by untruth,
the meditation whereof is acompanied by
continence as the chief means, and for a full
comprehension of the result of whose meditation,
the text has described the proceeding up, by way
of the artery in the head, — this is the Self that is to
be sought after, to be known by the instructions of
Teachers, and it is this which one ought to try to
understand particularly well,— i.e., this should be
fully realised in, and identified with one's own
consciousness. It is explained what follows from
this seeking and wishing io understand ; He obtains'

£60 THE CHHA'NDOGYA TJFANISHAD

all words and all desires,— -one who seeks after the
aforesaid Self in the said manner, and realises -It
in his own consciousness, to such a one belongs
the resulfe of obtaining all words and becoming
everything ; so said Prajapati : ' should be sought
after and should be understood' is a ' Restrictive"
Injunction and not an 'Originative' Injunction, —
the meaning being 'it is to be sought after and
understood in this manner' ; because, the seeking
and the understanding have a visible purpose ; this
visibility of purpose will be shown repeatedly, later
on : "I do not see herein an object of enjoyment"
&c, when the Self, which is mistaken to be another
form, through the qualities of the body &c, comes
to be understood in its own true form, — there
follows a distinct visible result, in the shape of the
suppression of mistaken notions ; and as such, the
Injunction is restrictive, and not originative, like
those of the Agnihotra &c.

m^ \^wj ^gf^ % dapper cTCTcfimN-

Both the Divas and the Asuras heard this ;
they said : ' Well, we shall search for that Self, by
searching which all worlds and all desires are
obtained.' Indra from among the Divas, and
Yirochana, from among the Asuras, went; and both,
without communicating with each other, approach-
ed Prajapati, with fuel in their hands. {%)

Com.— The purpose of the story has already
been explained. Both the D6vas and Asuras heard

WITH SRI SANKARA'S COMMENTARY 261

what Prajdpati had said, — all that reaching their
ears by tradition. And having understood what
JPrqjdpati had said, they said to one another, the
Devas saying to the DSvas, and tfhe Asuras to the
Asuras ; 'if yon all agree* we shall search for the
Self described by PrajdpaM, by searching which,
one obtains all worlds and all desires.' Having
said this, Indra, the king himself, from among the
Divas, leaving all the paraphernalia of the kingly
state with the other gods, by himself alone, went to
Prajapati, — as did also Virochana, from among the
Asuras. It is now shown how Teachers are to be
approached by disciples, with humility, knowledge
being even more important than the kingdom of all
the worlds. Even such two persons, as the very
kings of the DSvas and Asuras, accustomed to the
highest comforts, went over to their Teacher,
Prajapati. These two, without communicating
with one another, thus showing their jealousy for
each other, holding fuel in their hands, approached
Prajapati.

Mps^cti^R^fe ^ §fa$P ^TcHTSq^jqMT fed

They dwelt there, as religious students, for
thirty-two years. Then Prajdpati said to them :
' With what end in viow, have you dwelt here?'
They said: ' A saying of yours they repeat— vis.,

262 THE CHHA'KDOGYA TTPANISHAD

the Self which, is free from evil, undecaying and
undying, free from sorrow, free from hunger, and
without thirst, with true desires and true volitions,
that Self is to be sought after, to be understood,—
and one who having searched this Self knows It,
obtains all worlds and all desires; and it is with the
purpose of knowing this that we have dwelt
here V (3)

Com. — Having gone there, they dwelt there for
thirty-two years, as religious students, duly attend-
ing upon their Teacher. Knowing their motives,
Prajdpati said to them : 'with what purpose have
you both dwelt here ?' Thus asked, they replied :
"The learned people repeat a saying of yours,-—
that 'This Self which is free &c, &c, — ; and it is
with a view to learn this Self, that wo have dwelt
here." Though before coming to Prajdpati, they
were inspired with jealousy against each other, yet,
on account of the extreme gravity of their common
purpose of learning the science, both of them
renounced all impurities of attachment, aversion,
delusion and jealousy, and as such came to Prajd-
pati, as religious students. This servos to show the
extreme importance of the philosophy of the Self.

m 5% ^to I! « ll

'Prajdpati said to them : 'The Person that is
seen in the eye, that is the Self that I spoke of ;
this is the Immortal, the Fearless, Brahman.' 'Sir,

WITH SRI SANKABA'S COMMENTARY 263

He that is perceived in the water, and He that is
perceived in the mirror,— which of these is That ? '
He said 'It is He that is perceived within all
these/ (4)

Com.— Prajdpati said to these two devotees,
free from sins and capable: 'The person '—the
Seer — 'that is seen in the eye '— , on closing the
eyes, by Yogis whose impurities have been
destroyed—, 'is the Self I spoke of,'— as endowed
with freedom from evil &o., from a knowledge of
which follows the attainment of all worlds, and
desires ; this is the Immortal, called the 'Highest/
hence the Fearless, hence Brahman— -the most
ancient. Thus having heard the assertion of
Prajdpaii about 'the person that is seen in the eye,'
Indra and Virochana understood the person to be
of the form of a shadow ; and having understood it
thus, to make sure of it, they asked Prajdpati :
'Well sir, the person that is perceived in the water »
and the reflection of one's Self that is perceived in
the mirror, and other objects, like the polished
sword &c, — which of these is the one spoken of, by
you ; or is it the same in all these?' Thus asked,
Prajdpati said : It is the same person, seen in the
eye, which is perceived within all these.' How is
it right for Prajdpati to permit such false concep-
tions in the minds of his disciples, — he being a
faultless teacher ? True ; but Prajdpati did not
permit the misconception. How ? "Well it is a
well-known fact that both Indra and Virochana
assume themselves to be eminently learned, great
and intelligent ;, hence, if they were distinctly told
by Prajdpati— "jom are fools, understanding things

■264 THE CHHA'HDOGYA TJPANISHAD

wrongly" — ,they would be pained at heart ; and on
account of this falling off of their minds, they
would lose all energy, and could not question and
understand things any further ; hence, Prajupati
thinks of protecting his disciples from this predi-
cament, the idea in His mind being/ they may
think now as they choose, I will remove this
misconception by the illustration of the cup
of water.' But, in any case, it was not right for
him to tell a lie, that ' It is he &c.' It was not a
lie that was told. How ? The person in the eye
•spoken of by Himself is more proximate to the
mind, than the shadowy persons thought of by the
disciples ; — as says the Sruti ; ! The inner most of
all ; * and it wastthis-with regard to which he said :
it is this &c, ' Hence, no lie was told by Praja-
pati', in fact for the removal of their misconception,
he adds the following.

Thus ends the Seventh Rhonda of Adhydya VIII.

ADHYA'YA VOL
KHANDA VIII.

iftf A in& sraStawr wm sh^ft y^tm vwaft-

' Look at yourselves in a cup of water ; and
then what you do not understand of the Self, come
and ask me '. They looked at themselves in the
cup of water. Prajapati asked them : ' what do
you see ? ' They replied : ' Sir, we see ourselves
as we are, even to the hairs and nails, a very
picture*. (1)

Com. — ' Cup of water '—i.e., a cup full of
water. ' Look upon yourselves there, and thus
looking upon yourselves, what you don't under-
stand, come and ask me. * They looked at them-
selves in the cup of water. Then Prajdpati said to
them ' what do you see ? They had been told to
ask him what they did not understand, on looking
at themselves in the cup of water ; and yet before
they asked him what they did not understand,
Prajapati asked them what they saw in the cup of
water, what is the meaning of this ? The meaning
is simply this. They did not think that anything
was unknown to them, as they were sure of the
Self being only the shadow ; as it will be said '•

266 THE CHHA'NDOGYA UPANISHAD

* they went away ' with pacified minds ;' and no
peace of mind is possible until the object sought
after is fully understood ; hence, they did not tell
him that they did not know it. And since disciples
labouring under misconceptions are not to be dis-
regarded, therefore, Prajupati himself asks them —
' what do you see ? * and for the removal of the-
misconception he will also add ' having adorned
yourselves well &c, ' They replied : ' we see our-
selves, as we are, even to the hairs and nails, a
very picture ' — i.e., we see ourselves with the
same body as we have ' and thus it is a very
picture of ourselves that we see '.

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II \ II.

Prajupati said to them : ' Having adorned
yourselves well, put on your best clothes, and
having cleaned yourselves, look at yourselves in
the cup of water'. They adorned themselves well*
put on their best clothes, cloaned themselves, and
then looked into the cup of water . Prajupati said
to them : ' what do you see.' (%)

Com.— Again Prajupati said to them with a
view to remove their misconception of the Self as
being the shadow: 'Having adorned yourselves
well, and put on your best clothes, as in your
house',— &,c, having dressed yourselves in the
costliest apparel—, and ' cleaned yourselves '— i.& ,
having shaved your hairs and pared your nails,—

WITH SRI SANKARA'S COMMENTARY 267

look into the cup of water, again. And in this case
he did not instruct them to tell him what they did
not understand. ' But, how could their misconcep-
tion of the Self as the shadow be removed by
looking into the cup of water, after having
adorned themselves Sec, &c.' The argument in
Prajupati's mind is this : ' The ornaments and the
dresses, that are yet to come, are reflected in the
cup of water only when they are in contact with,
the body ; so it follows that it was the body that
produced the shadow in the first case. And again
the nails and the hairs, which the disciples look
upon as permanent, produced the shadow only, so
long as they had not been removed from the body ;
and as soon as these were removed, the shadow of
the hairs and nails is not seen. Therefore, it
is established that, like the hairs and nails, the
body too ia liable to appearance and disappearance
(or production and destruction) ; and hence also
the shadow that is seen in the cup of water, as also
the body which is the source of the reflection, are
not the Self ; because, they are reflected in the cup
of water, — like the ornaments and dresses &c»
Not only this, but also that whatever is held to be
of tho Self, — viz., pleasure, pain, attachment,
aversion, delusion &c— -, all this is only tempor-
ary like the hairs and nails ; as, such cannot be
the Self. Thus then, the example of 'the ornaments
&c ', having been brought forward by Prajdpati,
with a view to remove all misconceptions, with
regard to the Self, — even though they did look
into the cup of water, after having done as they
wero told to do, their misconception was not

-268 THE CHHA'NDOGYA TTPANISHAD

removed ; hence, it follows, that it was through
some fault inherent'in themselves that Indra and
Virochana had their discriminative knowledge
-interrupted. And seeing them still convinced of
their former view, he asked them again : * What
do you see V

I! ^ II

They replied : * just as we are ourselves, welB-
adorned, well-dressed and cleaned, so, are these
also well-adorned, well-dressed and cleaned.' He
said : ' That is the Self, the Immortal, the Fear-
less, that is Brahman.'' They both went away with
-their hearts satisfied. (3)

Com. — They understood as before : ' just as we
ourselves are, well-adorned &c, so too are these
shadows '—such was the misconception under
which they laboured. Because, their misconcep-
tion with regard to the Self was not removed, even
after the Self was defined as ' That which is free
-from evil, &c.,' and then too wishing to know
further particulars with regard to It, the Self was
directly shown them as being the ' person that is
seen in the Eye,' and lastly in order to remove all
misconception with regard to it, the examples of
the ' cup of water ' and the ornaments, &c, were
brought forward ; therefore, from this, it follows
that their capacity for realising discriminative
knowledge was hindered by some innate fault of

WITH SRI SANKARA'S COMMENTARY 26$

their own. Haying concluded this, Prajapati?
thinking in his mind of the Self as he wished them
to understand, said ' That is the Self, the Immortal,
the Fearless, that is Brahman ' — as before ; which
is not said with reference to the Self as understood
by Indra and Virochanu. Prajtipati thought : 'These
persons have their minds only purified by listening
to the definition of the Self, to the declaration with
regard to the person in the Eye, and to the argu-
ment based upon the reflection in the cup of water;
and the hindrance to their understanding will be
gradually removed, as they ponder over my
assertions ; when a due discrimination with regard
to the Self will follow of itself '; having thought
thus, and considering that the imposing on them
of a further term of the life of religious student-
ship, will give them much pain, he did not take
any notice of them, even as they were going away.
And those too 4 Indra and Virochana, with satisfied
hearts — i.e., happy with the idea of their ends
having been fulfilled, went away. ' Santa' does not
mean peaceful; because, if they had attained peace*
their misconception would have disappeared.

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And Prajapati, looking after them, said: 'with-
out having perceived and without having known
the Self, they both go away ; and whoever of the?

870 THE CHHA'NDOGYA UPAN1SHAD

two, the Devus and the Asuras will hold to this
doctrine will be destroyed.* Now Virochana, with
a satisfied heart, went to the Asuras, and preached
this doctrine to them : ' The Self alone is to be
worshipped; the Self alone is to be attended upon ;
and it is only by worshipping the Self, and by
attending upon the Self that one gains both
worlds, this as well as the next.' (4)

Com. — When the two kings, Indra and Viro-
chana had gone away, Prajdpati thought that,
being addicted to various enjoyments, they would
forget his instructions, and hence with a view to
remove the troubles to come, by means, as it were,
of a direct assertion, he looked upon them as they
were going away at a distance, and said, thinking
that, like the definition of the Self as 'free from
evil, &c.,' this warning of his would also reach their
.ears : without having perceived and understood
the Self, as defined above, and labouring under a
misconception, both these, Indra and Virochana are
going away. Hence, whoever, among these D&vas
or Asuras, would hold to the doctrine as understood
by these two kings, they would surely be destroyed,
—i.e., be flung away from the path of progress.
Of these two, as they were proceeding towards
home, the king of the Asuras, Virochana, fully satis-
fied at heart, went to the Asuras ; and having gone
there, he preached the doctrine of the body being
the Self. That is to say, he told them that the
Father PrajCtpati, had declared the body alone to be
the Self. Therefore the Self— i.e., the body— alone
is to be worshipped, the body alone to be attended
upon ; and it is by worshipping and attending upon

WITH SRI SAEKARA'S COMMENTARY 271

-the body that one obtains both this world and the
next, — the ' two worlds ' including all worlds and
all desires ; such is the sense of Viroch ana's
preaching.

cR K5 ®m S^£RU JF^cT li <\ II

Therefore, even now, of one who does not give,
who has no faith and who does not perform sacri-
fices, they say * Oh ! he is of the Asura ' for such is
the doctrine of the Asuras. They deck the body of
the dead, with 'food,' dresses and ornaments ; and
by this, they think they will gain the next world(5)

Com. — Therefore, even now, follow the same
line of thought : as, in this world, of one who does
not give charities, who has no faith in the per-
forming of good actions, and who does not perform
sacrifices, the learned people say ' He is of the
Asuras,' i.e., he has the nature of an Asura, adding
4 Oh ' as evincing regret. For want of faith &c
constitute the doctrine of the Asuras. And being
impressed with this doctrine, they deck the body
of the dead — i.e., the corpse — with 'food' — i.e., with
perfumes, garlands and articles of food, — * dresses'
• — i.e., covering it with pieces of cloth &c, — and
* ornaments ' — i.e., with flags &c ; and by this
decking of the corpse they think they will gain the
next world.

Thus ends the Eighth Klianda of Adl.yuya VIII.

ADHYA'YA VOL

KHAN DA IX.

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jtffcgcl o^n^W&S^qT Wcl wft Wf: ufftl^r

But Indra, without having got to the Devas?
saw this difficulty : 'as when the body is adorned,
It is adorned ; when the body is well dressed, It is
well dressed ; and when the body is clean, It is
clean ; in the same manner, when the body is
blind, It would be blind ; when the body is one-
eyed, It would be one-eyed ; when the body is
crippled, It would be crippled ; and when the body
perishes, It would also perish.' (1)

Com, — But Indra, without having reached the
Devas, being endowed with the divine qualities of
charity &c, cogitated over the instruction of the
Teacher, and while going along, saw this difficulty,
with regard to the theory of the Self he had arrived
at. Indra came to understand a portion of the
argument with regard to which Projdpati had
brought forth the example of the 'cup of water';
because, he came to see a difficulty in the view of
the Self being the shadow. How? Just as when this
body is adorned, this shadow-Self is also adorned ;
when the body is dressed, this is also dressed, when

WITH SRI SAHKARA'S COMMENTARY 273

the body Is cleaned, this is also clean — i.e., by the
shaving of the hair &c, the reflection also appears
clean ; in the same manner, the nails and hairs &o. f
also being only parts of the body> when the body
becomes blind, by the removal of the eyes, the •
reflection is also blind, and when this is one-eyed,
that is also one-eyed — by the removal of one eye.
Or 'Sr&ma' may be explained as s one whose eyes
or the nose, are always flowing*. When that is
'crippled' — i.e., with hands and feet destroyed —
then the shadow-Self also becomes crippled; and sd
also, when the body perishes, that is also destroyed.

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'I see no good in this'; then with fuel in his
hand, he came back. Prajdpaii said to him: 'well,
Indra t as you went away, with Virochana, satisned
in your heart, — for what purpose have you come
back?' He replied: 'Sir, as when the body is
adorned, this is adorned ; when the body is dress-
ed, It is dressed ; when the body is cleaned,,
It is cleaned ;— so, also, when the body is blind,,
It would be blind; when ithe body is one-eyed, It
would be one-eyed ; when the body'is crippled, It
would be crippled ; and when this body perishes, It

18

?M THE OHHA'NDOGYA UPAFISHAD

would also perish. Therefore, I see no good in
•this.' (2)

Com. — Therefore, I see no good in the philo-
sophy of the Self as the shadow. Having ascer-
tained this discrepancy in the said philosophy,
Indra, with fuel in hand, came to Prajdpati to live
as a religious student, Prajdpati said to him:
''well Indra, you went away, with Virockana*
-satisfied in your heart: for what purpose have you
'Come again f Though he knew the reason of
Indrds return, yet he asked him, just to make
■clear Indra' s real motive ; Just as 'let me know
•what you know already as said by Sanatkumdra
to Naradaf 'Just as &c.' — as before, to all of
which Prajdpati accords his assent. 'Prajdpati
has described to both of them only the Person in
the Eye ; then, how is it that Indra understood the
Self to be the shadow, while Virockana took it to
be the body V In reply to this, some people reason
thus : For the matter of that, Indra remembered
the declarations of Prajdpati with regard to ' the
*cup of water,' and before he reached the Devas, he
understood the Self to be of the form of the shadow,
in accordance with the instructions of the Teacher,
and then saw the difficulty in that theory ; while
Virockana understood the body to be the Self,
according to the first declaration of Prajdpati ; nor
did he see any difficulty in this. In the same
manner, the fact of Indra and Virockana under-
standing the Self to be the shadow and the body
respectively, must be explained as being due to
the difference in degree of the strength of the
obstacles to true knowledge in the case of the

WITH SRI SANKABA'S COMMENT ABY 275

two persons — the obstacles in the case of
Virochana being much stronger than those in
the case of Indra ; whence Indra took Prajdpati s
assertion as to s that which is seen in the water,'
literally, having a firm faith in the Sruii ; while
Virochna put an indirect interpretation of his own,
and taking the shadow to be produced by the body,
he understood the body to be the Self; the
reasoning in Virochana 's mind being that when two
pieces of cloth — one blue and the other not blue
— are reflected in the mirror, the one which is found
to cast a blue shadow is considered more valuable,
where the value is attached to the eloth casting the
shadow, and not to the shadow ; so too, in the
present case, it is the reflected body, and not the
reflection, which is meant to be the Self. Even
though the words heard were the same, yet the
intepretation of the words was in accordance with
the excellences or defects of the minds of the
listeners; Just as in the case of 'Damyata 1 (control),
'Datta (give), and 'Dayadhvam* (have mercy) — as
declared above to be signified by the single letter
4 Da\ as heard by different persons. Auxiliary
causes too appear in accordance with one's own
mind.

ogro ^ CtaH" \\ \ II

4 So it is, O Indra,' said Prajdpati — ' I shall
explain It to you, further ; dwell here for another
thirty-two years/ He dwelt there for another
thirty-two years ; then Prajdpati said to him. (3)

278 THE GHHA'tfDOGYA UPANISHAD

Com. — So it is, Indra — i. e., you have -understood

rightly in thinking, that the shadow is not the
Self, Then, Prajdpaii said: 'That Self of
which I have spoken to yon, I will explain to yon
still further, than what I explained before. As,
even though I explained It to you once, in a
manner in which it would have been easily
comprehensible to faultless people, yet you did not
understand it; therefore it seems that your
comprehending faculty is hindered by some
weakness ; consequently in order to remove
that weakness, dwell here for another thirty-two
years.' Then after he had dwelt for thirty-two
years, and had his weakness removed, Prajupati
said to him.

Thus ends the Ninth Khanda of Adhyaya VIII.

ADHYA'YA VIII.
KHANDA X.

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' He who moves about, attended upon, in
dreams, that is the Self; and he said 'this, the
Immortal, *he Fearless, this is Brahman* He went
ip-way, satisfied in his heart ; but before he reached
the Divas he saw this difficulty : 'though this is

WITH SEI SANKABA'S COMMENTABY 277

not blind when the body is blind; not one-eyed
when the body is one-eyed ; nor Is it affected by the
faults of the body.' (1)

Com. — The 'Self free from evil,' which was des-
cribed as the 'person in the eye,' is that which moves
about in dreams, attended upon by women <&c, —
i.e.) one who experiences the various kinds of
pleasures in dreams. ' That is the Self — said he'
&c. } &c M as before. Being told this, Indra went
away satisfied in his heart ; but before he reached
the Gods, he saw a difficulty as before in this also.
How? Though it is true that when the body is blind,
the dream-Self is not blind; when the body is one-
eyed, It is not one-eyed : nor is the dream-Self
affected by the discrepancies of the body.

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278 THE CHHA'NDOGYA UPA2TCSHAD

' Nor is it killed by the killing of the body ; nor
one-eyedfwhen the body is one-eyed, — yet they kill
ft, as it were, and chase it, as it were ; it comes to
be conscious of pain, as it were 5 and sheds tears ; 1
do not see any good in this,* (2)

4 "With fuel in his hand, he came back again ;
and Prajupati said to him, *lndra t you went away,
satisfied in your heart ; for what purpose do you
come again ? ' He said : * Though this is not blind
when the body is blind; nor one-eyed when the body
is one-eyed ; nor is it affected by the discrepancies
of the body ; (3)

Nor is a£ killed when the body is killed;
nor made one-eyed, when the body is one-
eyed, — yet they kill it, as it were ; chase it, as it
were ; and it becomes conscious of pain, as it were;
and sheds tears ; I do not see any good in this. 4
Prajdpati said : ' So it is, Indra 1 I shall explain
this to you, further ; dwell here for another thirty-
two-years." He dwelt there for another thirty-two
years ; then he said to him. (4)

Com.— It is not killed by the killing of the
body, as the shadow-Self is ;nor is the dream-Self
one-eyed, when the body is one-eyed. That, which,
in the beginning of the said Adhydya, was simply
declared, on authority not to become old by the old
age of the body &c., is here introduced, with a view
to have the same declarations provedby reasoning.
This dream-Self is not affected by the discrepancies
of the body, as the shadow-Self is ; but ' they kill it
as it were,' ' Eva ' means * iva\ the meaning being
'some people kill it, as it were, not that they really
kill it ; especially as the following verbs are

WITH SRI SANKABA'S COMMENTARY 219'

followed by ' ivd." If it be urged that * since it has
been specified that it is not killed by the killing of
the body, the meaning should be that it is really
killed ; ' — w e deny this ; because, inasmuch as he
has recourse to the authority of Prajapaii, he could
not possibly impute a falsehood to him. How could
Indra, taking his stand upon Prajdpati's authority,
falsify the declaration of Prajdpati that ' It is the
Immortal &c* (by contradicting it and saying that
it is really killed) ? " But with regard to the shadow-
Self, though there was a similar declaration by
Prajdpati of its immortality, yet Indra did say
* this perishes when the body perishes * ; in the
same manner, * he could do the same thing in the
present instance also.' Not so. * Why ? * Because,
in the former case, Indra thinks that by 'the person
in the eye, ' Prajdpati does not mean the shadow-
Self. Because, when he had asked about * the Self
free from evil &c, if he had thought that Prajdpati
really meant, the shadow-Self, how could he have
gone, with fuel in hand, for further explanations, to
Prajdpati, taking his stand, as he does, on Prajd-
pati's authority ? But he did go to him. Therefore,
it follows that he did not think that Prajapati
really meant the shadow-Self. As has been
explained, ' It is the seer that is seen in the eye
&c.' ' So also, ' they chase it, as it were, * and ' It
is conscious of pain " as brought about by the
death of a, son &c, and ' It itself sheds tears '„
' As a matter of fact it is really conscious of pain;
why should it be qualified by adding as it were *?'
This qualification is not unnecessary ; because, if
it were really conscious of pain, it could not

280 THE QHHA'HDOGYA UPA1TISHAD

possibly be spoken of as * the fearless ' ; and also
because of another Sruti, where it is said ' it
thinks, as it were ". If it be urged that in that
case, there is contradiction of a fact of ordinary
sense-perception ; — we deny this ; because, like the
perception of the body as the Self, that perception
may be mistaken. Well, let the question rest, — as
to whether it is really conscious of pain, or only
apparently so ; whatever that may be, — ' I do not
see any good in this ' — that is to say, even from
the knowledge of the dream-Self, I do not find any
good results following. ' So it is ' — as you say ;
because, what is meant is that the Self is immortal
and fearless. And because even though I have
explained it twice, Indra does not comprehend the
truth, therefore, as befere, there is some obstacle
in the way of his comprehension ; having thought
so, with a view to the removal of the obstacle, he
directed him to stay there for another thirty-two
years, as a religious student. And when he had
lived there for that period and had his fault
cleared away Prajapati, said to him.

Thus ends the Tenth Khanda of Adhy&yaVUI .

ADHYA'YA VIII.
KHANDA XI.

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' T bat which is full asleep, at perfect rest,
seeing no dreams, — that is the Self '—he said-—
£ that is t he Immortal, the Fearless, that is Brah-
man '. He went away 5 satisfied in his heart but
before he reached the Devas, he saw this difficulty.
' In truth ; he does not rightly know himself, as
this is 1, nor does he know these beings ; therefore,
he has reached utter annihilation; and I see no
good in this.' (1)

Com. — As before, having said ' This indeed
&c s ' the sentence ' that which is full asleep &c.,'
has been explained. The person that is seen in the
eye, he that moves about in dreams duly attended
upon, — this, when he is full asleep T and at perfect
rest, seeing no dreams, that is the Self, the Immor-
tal, the Fearless, that is Brahman, meant by
Himself. But Jndra saw a difficulty in this also*
And it was this : In truth, the Self lying in deep
sleep, does not rightly know himself, as this is J t

282 THE GHHA'NDOGYA TJFANISHAD

nor does he know the beings,-— as he does during
dreams and during the waking state ; therefore, he
has reached utter annihilations — to be taken as
before. That is to say, during deep sleep, the Self
is utterly annihilated, as it were.

^ wr q$K wmmR ^^cWf^R^m % «#nfa

With fuel in his hand, he came back again.
ProjCtpati said to him, 'Indra ! you went away*
satisfied in your heart ; for what purpose an you
come again ? 5 He replied, ' Sir, he does not rightly
know himself as this I am, nor does he know the
beings ; he has reached utter annihilation ; and 1
see no good in this'. (2)

Com. — It is only when there is cognition that
we infer the existence of the cogniser, and not
when there is no cognition ; in the case of a man
in deep sleep, we find no such cognition, therefore
the cogniser must be taken as annihilated. But he
does not accept the annihilation of the Self, wishing
to preserve the authority of the assertion ' this is
the Immortal &c, &c."

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' So it is mdeed 3 0, Indra* said Prajdp ati 'this
I shall explain to you, further ; and nothing other

WITH SEI SANKAEA'S COMMENTARY 283"

than, that ; dwell here for another five years'. He
dwelt there for another five years. Thus they came
to a hundred and one years, and it is with regard
to this that they say ' For a hundred and one years
did Indra dwell as a religious student, with Prajd-
pati.'' He said to him. (3)
Com. — Having said as before, Prajdpati says :
' what I have already explained to you by means of
three synonyms, that Self — and nothing other than
That —-shall I explain to you again. The weakness
left in your nature is but slight now ; so, in order
to remove this, dwell here for another five years."
Being thus advised, he did so. And Prajdpati ex-
plained to Indra, whose faults had been washed off
the true nature of the Self, free from all contact
with the discrepancies of the three residences (the
eye &c.,) and characterised by freedom from evil
&c. These years reached the number of a hundred
and one ; and it is with regard to this, that in the
ordinary world, learned men, say ' For a hundred
and one years did Indra live as a religious student,
with Prajdpati ;' and it is this number of years that
has been shown by instalments of thirty-fcwo &c. f
and hence the Sruti mentions this common saying 5
apart from the story itself. And by this, the Text
eulogises the knowledge of Seif, — by expressing it
as even higher than the position of Indra, obtained
as it was, by Indra, only after he toiled and toiled
for it, for a full hundred and one years, which
shows that beyond this knowledge, there is no
other end of Man.

Thus ends the Eleventh Khanda of AdhyCujd VIIL

ADHYA'YA VOL
KfiAMDA XII.

^Icf- 1 ^ IS

l Indra ! mortal is the body, held by Death. It
is the abode of that Immortal incorporeal Self. The
corporeal one is held by pleasure and pain. For the
corporeal Being, there is no freedom from pleasure
and pain. But the Being without the body is not
touched by pleasure and pain.' (1)

Com. — ' This body is mortal' — i.e., capable of
Death. You think that the Self, that I have des-
cribed as located in the eye, and as being of the
nature of serene bliss, is beyond destruction. Just
listen to the reason for this : This body, that you
see, is mortal — perishable. It is always held by
Death. If it were said that it dies only at certain
times, then the fear of Death would not be so
great, as it is when it is said that the body is always
held by Death, — which particular way of saying
serves to remove all attachment to the body.
Hence, it is said ' It is held by Death*' Being free
from all attachment to the body, the ego returns to
its own pristine purity. The ' body' spoken of here

WITH SRI SANKARA'S COMMENTARY 285

is meant to be taken together with the organs of
sense, the mind, &c. f &c; and this body belongs to
the Immortal serene Being, which is comprehended
as located in three places, and which itself is free
from death and other such like properties as
pertain to the body, the mind and the sense-organs.
Though the mere mention of 'Immortal' implies
the absence of body, yet the separate mention of
' incorporeal' is meant to show ' that It is not
partite and corporeal' like Air. The body is the
substratum of the experiences of the Self ; or, it
may be said to be the substratum of the Self itself,
the Thinker- in the order of —Fire, Water, Food
&c. And since the body occupied by the Self is
always held by Death, and affected by pleasure
and pain, as being brought about by means of
virtue and vice, — therefore the corporeal Self,
occupying it, comes to be affected by these. The
fact of the Self being corporeal consists in its
mistaken identification of itself with the body ;
hence ' the corporeal Self is held by pleasure and
pain.' It is a well-known fact that for the Being
that is corporeal, there is no freedom from — or
removal of— the series of pleasures and pains, as
brought about by connection with, or separation
from, the external objects of sense, — the Self, all
the time, thinking of such connection and separa-
tion to belong to itself. When however the Being
is free from the body — «,e., when its false notion of
identity with the body is set aside by a proper
recognition of its own true incorporeal character
— , pleasure and pain do not touch It. The root 'to
touch ' is to be taken with each member of the

288 THE CHHA'HDOGYA UPAHISHAD

compound. 'Pleasure does not touch ' and * Pain
does not touch* being the two sentences oontained
in the one ; just as in the passage * one should
not converse with the mlechchha, impure and
unrighteous people.' Pleasure and pain are
the effects of virtue and -vice ; freedom from the
body % is the real nature of the Self; and as such,
there being no possibility of virtue and vice, very
much less is the chance for any effects of these ;
hence, ' Pleasure and pain do not touch it.* * If even
pleasure do not touch the incorporeal Self, then it
comes to what Indra had said — that ' in that case, it
reaches utter annihilation. This does not affect the
case; because, what is denied here is the existence of
such Pleasure and Pain as are brought about by
virtue and vice — f Pleasure and Pain do not touch
the incorporeal Self/ Because the word 'touch' is
always found tobeused'in connection with such
things as are liable to appear and disappear ;
e, g., cold touch, the warm touch &c.\ while
the warmth and brightness which are in-
herent in the Fire (and as such not appear-
ing and disappearing), are not referred to by
* touch.' Similarly, the Pleasure, in the shape of
Bliss, which naturally belongs to the Self,— like
-the warmth and brightness of the Sun — is not
what is denied here (by the denial of touch) ;
because, of such Srutis as ' Brahman is Conscious-
ness, Bliss. ' * Bliss is Brahman ' and so forth ;
and in this work too, it has been said ' the highest
is Bliss. ' The highest and pleasure being one
and the same,— there being no difference between
the two, inasmuch as both are equally uncognis-

WITH SRI SAHARA'S COMMENTARY 287

able or cognisable only in their natural forms, —
this cannot be what is desired by Indra ; because,
he has already said that, ' then It does not know
itself, as this is I, nor does It know these beings ;
* it has reached utter annihilation, and I see no
good in this '; which shows that, that which Indra
wishes to know *is that which knows itself and
also the living beings, which is conscious of no
pain, and wh ich obtains all worlds and all desires
by means of knowledge. ' It is true that such is
what is desired by Indra, who thinks that ' these
beings are separate from myself, all worlds and
desires are other than myself, I being the master of
all these ' ; but this is not what will do him any
good; what is good ^for Indra is to be explained by
Prajdpatu What Prajdpati means to explain is
that what is good for Indra is the realisation of the
Self, as being incorporeal, like the A'Msa, and which
is the Self of all worlds and all desires, and not as
something other than his own Self, like the obtaining
of the kingdom by the king. Such being the case, when
the Self is one, what could know what as s this is I*
or that ' these are the living beings' ? But, in accord-
ance with this theory all the Bruti passages, — which
declare the equipment of the ego with ' women, con-
veyances ', and the fact of his being ' desirous of the
world of the Fathers &c.,' and lastly the fact of its
being * one * &o., &c, — would not be explicable, JSTot
so ; because there is no contradiction in the fact of
the Self of all obtaining all the results ; just like the
fact of all such substances as the Jar &c, belonging
to clay. If it be urged that f if it be the Self of all,
then it would be connected with pain also,* — we deny

288 TH1 GHHA'NDOGYA TTPANISHAD

this ; because pain too being the Self, there is no
contradiction in this. As a matter of fact however*
all pain is imposed upon the Self by the assumption
of Ignorance, just as the imposition of the character
of the serpent on the rope. And inasmuch as the
Ignorance, the cause of pain, is destroyed by means
of the cognition of the true nature of Self, there is not
the slightest chance of any pain affecting the Self,
On the other hand, such desires, as are duo to the voli-
tion of pure sattva, and are resident in the mind
alone, with regard to all objects, ha^e a connection
with the body of the Lord. And the theory of the
Vedfinta is that it is the Supreme One, which be-
comes the enjoyer, through the limitations ; and
consequently, all usages based upon Ignorance
refer to the Supreme Self alone, and to nothing
else. 'By speaking of the person that is seen in the
eye* what was meant by Prajdpati was the
shadow-Self, and it was something else that
was spoken of in connection with dreams and
deep sleep ; and none of these three mean the
Supreme Self as characterised by freedom from
evil &c.f' — such is the view held by some people,
who explain, in the following manner, the pur-
pose of the instruction of the Self in the shapes of
the shadow &c : 'these are explained in lha begin-
ning, with a view to avoid the confusion in the mind
of the listener who is addicted to external objects of
sense, by the hearing of an extremely subtle object,
in the shape- -of the Supreme Self, which is highly
incomprehensible. Just as, on the second day of the
month, one who wishes to show the thin crescent of
the moon to some one, begins with pointing to the

WITH SEI SANKABA'S COMMENTARY 289

branch of the tree in front of the moon : 'just look
here, there is the moon, then he points to another
higher object, such as the top of the hill, and going
on in this manner, he points out the moon ; and then
the other person sees the moon. In the same
manner, it was not the Supreme Self, that was
meant by Prajdpnti to be expressed by the three
expressions, 'the person in the eye &c'; in the
fourth expression, the listener is carried beyond the
mortal body* to incorporeality, the form of pure
light ; in which one becomes the best of men play-
ing and enjoying the company of women &c«
Well, certainly this explanation is very pleasing
to the ear ; but such cannot be the meaning of the
Text. 'Why V Because if such were the meaning,
then, — after having begun with the ' person that is
seen in the eye,' whereby the disciples comprehend-
ed the Self to be the shadow, Prajdpaii thought
this to be a miscomprehension on their part, and then
with a view to remove this, he brought forward the
example of the 'cup of water' and questioned them as
to what they saw there &c„, &c, and then lastly
explained them the instance of the 'adornment' <&e. }
— all this would become meaningless, if Prajdpati had
wished only to explain the nature of the Self as being
that of the shadow — 'the person seen in the eye'. And
further, when he himself would have declared a fact
a reason would have to be given, as to why he
wished to set aside that declaration ; and it would be
necessary for himself to bring forward reasons for
the removal of the conceptions of trie Self, as the
Self in dream and in deep sleep: Bui no such
reasons are given ; thence, we conclude that
19

WO THE CHHA'NDOGYA UPANISHAD

Prajupati did not mean to teach them the form of
the Self to be the shadow in the eye. Secondly, if
the declaration were in the form that ' it is the
seer that is seen in the eye \ then the said inter-
pretation would have been right, because having
mentioned ' this itself ', what Prajdpati declares is
the seer. If it be urged that * it is not the seer that
has been mentioned in connection with the dream",
— we deny this ; because the sentences that
follow are qualified by * as it were '. in ' sheds
tears as it were,' and 'is conscious of pain, as
it were ' ; and it can be none other than the
seer that moves about, in a dream, attended upon ;
because, tbis fact is established by reasoning,
in another Sruti passage : ' Therein, is the
JPurusha self-luminous. ' Though during a dream
the person is conscious, yet that consciousness
does not serve as an organ for the perception of
the dream experiences ; this consciousness being
itself only perceptible, as the substratum of the
impressions left by the waking state, just like a
coloured piece of cloth ; and this does not go
against the self-luminosity of the seer. Thirdly,
both during the waking and the dreaming states,
one knows the living beings and himself — as
* these are living beings' and ' this is I '; and it is
only when there is the chance of a thing, that
there can be any denial of it, — such as ' it knows
not &c* Similarly, it is only for a conscious
being, who has a body, that there is no freedom
from pleasure and pain due to Ignorance ; having
said this, it is added that for the same conscious
Being, when without a body, just as knowledge

WITH SRI SAHKARA'S COMMENTARY 291

appears, the contact of pleasure and pain, is
denied, — the denial being only of such pleasure
and pain as there was a chance of — by the
sentence ' the incorporeal Being, Pleasure and
Pain do not touch. ' And it is proved in another
Sruti that ' one and the same Self moves along un-
touched, in both the waking and the dreaming
states, just like a large fish. ' It has been said that
5 the Serene Being rising from the body, enters
into something else, rejoicing with women <§ec, —
and this something else, is apart from the Serene
Being spoken of as its substratum, and this is the
best Purusha. * But this is not true; because* even
in the fourth explanation, it is explained as s This
it is. ' If something else were meant, then Prajd-
pati could never have expressed it as before, and
thus told a lie : and further the charge of falsehood
would also apply to the declaration. * That thou
art, ' which has been addressed to one, who has
entered into the body, which is a modification
of his Self, after such entrance has been explained
as belonging to Pure Being, the Creator, who
is something other than Fire, Water and Food.
For, the proper form of declaration would have
been — ! In that, wilt thou be rejoicing with
women &c./ — if the best Purusha were some-
thing other than the serene and blissful Being.
And again if the 'Highest' were something other
than the human Self, then the instructions
could never have concluded with 'all^ this is the
Self alone/ after having taught that 'It is I tha
am in the Highest." And also we have another
Sruti passage declaring — 'There is no seer other

292 THE CHHA'NDOGYA UPANISHAD

than this &c: s &c* Nor could the word, 'Self be
used in all Srutis, with regard to the Supreme Being,
if the counter-Self (ego) ef all creatures were not
the Supreme Being itself. Therefore it is establish-
ed that the Self, treated of here, is one only. Nor
does worldliness belong to the Self; because, the
world is simply imposed upon the Self, by Igno-
rance. Just "as the misconceptions of serpent,
silver and dirtiness with regard to the rope, the
motber-o'-pear] and the sky, cannot be said to
belong to these latter. By this has been explained
the sentence that 5 for the bodied being, there is no
freedom from pleasure and pain.' And it has also
been established, as mentioned above, that it
becomes 'conscious of pain- as it were' and not that
it really becomes conscious of pain. It is only
because such is the explanation, that in the case
of all the four explanations, PrajapaM adds: 'this
is the Self, the Immortal &o.'; even if 'Praj&pati' be
taken as a hidden name of the Sruii, then too the
declaration could not but be true; and it is not pro-
per to assert this to be falsej on the ground of some
false reasonings ; because there is no authority
higher than the Sruii. If it be urged that 'it is an
unmistakeable fact of perception that the Self is
really conscious of pain &c, ! — we deny this;
because such consciousness of pain too maybe
explained as other sense-cognitions, such as 'I am
free from old age, I am old, I am born, I am long-
lived, I am fair, dark, dead and so forth.' If it be
said that 'all these are true', — (We reply) the truth
is really very hard to comprehend ; so much so
that even the king of the gods, though instructed,

WITH SRI SAKKAEA'S COMMENTARY 293

by means of the instance of the cup of water, as
to the imperishable character of the Self yet
become confused, and said, 'It is really annihilat-
ed. 5 And the greatly intelligent Virochaaa too, the
■very son of Prajdpati himself, understood the body
itself to be the Self. And it is in this ocean of
Indra's fear with regard to the perishability of the
Self, that the atheists hare been drowned. So too,
the Sdnkhyas, even after they have comprehended
the Seer to be something apart from the body,
leave hold of the authority of the scriptures, and
so stay behind in the regions of Death as charac-
terised by other theories. So too, the other
philosophers, Kandda and others, have busied
themselves with purifying the substance of the
Self as endowed with nine different properties of
the Self, — just like the washing of the reddened
cloth by means of different salts. So also the
sacrificists — mtmdmsakas — having their minds
withdrawn from the wordly objects, though resting
upon the authority of the Veda, look upon the
Supreme Reality of the unity of Self as annihilation,
like Indra.) and so keep moving up and down by
means of pulley, as it were. What then is to be
said of other insignificant creatures, devoid of
wisdom, who, by their very nature, have their
minds conquered by the external objects of the
world ? Therefore, the Supreme Reality of
the unity of Self can be rightly compre-
hended only by those Paramahansa — Renunci-
ates, who have renounced- all desire for the
external world* who have nothing else to fall
back upon, who have accepted the highest

294 THE CHHA'NDOGYA UPAKI8HAD

state of life, who are engaged only with the
conception of the V§danta, — the highly revered
ones, following, as they do, the doctrine laid down
by Prajdpati in the four aforesaid sections : and
hence to-day too, it is only such revered ones, and
none others, that teach this doctrine,

^ I ^ ll

* Unbodied is Air, A'k&sa, Lightning, and
Thunder, — all these are without bodies. Now, as
these, rising above that A'k&sa, and having
reached the highest light, appear in their own
form. (2)

Com. — An example is brought forward to show
how* after, rising above the body, the Self reaches
its own form, — the Self being the incorporeal
serene Being, being falsely identified through
Ignorance with the body, and thus appearing as
bodied. The Air is ' unbodied ', — i.e., without a
body consisting of the head, hand &c. ' The A'k&sa
Lightning and Thunder, — all these are without
bodies.' And just as at the end of the purpose of
these, in the shape of rain, rising above ' that
A'k&sa ' — the Sruti on earth speaking in this
manner of the A'k&sa of the heavenly regions — ,
these — A'k&sa and the rest— have been reduced to
one form? not being recognised in their respective
forms of air, &c, as being reduced to the one form
of A'k&sa ; just as the serene Being, in the state of
.Ignorance, is reduced to the state of the body ;

WITH SRI SANKARA'S COMMENTARY 295

these, A'Msa &c, rise above that A'k&sa of the
Heavenly regions, for the purpose of the accom-
plishment of rain. How is this accomplished ?
When the winter has passed, they reach the
' highest light * of the Sun — i.e., coming in contact
with the heat of the summer Sun, they are
separated, and thus appear in their own respective
forms of the ' PurovaicC fee, relinquishing their
former calmness ; the A'kfisa reverting to the state
of the earth, the mountain, the elephant &c, the
lightning to its own condition of streaks of light,
the thunder to its state of thunderings and thunder-
bolt, — all these appear in their own respective
forms, on the approach of the rainy season.

'Thus does this serene Being, rising above this
body, and having reached the highest light, appears
in its own form. That is the highest person ; there
he moves about, laughing, playing and rejoicing,
be it with women, or conveyances, or relatives-. —
not minding the body in which he was born. Like
the horse to the cart, so is the Pr&ng. attached to
this body.' (3)

Com. — Just as in the example cited, air and the
rest are reduced to the form of A'Msa — so in the
same manner, the serene Being, the human Soul,

296 THE CHIJA'NDOGYA UPAHISHAD

being reduced by Ignorance to identity with Self,—
in the way of thinking * I am the son of that man,
I am born, I am old* I shall die and so forth ' — ,
having been awakened to its reality, by such
instructions as those imparted by Prajapati to
Indra — as that ' you are not of the body or of the
Menses? you are That, <&c, &c,' — , and thereby
rising above this body, like Air above A'Msa, and
recognising its own true nature, as lying apart
from the body, renounces the notion of the body
being his Self, and thereby ' appears in Its own
form/ as explained above. * That is the highest
person' : the person in the eye and that cognized
in dreams are the manifested, while unmanifested
is the person, asleep and at perfect rest, which is
free from the body, and fully equipped in its own
nature. Among all these the serene Being, resting
in Its own nature, is the best, in comparison with
the perishable and the Imperishable, the manifested
and the Unmanifested. This serene Being is
described in the Bhagavadgita. That serene Being,
resting in its own nature of the universal Self,
'moves about,' — sometimes as Indra &c, laughing*,
or eating all desired foods, high and low, sometimes
playing and rejoicing with women &c, only in the
mind, these being created in the mind by the mere
force of will, these women &c.,— -being those of
the regions Of Brahman, or of this world ; not
thinking the e body that is born of the connection
of man and woman, or that which was born
for himself — i.e., into which he was born ; as any
thought of the body would only cause pain ; as the
body abounds in pain. 'If he does not mind that

WITH SRI SANKARA'S COMMENTARY 297

which, has perceived, then he ceases to be
omniscient.' That does not touch the position ;

because the mistaken notions, though the body was
born, have ail been destroyed by knowledge ; hence
the body is as good as unknown, and as such the
not thinking of it does not mean any lessening of
his omniscience. For certainly* that which is
experienced by the intoxicated person, or by some
one under the byII influence of a planet, is not
necessarily to be thought of, even after the
intoxication, or the planetary effects have passed
off. In the same manner, in the present case, that
which is experienced by wordly persons, under the
influence of Ignorance, does 'not affect the univer-
sal Self free from the body ; because of the absence
of Ignorance, the cause of these. Those true
mental desires, covered by untruth, that are experi-
enced by such persons as have washed off all taint
of Ignorance, are connected with the aforesaid
universal Self, inasmuch as they owe their mani-
festation to Knowledge ; and hence these are point-
ed out simply with a view to eulogise the Know-
ledge of Self; hence, the explanation given is a
very proper one: ' those in the world of Brahman*
&c.' which means that wherever they may be, they
turn out to be in Brahman alone, because Brahman,
is the Self of all. 'Being only one,' — not seeing
anything else, not hearing anything else, not
knowing anything else, that being the highest —
and yet rejoicing in seeing the desires of the world
of Brahman and also those of this world, is a
contradiction : the one not seeing anything else,
and at the same time seeing something else.' This

298 THE OHHA'NDOGYA UPAFISHAD

is no fault ; because this objection has been met
and set aside in another Sruti passage ; there being
no destruction of the sight of the seer, he appears
to be seeing ; and he is said to ' not see ', because of
the fact of the non-existence of the desires apart
from the Self. Though even in deep sleep, as in
the liberated state, the absence of any second is
common, — as it has been already declared — 'where-
by would it see what ? ' And Prajapaii has also
said how the Purusha in the eye appears, being as
he is incorporeal and free from evil, &c, &c« And
now begins the description of this Purusha as he is
direetly seen in the eye. Now what is the cause
of seeing him in the eye ? This is explained by
means of an example : just as the horse, or the
ox — the word 'Prayogya ' meaning that which is
yoked — , is attached to the cart— the word ' A' char-
ana 'meaning that by means of which one moves
along — , for dragging it along ; so in this body,
which takes the place of the cart, ' Prdna\ with
its five-fold functions, together with the Mind and
JBuddhi, — which means the Conscious Ego, with its
Self covered over by the two faculties of cognition
and action — is attached, for the purpose of experi-
encing, the results of its past deeds. The Prana is
appointed to the functions of seeing, hearing and
motion by the Lord, just as the general manager is
appointed to his functions by the king ; — the ideas
working in theanind of the Lord, being 'where shall
I go after death, wherein, during rest, shall I rest *
as declared in anotber Sruti, And it is of this
Prdna, that the sense of sight, the eye, is a part,
being the means of perceiving colour.

WITH SRI SANKARA'S COMMENTARY %W

^T^^§T4 %*%^ f^SPTTRF S 3T|?^ *FOT SfflWT

5*, ^oj^Fftftf ^ «n^jj j^oift sjl^ II 2 II

" Now where the eye has entered Into A'kQsa,
that is, the person in the eye, and for his vision is
the eye. He who knows, 'may I smell this', that
is the Self, the nose being- the organ of his smell-
ing. He who knows 'may I speak,' that is the Self,
speech being the organ for his speaking. And he
who knows ' may I hear this,' that is the Self, the
ear being the organ of his hearing." (4)

Com. — When the eye has entered into A'kdsa
— ue,, the space in the black pupil of the eye in
the body — ' then that is the unbodied person in the
eye, which forms the subject of the discourse, and
for his perception of colour, the eye is the organ.
The Supreme Incorporeal One is perceived therein
by means of sight, for the sake of whose vision the
organ of vision is put in the body. The assertion
of Prqj&pati that ! he is in the eye', refers to all
the organs of sense ; since the' perceiver of all
sense-objects is the same person ; the 'eye' being
specially mentioned in the Srulis, simply because
it is in the eye that he is seen most distinctly ; as
says the Sruii ' what I have seen, becomes the
true'. And again one who, in th^s body, knows
' may I perceive good and bad smell,' that is the
Self ; and for his perception of smell, the nose is
the organ. One who knows ' may I say this speech',
that is the Self ; and for the accomplishment of his

300 THE OHHA'NDOGYA UPA1HSHAD

action of saying, speech is the organ. One who
knows ' may I hear', that is the Self ; and for his
hearing the organ is the ear.

One who knows 'may I think', that is the Self ;
the mind is his divine eye. And it is by means of
this divine eye of the mind, that he sees the desires
and rejoices. (5)

Com. — One who knows ' may I think this, 8 —
i.e., think with the mind alone, free from any
contact with the functions of the sense-organs — ,
' he who knows this, that is the Self ;' since such is
the expression in every case, it follows that
Knowledge, or Consciousness is the form of the
Self. Just as when it is asserted that ! that which
shines in front is the sun, that which shines
to the south,, to the west, to the northj and
upwards, is the Sun,' it follows that brightness is
the nature of the Sun. The organs of sight &c„ the
q/e'and the rest, are for fulfilling the functions of
seeing and the rest ; this fact being inferred from
the capability of the Self. While the fact of the
Self being an agent of cognition is based upon its
mere esse and not as its function ; just as bright-
ness of the Sun is based upon its mere existence,
and is not a function of it. Mind is the divine eye
of the Self — divine means ' extraordinary,' —
unlike the other organs ; and ' eye * means that by
means of which one sees. All the other senses
function only at the present time ; hence they are

WITH SRI SANKARA'S COMMENTARY 301

not divine ; while the mind is an organ of percep-
tion extending over the three periods of time, free
from discrepancies, and is the organ for perceiv-
ing all subtle and distant; objects : and as such, it
is called the ! divine eyp.' The Liberated One t
having reached his own form, freed from the body
and organs proceeding from Ignorance, having
reached the state of the universal Self, becoming
pure like the A'kasa, the Lord of all, with the sole
limitation of the mind, sees all desires, by means
of this Lord of the mind, whose vision extends
like the light of the Sim, and thereby rejoices.

'Those that are in the world of Brahman*
The Devas meditate upon this Self. Therefore, all
worlds and all desires are obtained by them. And
he who knows this Self, and understands It,
obtains all worlds and all desires ;' — Thus said
Prajdpati, — yea Prajdpati said this. (6)

Com- — It is now explained what these * desires*
are : Those desires * that are in the world of
Brahman * — hidden, like golden treasure, beneath
the false attachment to external objects, — such
are the desires that the Liberated One obtains.
And because this Self was explained by Prajdpati
to Indra, therefore the gods, having heard of It
from Indm, even now, meditate upon that Self

302 THE CHHA'HDOGYA UPANISHAD

And because they meditate upon It, therefore, all
words and all desires are obtained by them. The
meaning is that the result for which Indra dwelt
with Prajapati as a religious student, for a hundred
and one years — that result was obtained by the gods.
It may be urged that * such may be the lot of the
lucky gods, but it cannot belong to human beings
of the present day, because these latter have short
lives, and little understanding ; ' hence it is added :
He obtains all worlds and all desires, even now-a-
days, — one who knows that Self, like Indra, &c,
and understands It. Thus in general did Prajapati
say. Therefore the knowledge of Self, and the
acquiring of the results thereof, belong equally to
all men. The repetition is meant to point out the
end of the section.

Thus ends the Twelfth Khanda of Adhydya VIII*

ADHYA'YA VIII.

KHANDA XI H.

* From the Dark, I come to the Variegated ;
from the Variegated, I come to the Dark ; shaking
off all evil, as the horse shakes off its hairs, — and
as the moon freeing itself from the mouth of
Bdhitt — so shaking off the body, and having fulfill-
ed all ends, I obtain the uncreated world of Brah-
man ; — Yea, I obtain it.' ( I)

Corn. — * From the Dark, &c.,' is a sacred mantra
put down for repetition, or for meditation. s Dark'
is any deep colour ; the Brahman in the heart,
which is dark, as it were, because of its incompre-
hensibility ; and having known this Brahman in the
heart, by meditation, from that 'dark' I come to
the ' variegated ' — i.e., the world of Brahman,
which is, as it were, 'variegated'— the variegation
being due to the world of Brahman mixed with
numerous desires, with regard to the forest,
<&c; that is I reach this variegated world of Brah-
man, either in the mind now? or after the falling
off of the body. Because from the variegated world
of Brahman, with a view to the differentiation of
Names and Forms, I am come to the dark state of

304 THE CHHA'NDOGYA TTPANISHAD

the Brahman in the heart. That is to say, for this
reason, I come to the variegated Self, in its own
natural form. It is next explained how 'I reach
the variegated world of Brahman : Just as the
horse, shaking off its hairs., removes its fatigue
and also dust from hairs, and becomes clean,— so
having bhaken off all evil in the shape of Virtue
and Vice, by means of the Knowledge of Brahman
in the heart; and as the Moon, freeing itself from
the mouth of RQhu, becomes bright, in the same
manner, having 'shaken off'— given up—the body,
the receptacle of all evil, and having, by means of
meditation, my ends fulfilled, I reach the 'uncrea-
ted -eternal-world of Brahman. The repetition
is for the sake of the closing of the mantra.

Thus ends the Thirteenth Khawhi of Adhydya VIII.

ADHYA'YA VIII.

KHANDA XIV.

jp,*? *m srsfftpf: *raTeflin srqtf qsjnsg mi$ m~
wrt mi mJ mft tert q^flsCTigsrrqfer * mi mmt

If \ i

That which is called A'k&sa is the revealer of
Names and Forms; and that within which these
are contained that is Brahman, the Immortal the

WITH SEI S.OS ABA'S COMMENTARY 305

Self. 1 come to the assembly of Prajapati, to the
house. I am the glory of the Bralnnanas, the glory
of kings, and the glory of the raisyas. 1 wish
fco obtain that glory ; I am the glory of glories.
May I never go to the red and toothless, though
devouring, slippery abode,— yea, may 1 never came
to it, ■ (1)

Com.—'A'kastfw meant to point out the defini-
tion of Brahman, for the purposes of meditation.
*That Self, which is called in the Srutis i A'h1na\--
because like A'kdsa, it is incorporeal and
subtle— that is the revealer or manifested, of
the Fames and Forms that lie latent in
It, which are the seeds of the world, and
which are like the foam of water. And that
Brahman wherein these Names and Forms
are located, — that which is within these Names
and Forms, untouched by these. —that is Brahman,
different from Names and Forms, untouched by
Names and Forms, and a revealer of these ; such
is Brahman.. This it is that has been described in
the llfaitreyi Brahmana, — the One all-pervading
entity, buing Consciousness alone, It is always in
tho form of Consciousness. Thus the two sections
become reconciled. It is explained how this is
understood. * That is the Self : The Self, of all
creaturcb, the counter-consciousness, is self-cognis-
able ; and it is in the form of this Self, that it is
comprehended that ihe incorporeal and all-
pervading Self, like A'kdsa, in Brahmlm. And that
Self -Bruh man is immortal, never capable of death.
Then follows a mantra, Prajapati here is the four-
faced Brahma— 1 come to his assembly, his house
SO

306

THE OHHA'NDOGYA UPANISHAD

prepared by the Lord. And further, I am the glory
-*.«., the 8elf-of the Brdhmanas ; since it is the
Brahmanas that particularly meditate upon It
therefore I am their glory ; so also of kings and
vmsyas. bince these too are entitled to such medi-
tation, therefore I am their Self. ' I wish to obtain
that_ glory. I am the glory '-~Self~~<of the
5°T T> of the ^Ives, in the shape
L /„ ° d¥ \ the s ense-organs, the mind

to this, &c, &c. May I never come to the * 8 u£ta'
7 m colour resembling the ripe plum, *.*., red!
adatka -tooth-less-and yet 'adatka'-devourinc
female organ (which devours or destroys the glory
strength, knowledge and virtue of those that are
addicted to it)-, ' Undu ' slippery,-' syeta,' abode.
ihe repetition is meant to show the extremely un-
desirable character of the ' abode. ' (The meaning
of the last sentence being ' may I never be born
again.')

Thus ends the Fourteenth Khanda of
Adhyctya VIII.

ADHYA'YA VIII.
KHANDA XV.

m% li ? u

1 This Brahman declared to Prajapaii, Prajapati
to Manu, and Manu to his children, one who ha
studied the Veda at the place of a Teacher, accord-
ing to the prescribed rule, during the time left,
after performing the duties to the Teacher, and
having obtained his discharge, settled in his house,
studying the VMa in some sacred place, and has
begotten virtuous sons, having withdrawn all his
senses into the Self, never giving pain to other
creatures, except at certain specially ordained
places and times —one who behaves thus through-
out his life, reaches the world of Brahman, and
does not return,— yea, he returns not.* (i)

Come- This Philosophy of the Self—with all its
accessories-together with the eight-sectioned
treatise beginning with an explanation of the
syllable Om* and treating of ail its various medita-
tions-Brahman, Hiranyagarbha, or the Supreme
Lord, declared to Prajdpatt, i.e., to Kasyapa.
Kasyapa declared it to Manu, his son, and Manu to

308 THE OHHA'KDOGYA UPANISHAD

his children. Thus then the Philosophy of the
TJpanishad, having passed through alltksse sacred
traditions has come down to this day. It may be
urged that * as the science of the Self has been
revealed in the 6th, 7th and 8th Adhydyas, as
leading to a desirable result, it would seem that
sacrifices have no use' ; and with a view to remove
all notions of such uselessness, it is added how
sacrificial actions, when performed by the learned,
bring about exceptionally good results. ' Having
studied the Voda, together with its meaning, at the
place of a Teacher, according to the prescribed
rules of study ': With a view to show that attend-
ing upon the Teacher, is more important than all
other duties laid down in the Srutis, it is added :
'having studied the VMa during the time that is left,
after the performance of the duties to the Teacher.'
The Veda being thus studied by one, keeping
strictly within the limits of prescribed conduct,
brings about the results of a Knowledge of sacri-
fices* which can never be obtained by any other
means. ' Having been duly discharged ' — i.e.,
having finished all enquiry into the nature of
duty, having returned from the Teacher's house
— taking a wife in accordance with proper
rules, — and then settling as a house-holder, duly
engaged in the performance of all prescribed
duties ; of all such duties, the study of the Vida
is paramount --in order to show this it is added:
'In a sacred place, which is secluded, sitting down
properly and studying the Veda, repeating the Rik
&c, and performing his daily rites, as much
as lay in his power, having begotten virtuous

WITH SRI SANKARA'S COMMENT AEY 309

sons, and prepared virtuous disciples — , i.e.,
keeping them controlled within the limits of
virtue — , having withdrawn all his senses within
the Self, — i.e., the Brahman in the heart,— which
also includes the renunciation of Actions — , not
giving pain to any creatures, either moving or
immoving, except at specially ordained times and
places. ' All this belongs equally to all men, in
whatever state they may be ; other srutis declaring
the impropriety of giving pain to any creatures,
except at the times and places specially ordained
in the scriptures continuing a house-holder, and
being entitled to, and. duly performing ail these
duties,, throughout his life — i, e„ one who behaves in
the aforesaid manner, all through his life, — reaches
the world of Brahman on the death of the body ;
and he does not turn to a body again; because such
return is distinctly prohibited. That is to say?
having reached the world of the caused Brahman
by way of the 'Light' &c, he continues to live in
that world, so long as that world lasts; and before
this he does not return. The repetition is meant to
point to the end of the Upanishad-Philosophy.

Thus ends the Fifteenth Khanda of Adhydya VIII.

Thus ends the Eighth Adhydya.

Om Tat Sal.

Peace to all Beings.

Thus ends the Chhdndogya Uponishad.

It has been the solace of my life.
It will be the solace of my death.

SCHOPENHAtm.

THE

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OPINIONS.

Ti

Prof. Max Muller :— -.Faithful trans-
lations of the commentaries ...would be most

y useful to make the real character both of the

i Upunishad and of Sankara better known in

~j) JStigland,

i Swami Eamakrishnaiianda : — The ren-

dering is as concise as it is literal and a man
with a partial knowledge of Sanskrit who
wants to go through Sankara's invaluable
commentaries will never find a better help
than these tiny and well-got up volumes.

Sir William Muir : — " It is a work so
well commented upon. — I have read it with
interest."
Prof. T, W. Rhys Davids :~ i: It seems very

well done Any one wanting to understand

Sankara's interpretation of the Upanishad
will find the parts very useful."

Mr. Bal Gaagadhar Tilak of Poona :—
The work appears to be carefully executed and
I have no doubt that your books will prove to K
be of great use to the public especially the &
English reading class. ^

Lt.-Col. A. W. Smart :•— I ha^ in parts <j%
compared with the original and find it a §
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&

I *

§. Dr. Sdbramaula Iyer :— -I have no doubt |

ft that this publication will prove extremely fa

| useful. J.

S The Theosophical Review, London :— -p

% As regards the translation, to say it is readable &

9 is high praise, for, it is not easy to render the ■)

* Bhashya into readable English. The series - $
|) will be of service not so much for the transla-
P tion of the text as for that of the commentary.
v The get-up of this book is very creditable. Few 3

* books are so well turned out in India. f

Pi . fa

k The Madras Mail : — Sankara's commen- i

£ taries on these Upanishads are translated in J"

"k this book in an accurate and clear style, while i

a the renderings are as literal as possible. i

§. The Tkeosophist, Madras : — The eminent j|-

$1 scholarship of the translator is a sufficient 'fa

|ik guarantee for the correct rendering of the ^

fa Sanskrit-Devanagari text which in all cases fa

% precedes the English version ; and English- §.

ft knowing readers may properly consider fa

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% The Moras' Times : — For ourselves we §

ft welcome the publication both as an excellent %

% sign of a revival of religion in days when %

| atheism is sharpening its claws, and also as f

i

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1

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4

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an excellent sign of a living study of the
dassical language of the land. We note with
satisfaction that this series has received en-
couragement at the hands of the public and
that Mr. Seshacharriar has arranged for
the translation of the Brihad&ranyaka
Upanishads also by Pandit Ganga Natha
JM» m.a.,F.t.s., of Darbhanga,

The Hindu, Madras :—The translation has
been^ carefully mode and it reflects no small
credit upon the translator that while endea-
Touring that the text should be as literal as
possible, the simple and easy style adonted by
him renders it easy even for the uninitiated to
follow, without effort the spirit of the disser-
tation.

The Madras Standard --The rendering
which lS as near as possible to the original
will be found of great help to those interested
m the subject.

Pandit Manilal Dvivedi of Benares :— I
have looked into your work here and there
andylnd it good.