IS'OPANISAD
WITH A NEW COMMENTARY
BY
THE KAULACARYA SATYANANDA
TRANSLATED WITH INTRODUCTION
BY
JNANENDRALAL majumdar
TOGETHER WITH A FOREWORD
BY
ARTHUR AVALON
(Second Edition)
PUBLISHEKB :
GANESH & Co., (MADRAS) Ltd., MADRAS— 17
1958
PDF Creation and Uploading
by: Hari Parshad Das (HPD)
on 11 June 2014.
IS'OPANISAD
♦ ♦
First Edition 1918
Second „ 1953
Printed by D, V. Syamala Rau, at the Vasanta Press,
The Theosophical Society, Adyar, Madras 20
PUBLISHER'S NOTE
The Orientalists' system of transliteration has been
followed in this work.
3T a, 3T1 a, | i, f I, 3 u, 35 u, ^ r, ^ V, <5 1, I
5; e, $ ai, aft o, aft au, - m or rh, : h.
^ k, % kh, »T g, * gh, S n,
^ c, ^ ch, ^ j, ^ jh, fi,
^ t, 5^ th, ?d, 5 dh, Of n,
^ t, ^ th, ^ d, * dh, ^ n,
<^p, «^ph, ^b, <Tbh, ^m,
\ y> ^ r » ^ ^ ^ v, ^ s',
"T s, ^ s, ^ h, 55 I.
FOREWORD
Some few years ago Mr. Jfianendralal Majumdar brought
me a Sarhskrit MS. containing an unpublished Commentary of
of the Is'opanisad. I have here published it for the first
time. The author was, I am informed, a Bengali Tantrika
Kaulacharya of the name of Satyananda. I was told at the
time that other' Commentaries might be available. This one
appeared to me to be of peculiar value as having been written
with all lucidity and boldness from the standpoint of the
Advaitavada of the S'5kta-A"gama.
It explains that Brahman or Chit is Nirguna and Saguna.
In the former which is pure and perfect Consciousness, there
is neither Svagata, Svajatiya or Vijatlya Bheda (Mantra 4).
But when associated with Guna, that is from! its energising
aspect It manifests as Mind and Matter. The first is the
Kutastha or Svarupa and the second the Tatastha aspect.
There is an apparent contradiction between these aspects; the
first being changeless, formless and the other with change and
form. There is only one Brahman and, therefore, being
changeless It cannot in Itself change into what is different.
The Brahman, however, is associated with Its own Maya-
S'akti of the three Gunas, which Power, being infinite and
inscrutable, evolves into the world. What then is Maya ? 1
have dealt with this subject in my volume " Shakti and Shakta "
in which I have explained the meaning of the concept accord-
ing to the Mayava"da of S'amkara and the S'aktivada of the
A~gama. To this I refer the interested reader. Satyananda
vi
IS'OPANI§AD
quite shortly and broadly explains Mayas'akti to be not some
unconscious non-real non-unreal mystery, sheltering with, but
not Brahman ; but to be a S'akti, one with the possessor of
S'akti, (S'aktim5n) and therefore Consciousness. He says
(Mantra 1) " This Mayas'akti is Consciousness because S'akti
and possessor of S'akti not being different She is not different
from Brahman. She again is Molaprakrti, the material cause
of the world composed of the Sattva, Rajas and Tamas
Gunas." In the Commentary to Mantra 7 he says, " M5yS
who is Brahman (Brahmamayi) and is (therefore) Conscious-
ness (ChidrupinT) holds in Herself unbeginning Karmik
impressions (SamskSra) in the form of Sattva, Rajas and
Tamas Gunas. Hence She is Gunamayl despite Her being
Chinmayl. The Gunas are nothing but Cit-s'akti because
there is no second principle. Brahman which is perfect
Consciousness creates the world as Maya" composed of these
Gunas and then Itself assumes the character of Jlva therein
for the accomplishment of Its world-play." All is thus at base
Consciousness (Cit). There is no unconscious non-Brahman
Maya". There is (Mantra 1) nothing Unconscious in this
world for S'ruti says " All this is Brahman " and Brahman is
Consciousness. But how then is there an appearance of
Unconsciousness ? This he says (ibid.) is due to the fact that
M5ya-s'akti is a controlled consciousness. It is controlled in
order that Jlvas may enjoy the fruits of their Karma. The
effect of such control — negation, Nisedha, as others call it —
is that Consciousness appears to be limited. As the Commen-
tary to the 8th Mantra says, Atm5 as Nirguna K&tastha is
bodiless. But Saguna Atma" or Jlva has body. Consciousness
has thus a perfect and imperfect aspect. It is perfect as the
Katastha and imperfect as Jlva with mind and body. Yet
MayS-s'akti is Herself conscious, for She is one with S'aktim5n.
She appears in the form of the world as apparently unconscious
matter through Her unscrutable powers by which She appears
FOREWORD
vii
to limit Herself as Consciousness (CidrOpini). The One
Perfect Consciousness then appears in dual aspect as mind
and body. Both are at base Consciousness and therefore the
objects of worldly experiences are nothing but Consciousness
as object, just as the mind which perceives them is Conscious-
ness as subject. The one blissful Chit without distinction is
thus through Its power the subject-object. The stream of
worldly experience is nothing but the changeless Consciousness
in either of these dual aspects. Creation (Mantra 8, 9) springs
from desire, that is the Karmik SamskSra which in life is the
sub-conscious seed of its experience held during dissolution as
the potentiality of all future creative imagination (Srsti-
kalpana). That power when manifested is the cause of the
three bodies Causal, Subtle and Gross. The BhagavatI S'akti
" forsakes in part the state of homogeneous Consciousness
and becomes heterogeneous as the three Gunas and the bodies
of which they are composed ". The Gunas do not exist as
something separate from Consciousness because Conscious-
ness is all pervading (ibid). Further in creation they appear
from out of Brahman and at dissolution merge in It.
In short the objective world has reality but its reality is
that of Consciousuess (Cit) of which it is one aspect as the
subject which perceives it is another. Though men do not
realise it, the Self sees the self in every object. This is realised
by Sadhana. In realisation it is not necessary to flee the
world which is indeed the manifested aspect of the one
Brahman. The Commentary says (Mantra 2) that the whole
world being Brahman it should be enjoyed by renunciation,
that is, in a manner to bring about renunciation, that is, by
not seeking the fruits of action and by abandonment of the
false notion that it is different from 5tma. The first step
therefore towards Siddhi is to have the Consciousness (Vlra-
bh5va) in all worldly enjoyment that the SSdhaka is one with
S'iva (S'ivoham) and S'ivS (SSham). In this way the sense of a
viii
IS'OPANISAD
limited self is lost and the knowledge that all is consciousness
is gained. And then, as the Commentator (ibid.) profoundly
says, when objects of desire appear as consciousness their
character as objects of desire vanishes. Desire exists only for
objects, that is for something seemingly different from the Self
which seeks them. But when they are known to be the Self
there is no object nor desire nor search therefor. In these
few words a fundamental principle of the Tantrika SSdhang
is enunciated, as in the foregoing summary the chief doctrines
of the Agama are stated. For these reasons, apart from its
other merits, this new Commentary on a great Upanisad
has value.
Calcutta,
The 24th May 1918
Arthur Avalon
INTRODUCTION
The final authority on which Tantra as every S'Sstra rests is
S'ruti. The world is eternal though it is sometimes manifest
and sometimes unmanifest. In dissolution it exists undistin-
guishable from consciousness, as the potentiality of the creation
yet to be. Veda too is eternal, being the seed of the world as
idea existing in Is'vara consciousness which emanates in crea-
tion as the world-idea or word (s'abda), of which the world is
the meaning (artha). The first revelation of Veda is thus the
cosmic ideation (SrstikalpanS) of Is'vara for whom there is no
difference of s'abda and artha such as exists in the divided
consciousness of the Jiva. When, however, the Jiva's mind is
purified he sees that the world is nothing but a kalpana of
Is'vara. This is the secondary revelation of Veda in the minds
of the Rsis or seers (drasta") who see the truth in the clear
mirror of their purified minds and proclaim it in language
which as heard by ordinary men is S'ruti. The SamhitSs and
Brahmanas are the Vaidik KarmakaTada designed to purify
the mind and, as Karma, are necessarily dualistic The
Xranyakas including the Upanisads are the monistic JfiSna-
kSnda as understood by the minds purified. Every system of
Hindu spiritual culture must therefore be in consonance with
the teaching of the Upanisads. So the exponents of different
systems explain them in the form of commentaries. The one
here published is a labour of this kind by a Tantrik Scharya.
Using Veda in its secondary sense there are other revelations
than those contained in the S'Sstras which are ordinarily called
the Vedas. Even these are not a single revelation, for
2
!S'0PANI§AD
otherwise the Vedas could have had but one Rsi. They are a
collection of fractional revelations in the minds of many Rsis
at different times and occasions and expressed in different
styles of language. Their compiler was VySsa. As Veda in
its secondary sense is but the appearance of pure truth in a
pure mind occasioned by the necessity of the time there can
be no ground for supposing that the S'astras called the Vedas
are the only revelations. As the ages pass and changes take
place in the conditions of the world's races revelations are
made in the minds of their great men to guide and teach them.
These revelations have given rise to the differing religions of
the various peoples. The world is yet far from a state in
which all its inhabitants are at the same stage of civilization.
No present success will therefore follow any attempt to bring
the whole world within the fold of a single religion. For this
reason Hinduism does not seek to proselytise. Comparative
Theology has shown that there are some underlying elements
common to all religions. But these by themselves cannot
form a system of practical religion capable of guiding and
sustaining men of differing capacities and temperaments.
Amongst such other revelations and speaking of the Indian
S'5stras there are the Dharma S'astras spoken by Rsis, the
Tantra S'astra and Puranas. This is not to say that all which
is contained in any S'astra so called have the character and
authority of revelation. The fundamental truths in all S'astras
are and must be the same but the presentment and application
of these truths vary according to the changes in and needs of
the Ages. Thus neither the capacity nor the temperament of
the people of our time nor its condition permits of the elabo-
rate ritual prescribed by the Vaidik Karmakanda. The spiri-
tual necessities of men also have to some extent changed.
This is explained in many places, amongst others, the Maha-
nirvana Tantra (I, 20-50 edited by Arthur Avalon). What is
there said may have a rhetorical and therefore exaggerated
INTRODUCTION
3
form, a common trait in Indian Literature seeking to enforce
truth by emphasis. We may not believe that at one time
man was wholly free from wickedness and has gradually
degenerated so as to be almost entirely bad at the present
time. Life has doubtless always been attended by inherent
evils. The Vedas themselves, the scripture of the Satya age,
contain accounts of want and poverty, crime, wickedness, wars,
disease and death. Yet it is not to be denied that the age
which produced the ritualism of the Brahmanas and the sub-
lime teaching of the Upanisads was an age superior to the
present in which so-called civilized man has scarcely time to
say his daily prayers and the soul seems to be irretrievably
world-bound. This degeneration from the conditions of the
glorious Vaidik ages is the fruit of racial Karma. The
Brahmavidya of the Upanisads has, however, permeated
every section of Hindu society in varying degrees and given it
a culture which even in the present day of its degeneration
sustains the individuality of the race. There has been, not-
withstanding all changes, a continuity from the more ancient
times until to-day in the basal ideas of the Hindus which are
to be found in all S'astras. Changes have occurred more in
the form of expressions and the disciplines by which those ideas
were realised. Throughout the JfSanakanda has remained the
same. The main principles of it are : (1) Correlation as cause
and effect between the Jiva's Karma and his existence as an in-
dividual bound to the world, (2) the chain of Karrna which
binds the individual is unbeginning but can be brought to an
end, (3) transmigration of the individual from body to body
until his Karma is destroyed, (4) the individual's connection
with the world in which he appears as the enjoyer and the world
as the object of enjoyment is thus incidental and not essential,
(5) the individual's attachment to the world and his habit of
identifying himself with his body are bred of his ignorance of
his real free nature, (6) Karma and ignorance work in a circle,
4 I8'0PANI?AD
Karma breeding ignorance and ignorance breeding Karma, (7)
realisation of his true nature and the consequent destruction
of ignorance is the cause of the destructicn of the individual's
Karma and his liberation from the bondage and suffering of
the world and (8) liberation is the realisation of the truth
(however interpreted) that all is Brahma.
These essential principles form the basis of all S'Sstras —
Dharmas'Sstra, Purana, Tantra or Agama — and form the basis
of their Up5san5k5nda which though differing in many respects
from the Vaidik Karmakanda are equally effective to develop
spirituality in the differing types to which they are applied.
This is not to say that there are no points of difference in
these S'astras. Different conceptions are exemplified in the
various systems of worship expounded in them. Thus there
are some Puranas, such as the Vaisnava Puranas, which are,
according to some sects, dualistic and others, such as the
Sfekta Puranas, which are unquestionably monistic. So in
the Tantras or the Agama the S'5kta Tantras are pre-eminently
Advaita, others are Vis'istSdvaita and so forth. Though the
S'5kta Agama is a Sadhana S'Sstra, it and the S'Skta PurSnas
teach that while good Karma enable the aspirant to purify
himself, J nana alone will give liberation which is monistic
experience.
Man, however, is naturally a dualist and his Karmayoga
presupposes the existence of both Is'vara and Jiva. But what
is it which makes the latter different from the former ? Pure
consciousness or Atm5 is the same in both. Diversity is then
possible only in the unconscious elements which constitute
mind and body composed of the gunas of Prakrti. All things
exist to serve the purpose of some other ; and Prakrti and its
Vikrtis exist for the service of the conscious Purusa. Dualistic
philosophy holds that Prakrti is a permanent, independent,
unconscious Principle, distinct from the conscious Principle,
Purusa, of which there are many. This is not the place to \
INTRODUCTION
enter into the defects of this system which are obvious, it
being enough to point out that if Prakrti be a permanent
independent Principle then its bondage is real and its influence
on Purusa is necessarily permanent and liberation is impos-
sible. Again, that bondage which is real has no beginning but
an end and liberation has a beginning but no end. Both these
suppositions are, however, opposed to the fundamental principle
that what truly exists cannot cease to exist and what does not
exist cannot come to exist. Something cannot be nothing
and out of nothing cannot come something. What is real
cannot be unreal nor can what is unreal be real.
S'ruti, moreover, says, " All this is Brahma." How then
can we deal with Purusa and Prakrti in order to reach this
monistic conclusion ? This duality can be overcome by one or
other of the following two ways, namely, (1) eliminating
Prakfti as being nothing or (2) identifying Her with Purusa
or consciousness.
The first method is that of Shangkaracharya who posits
only one reality, Atma or Purusa. He identifies Prakrti with
ignorance (ajflana), holding that the material world has no other
existence save in this ignorance. The three gunas are thus
constituents of ignorance. Potentially the latter is adrista
and actually it is the material world of desire, objects of desire
and means for their attainment, that is, the senses and mind.
The essence of creation is thus nothing but ignorance. The
latter may be destroyed by knowledge. But what is a reality
cannot be destroyed and made unreal. Conversly, what can
be destroyed is not a reality. Hence Prakrti or ignorance is
not essentially a reality. Yet it appears to be real. This
appearance of unreality as reality is the great world-riddle. So
Prakrti is called Maya or that by which the impossible be-
comes possible (Aghatanaghatanapatiyasl). It is from the
world-standpoint something inexplicable and undefinable
(anirvachya), neither unreal or real ; not unreal because the
6
IS'0PAN1§AB
Jiva feels it to be real and not real because it is transient and
unknown in liberation. Maya is real to the ignorant who do
not seek to analyze it : it is inexplicable to those who seek to
analyze its phantom being. It is a negligible thing (tuchchha)
to those who feel that, however much it may appear real to the
senses, it is in reality unreal. Shangkara thus treats the world
both from the transcendental or spiritual (Paramarthika) and
practical (VySvaharika) points of view. The former point of
view does not in fact treat of the world at all, for the world
from such standpoint being nothing no question arises of its
origin and so forth. The origin cannot be given of that which
does not exist. The world is a mere seeming. It is only from
the lower or practical standpoint that there is the necessity of
assuming the existence of the world, discussing its nature and
origin and so forth.
The practical point of view is that of ignorance. From
this standpoint the world is a great reality affording pleasure
and pain to multitudinous Jlvas or imperfect forms of con-
sciousness — ChidabhSsa as it is called in Mayavada, that is,
an image of consciousness distorted by its reflection on
ignorance with which it is connected. This ignorance is
either the ignorance of the individual unit in creation called
Avidya or, collectively, is the sum total of the ignorance of
the units when it is called M5ya. Chidabhasa, on Avidya is
Jiva and on May5 Is'vara. Great is the difference between
them since in Avidya" the gunas have lost their equilibrium
whereas in Maya they are in equilibrium. Jiva, as the
Kularnava Tantra says, is bound by the bonds (that is, gunas
of AvidyS), Mahes'vara is free of them. Ignorance is the
cause of the world. But it is not the ignorance of anyone
Jiva, for in that case the liberation of a Jiva would mean the
disappearance of the world or there would be different worlds
for different Jlvas. It is, therefore, the collective ignorance
which is the material cause of the world. But ignorance,
Introduction
7
whether individual or collective, must have consciousness to
rest upon. This consciousness is in the case of individual
ignorance called Jlva and in the case of collective ignorance
Is'vara. In collective ignorance there can be no inequilibrium
of gunas, for in that case it would provide worldly happiness
and pain and become individual and cease to be collective,
and this larger individual ignorance with the smaller ones
would form another collective ignorance and so on indefinitely.
Nor can it be said that the happiness and pain provided by
the collective ignorance is nothing but the sum total of the
happiness and pain provided by the individual items of
ignorance, for the ignorance of different Jlvas gives rise to
diverse forms of happiness and pain out of the same act so
that if they could be totalled at all the total would be zero.
The Chidabhasa which constitutes Is'varatva is almost an
exact likeness of true consciousness on account of its being
associated with Prakrti in equilibrium and consequently
unperturbed by the gunas in action. He is Saguna Brahma
whilst true consciousness is Nirguna Brahma.
Now, this Chidabhasa, which is thus the creator and
enjoyer in the world as Is'vara and Jiva, must be, even in its
falseness, an emanation from true consciousness, and of this
emanation true consciousness must, on account of its perfect
conscious nature, be conscious. Again, true conciousness or
Nirguna Brahma being the only one existence, the three
gunas constituting ignorance must, even though they are
unreal, have Nirguna Brahma as the source of their unreal
existence, and Nirguna Brahma being all conciousness must
be conscious of this fact of unrealities drawing their existence
from it. Again, it must be Nirguna Brahma, which causes
Chidabhasa, an unreality, to appear as real consciousness and
operate in the Vyavaharika world as the doer, enjoyer, sufferer
and so forth. All this seems an oxymoron on account of
the contradictory character of Nirguna Brahma or A~tmik
8
!S'0PANI?AP
consciousness and the ignorance or unconsciousness which
constitutes the three gunas or Prakrti. But to explain the
VyavahSrika existence of the world, we must take it all for
granted in spite of seeming contradiction. The power (S'akti)
of pure unlimited consciousness is infinite (ananta) and
inscrutable (achintya). No worldly or VySvaba"rika law can
put a limitation to the free S'akti of Brahma. The unreal
world draws its unreal existence from the sole Brahma reality.
It is a vision in Brahma (Brahmakalpana",) having no inde-
pendent existence and yet different from it. It should,
however, be remembered that all this is connected with the
practical point of view of the existence of the world. So long
as the world is considered existing, it must be existing in
Atma" (Stmastha), although it is essentially different from
Atma (Atmavilaksana) and does not exist for its purpose.
In reality, however, the world is non-existent and pure Atmik
consciousness is not cognisant of it. Hence the whole ques-
tion of the cause of the world is a question bred of ignorance
or May5, and has absolutely no connection with pure Atmik
consciousness. Ignorance or Maya", so long as it is supposed
to be existing, has also to be supposed to be possessed of the
power of receiving an influence from Atm5 which enables it
to evolve the world out of itself. In this creation of the world
Atmik consciousness is neither an instrumental nor a material
cause, but is merely an efficient cause, exerting an influence
on ignorance or Maya by virtue of its proximity (sannidhi*
matrena upakSri). But even this idea of Atmik consciousness
being the efficient cause of creation is a false idea, proceeding,
as it does, from a search for the cause of creation which is
really non-existing. From the spiritual point of view, there is
no world and no creation. Atma alone exists. The Ved&ntist
of Shangkara's school speaks of an inscrutable S'akti of Atma
being the cause of creation simply to provide the Vyavaharika
world, that is to say, the world of the worldly man, with a
INTRODUCTION
worldly interpretation of its worldly existence. It is the effect
of looking at Brahma through the world.
The above is a short exposition of what may be called
Shangkara's Veda"ntism, the keynote of which is :
" Brahma is true, the world is false.
Jiva is Brahma and none else."
It remains to consider the second possible way of reducing
dualism to monism, namely,
2. Identifying Prakrti with Purusa or Consciousness
The Prakrti of Shangkara's Vedantism is unconscious
and cannot consequently be in any way identified with
consciousness. To identify Her with consciousness, we must,
consequently, look for some other definition for Her.
" After merging Earth in Water, Water in Fire, Fire
in Air, Air in Space, and Space in Ahangkara and Ahangkara
in Mahat Tattva, Mahat should be merged in Prakrti and
Prakrti in Atma." Devibhagavata XI, 8, 9-10.
Here it is laid down that just as the Vikrtis derived from
Prakrti can be merged, step by step, in Prakrti, so Prakrti
also can be merged in Atmik consciousness. This is layayoga,
that is, unity caused by merging. But it is impossible for a
thing to be merged in and loose itself in that which is wholly
contradictory to itself. As darkness is destroyed by light so
unconsciousness may be destroyed by consciousness, but just
as darkness cannot be said to be merged in light so un-
consciousness cannot be said to be merged in consciousness.
It cannot also be said that the word " laya " in the above
verses means destruction and not merging, for the Vikrtis are
not destroyed by Prakrti but are merged in Her in an order
inverse to that in which they were derived from Her. Hence
the Devibhagavata defines Prakrti as :
10
IS'OPAN!§Ap
" ' Pra ' denotes excellence and ' krti ' denotes creation.
Therefore, that Devi is called Prakrti who excels in creation.
By Yoga He who is Atma appeared as two for the purpose of
creation. The right, half of His body is called Purusa and the
left half Prakrti. She (Prakrti) too is Brahma itself and She
is also everlasting and eternal. And as Atma" is so is S'akti
(Prakrti) just as heat is in fire. Hence, great yogis make no
distinction between female (Prakrti) and male (Purusa). All
is Brahma and, O great Narada, ever-existing too." Devi-
bhagavata IX, I, 5, 9-11.
" Thus S'akti is all-pervading. She should be considered
as Brahma. She should be worshipped in various ways, and be
always pondered upon by wise men." Devibhagavata I, 8, 34.
" S'akti creates the Universe. It is She who maintains all.
And it is She also who, by Her will, destroys this world com-
posed of moving and non-moving things." Devibhagavata
I, 8, 37.
Prakrti or S'akti thus identified with consciousness is
again considered Nirguna as well as Saguna.
" Wise men say that She is both Saguna and Nirguna.
As Saguna She is worshipped by men attached to the world.
As Nirguna She is worshipped by men who have no attach-
ment." Devibhagavata I, 8, 40.
Saguna and Nirguna Shakti are defined as follows : —
" O S'ambhu, I am always the cause and never the effect.
I am Saguna on account of being the cause and I am Nirguna
when I am merged in Purusa." Devibhagavata III, 6, 71.
Nirguna S'akti and Nirguna Purusa are both spoken of as
perfect consciousness :
" Nirguna S'akti is hard to reach and so is Nirguna
Purusa. But by Munis they can be reached by knowledge
and meditated upon also. Always know Prakrti and Purusa
to be unbeginning and indestructible. By faith they can be
known and never by want of faith. What is consciousness in
INTRODUCTION
11
all beings, know that to be Paramatma (Supreme Atma), the
Light (tejas) which, O Narada, spreads everywhere and stably
resides in various forms of existence. Him and Her, O high-
souled One, know to be all-extending and all-pervading.
Nothing exists in the world, devoid of them. They should
always be thought of as existing, mingled in the body, always
imperishable, both the same, both conscious Xtm5, both
Nirguna and both pure. S'akti is the same as Paramatma
and Paramatma is the same as S'akti. Devibhagavata
III, 7, 10-15.
In the Glta, Bhagavan says :
" I (Parabrahma) am the source of all ; all evolves from
Me ; thus comprehending, the wise, who are mindful (of the
supreme truth), worship Me." Glta X, 8.
" He, the Supreme Purusa, O Partha, may be reached
by unswerving devotion, in whom all beings exist and by whom
all this (world) is pervaded." Glta VIII, 22.
Prakrti is called Purusa's own :
" All beings, O Kaunteya, enter into My own Prakrti at
the end of a Kalpa, and I create them again at the beginning
of a Kalpa. Ruling My own Prakrti, I create again and
again." Glta, IX, 7-8.
Prakrti is spoken of, in Glta, as of two kinds, AparS
(inferior) and Para (superior), corresponding to Saguna and
Nirguna stated above :
" Earth, water, fire, air, space, mind, intellect and egoism,
these are the eight-fold division of My Prakrti. AparS (in-
ferior) is this. Know My other Prakrti, the Para (superior),
who is JIva (consciousness) and by whom, O mighty-armed
this world is upheld. Know these to be the source of all
beings. I am the source of all the world as well as the dissolu-
tion." Glta, VII, 4-6.
" Know that Prakrti and Purusa are both without begin-
ning, and know also that Vikrtis and attributes are all born of
12
iS'OPANI§AD
Prakrti. Prakrti is called the cause of the generation of cause
and effect. Purusa is called the cause of the enjoyment of
pleasure and pain." Glta, XIII, 19-20.
Thus the word Prakrti is used in two senses. In its wider
sense it includes both the source of the En joyer Purusa or Jiva
and the source of the world composed of the three gunas. In
its narrower sense it means only the latter. Purusa (nirguna)
is Nirguna Prakrti and Prakrti in its narrower sense is Saguna
Prakrti as defined before.
" I give heat ; I hold back and send forth the rain. O
Arjuna, I am immortality and death, and Sat (effects) and
Asat (cause)." GltS, IX, 19.
The above verses express the same doctrine as that taught
in the S'akta Tantras. The doctrine above illustrated accord-
ing to which Prakrti is identiried with Purusa or consciousness
is clearly set forth in the following commentary of Satyananda
on Is'opanisad.
SatySnanda first of all clearly points out that there is in
reality nothing unconscious in the world. In his commentary
on the First Mantra of the Is'opanisad he says :
"Although in a worldly view things of the world are
worldly, in a spiritual view they are considered to be conscious-
ness. It is the Mayas'akti of Brahma, which is possessed of
infinite and inscrutable powers, which evolves as the world. And
this Mayasfakti is consciousness, because S'akti and possessor
of S'Skti not being different, She is not different from Brahma.
She, again, is Mulaprakrti, the material cause of the world
composed of the Sattva, Rajas and Tamas Gunas. This
S'akti controls her own consciousness and appears as uncon-
sciousness in order to enable Jlvas to enjoy the fruits of their
Karma. In reality, however, there is nothing unconscious in the
world, as S'ruti says, ' Certainly all this is Brahma ' and so forth."
This view is fully borne out by the researches of modern
science, specially those of Dr. Jagadish Chandra Basu on plant
INTRODUCTION
13
life. Our commentator to establish his affirmation brings
out a mass of evidence from the S'ruti and Smrti. All that
seems unconscious is, in reality, imperfectly conscious, and
this imperfection in consciousness is the one mystery in crea-
tion arising from the inscrutable power of Brahma-conscious-
ness which creates the imperfect consciousness out of and yet
without any loss to itself. Karma, birth, death and so forth
belong to this imperfect consciousness. All the diversity in
the world appertains to imperfect consciousness, while perfect
consciousness is thoroughly homogeneous. SatySnanda puts
it as follows (commentary on Mantra 4) :
" In Nirguna Brahma which is pure and perfect conscious-
ness there can be no diversity either in itself (svagata) or in
own class (svajStiya) or in different class (vijStlya). But
when its connection with Gunas becomes manifest, then there
appear in it, as the Supreme Ts'vara possessed of infinite and
inscrutable powers, diversities in itself (svagata) appertaining
to its secondary aspect.' And, again, " Brahma assumes the
aspect of Maya and, producing the movement (ksobha) of
desire for creation in itself, creates the world, constantly
changing, out of that movement."
Thus the term Maya is, in this theory, used for Brahma
itself when Brahma appears as the source of creation. As the
source of creation Brahma has in itself the seeds of creation,
namely, the three gunas, which also are nothing but conscious-
ness. Hence SatySnanda says (commentary on Mantra 4) :
" As Brahma, which is without a second, is only conscious-
ness, it cannot change into what is different. Nevertheless, on
account of its being possessed of inscrutable powers, it appears
as Maya in creation. Maya", who is Brahma (Brahmamayl)
and is consciousness (ChidrOpini), holds in Herself un-begin-
ning Karmik impressions in the form of Sattva, Rajas and
Tamas Gunas. Hence She is Gunamayl despite Her being
Chinmayi. The Gunas also are nothing but Chitsfakti on
14
IS'OPANI§AD
account of the absence of any second principle. Brahma who
is perfect consciousness creates the world in the form of Maya"
composed of these three gunas and then Itself assumes the
character of Jlva therein for the accomplishment of its world-
play."
Thus in creation Brahma has two aspects, the aspect of
perfect consciousness and the aspect which evolves imperfect
consciousness. The first is Svarupabhava or primary aspect
and the second Tatasthabhava or secondary aspect. The
Svarupabhava is pure Nirguna Brahma or A~tma and the
Tatasthabhava is Saguna Brahma who, in creation, appears
as the Creator (Is'vara) and the created.
The contradictory qualities of Nirguna and Saguna
Brahma are explained in the commentary on Mantras 4 and 5.
Nirguna is inactive, Saguna is active, and so forth. And in
Mantra 5 the relative functions of the two as Kotastha Atma,
and Jlva and body, are explained. " He (Atma) becoming
Saguna encompasses, in the forms of Jlva and body, Himself
in the form of Kutastha who is white, bodiless, painless, nerve-
less, pure and sinless " (Mantra 8). Creation is thus an
emanation from Brahma, and may be illustrated as a system
of concentric spheres, Nirguna Kutastha A~tma being the centre
with spheres, representing the Jlva, causal body, subtle body
and gross body, surrounding it. The consciousness of the
outer spheres is more and more imperfect in proportion as
they are removed from the central Perfect Consciousness.
The consciousness of the inner sphere extends to all the
spheres, while that of an outer sphere extends only to the
sphere or spheres outside it or is, in the case of the outermost
gross body, confined to itself only. Thus the Kutastha is
cognisant of the whole creation, the Jlva is cognisant of itself
and the three bodies, the causal body is cognisant of itself and
the two other bodies, the subtle body is cognisant of itself and
the gross body, and the gross body is cognisant of itself only.
INTRODUCTION
15
In this way consciousness is more or less suppressed in the
evolution of the world. SatySnanda puts it as follows
(commentary on Mantra 8) :
" Nirguna Stma who is pure Chit (consciousness) is
encompassed by Saguna Atma" by means of three bodies
characterised by wakefulness, dream and sleep. In spite of
being thus encompassed the Atma" is really bodiless ; for,
although He presides over bodies it is not possible for Him,
on account of His having no connection with gunas, to be
endowed with the characteristics of bodies. The Chando-
gyopanisad says, ' O Maghavan, this body is mortal, in the
grasp of death ; it is the seat of this immortal bodiless Stma.
Good and evil influence him who has a body. Good and evil
do not forsake a thing which has a body. But good and evil
do not touch that which has no body.' The meaning is that
Stma as Nirguna Katastha is bodiless and as Saguna Jlva is
possessed of body. The pure consciousness of Saguna Atma"
is more or less suppressed by the gunas in Himself and thus
he becomes a Jiva and a body. Nirguna Kutastha Stma is
encompassed by these Jiva and body aspects of Saguna
fftma."
The question then naturally arises, hqw does perfect
consciousness become imperfect ? This question the commen-
tator answers as follows :
" It is the opinion of all Upanisads that only one
principle exists and nothing else. This principle is Brahma
which is consciousness. In creation this consciousness appears
in every body both in perfection and in imperfection. In
perfection it is Kutastha and in imperfection it is Jiva and
body. How does perfect consciousness become imperfect?
Because of its unbeginning Creative S'akti (S'rstis'akti),
possessed as it is of inscrutable S'aktis. Is this S'akti
consciousness or something different from consciousness ? She
(S'rstis'akti) is consciousness on account of there being actually
16
IS'OPANISAD
no difference between a S'akti and the possessor of a S'akti.
How does creative S'akti who is consciousness take away (lit.
reduce) consciousness ? We have said, because Brahma is
possessed of inscrutable S'aktis."
Shangkara's Vedantism also expains the world by the
inscrutable S'akti of Brahma. But it further holds that in
reality the world does not exist and consequently no such
S'akti of Brahma is actually displayed. In the present view,
however, the world i9 a real outcome of the actual display of
such a S'akti of Brahma. It is Brahma's creative play. Says
Satyananda (commentary on Mantra 8) :
" It is owing to the Karmik impressions of Jfvas con-
sisting of desires for enjoyment that the phenomenal world
(prapaficha) appears in vyavahara as unconscious. Under the
influence of impressions Jlvas desire enjoyment, and the
phenomenal world of enjoyment appears for the satisfaction
of these desires. It is owing to the imperfect consciousness of
Jlvas that they desire enjoyment and regard the phenomenal
world as unconscious and enjoyable. Hence impressions
(sangskara) are the cause of Jlvas' imperfect consciousness.
These impressions are composed of gunas and evolved
(parinama) out of gunas. Maya", the Gunamayl Creative
S'akti of Brahma, covers Her own perfect consciousness in the
aspect of Karma and Karmik impressions and appears as
Jlva and so forth. This is Brahma's creative play. ' He
desired, I shall become many for creation. He performed
tapas. Performing tapas He created all this, everything that
is in the world. Creating it He entered into it ' — this S'ruti
proves that the creation is derived from desire, that is, Karmik
impression, and tapas, that is, knowledge. Hence there are
two aspects of Muyzt, who may also be called Creative Skkti,
Molaprakrti or Saguna Brahma, namely, the aspect of desire
and the aspect of knowledge. In the aspect of desire She is
composed of the three gunas (trigumttmika) and in the aspect
INTRODUCTION
17
of knowledge She is consciousness (chinmayi). As composed
of the three gunas, She is the cause of the gross, subtle and
causal bodies and, as consciousness, She is the cause of all
sensations and perceptions in the bodies. The three gunas
also are not different from consciousness. In dissolution they
exist in the form of Brahma And
at the end of dissolution also the gunas exist as consciousness,
in a state of equilibrium, as the self of Is'vara (Is'varStmanS),
for" which reason Is'vara is possessed of the qualities of
omniscience, rulership and so forth. S'ruti says, ' They (the
Yogis) saw the S'akti who is the Deva (shining Brahma,)
hidden by Her own gunas,' that is, the primary aspect of
Creative S'akti in which She is perfect Brahma -consciousness
is hidden when She appears as the three gunas. For the
purpose of creation this Bhagavatl S'akti forsakes, in part, the
state of equilibrium and homogeneity (ekarasatva), and be-
comes heterogeneous as three gunas by virtue of Her possess-
ing inscrutable powers. Hence the world, in which She,
again, enjoys as Jlva owing to Her connection with the gunas
in inequilibrium and rules everything as Is'vara owing to Her
connection with the gunas in equilibrium. Never do the
gunas exist separated from consciousness, because conscious-
ness is all-pervading. Hence the theory of their being different
from consciousness becomes untenable, as also for the reason
that at the end of dissolution they appear out of Brahma,
which is consciousness, and, again, at dissolution merge
into It."
This is the scheme of creation outlined by SatySnanda
by identifying Prakrti with consciousness. The outstanding
points in this scheme are :
(1) One only Principle exists and that is Consciousness.
(2) There is nothing unconscious in the world.
(3) What seems unconscious is in reality imperfectly
conscious.
2
18
18'OPANIgAp
(4) Perfect consciousness is thoroughly homogeneous
without any svagata, svajstlya or vijatlya diversities.
(5) Imperfect consciousness is heterogeneous, being
possessed of svagata diversities.
(6) Perfect consciousness is Brahma and is possessed of
unlimited and inscrutable powers.
(7) By virtue of its being possessed of such powers
perfect consciousness is capable of suppressing its conscious-
ness to a certain extent and appearing as imperfectly
conscious.
(8) When it assumes the role of suppressing its con-
sciousness to a certain extent, perfect consciousness receives
the names of Srstis'akti, Mulaprakrti, Prakrti or Is'vara.
(9) Srstis'akti, Prakrti or Is'vara is perfect conscious-
ness, but evolves imperfect consciousness out of itself.
(10) The elements of imperfect consciousness are the
three gunas, Sattva, Rajas and Tamas.
(11) In Prakrti they exist in a state of equilibrium. In
creation they are in inequilibrium.
(12) The effect of the gunas being in inequilibrium are
the Jlva and the bodies.
(13) The Jlva is the cogniser under the influence of the
three gunas in inequilibrium and the bodies are the means
and objects of cognition composed of them.
(14) Prakrti thus considered the cause of the world is
Saguna Prakrti as defined above in the quotation from the
Devlbh5gavata. In Pralaya or. dissolution this Saguna
Prakrti becomes Nirguna. She is Gunamayi (Srstis'akti as
well as Chinmayl (Chits'akti). In creation She is manifest as
both. In dissolution Her gunamaya aspect is merged in her
chinmaya aspect.
The two views described above as those of Shangkara-
charyya and Satyananda, in which Prakrti is respectively
held as unconsciousness and consciousness, are apparently
INTRODUCTION 19
contradictory. But, nevertheless, each has its place in Advaita
spiritual culture.
Shangkaracharyya's position is that of a man who has
risen above Karma. As the Glta (III. 17) says, " But the
man who rejoices in Atma and is satisfied with A"tma and is
content in AtmS, for him no duty exists ". A"tma is perfect
consciousness. A man who is established in A~tma may, from
the monistic standpoint, be said to be not cognisant of im-
perfect consciousness or unconsciousness. To him the world
does not exist, because perfect Atmic consciousness is not in
the world. Very important is the passage in the DevIbhSgavata
which says, " O S'ambhu, I am always the cause and never
the effect" (III. 6-7 quoted above). Prakrti who is identified
in the Devlbhagavata with perfect consciousness is the cause
and never the effect which is the world. Hence to him who is
established in the cause, the effect may be said to be non-
existing. The Git3 says :
" Know that the Bhavas (states) that are Sattvik, Rajasik
and TSmasik are from me ; not I in them, but they in me.
All this world, deluded by these BhSvas composed of the
three gunas, knows not me who is above these and imperish-
able.
This divine Maya" of mine, composed of the gunas, is hard
to cross. They who come to me, they cross this MSy5".
GltS VII. 12-14.
" By me, in my unmanifested aspect, all this world is
pervaded. All beings are seated in me. I am not seated in
them.
Nor are beings seated in me. Behold my Yoga of Is'vara-
hood ! The support of beings yet not seated in beings, I am
myself their Generator". Glta IX. 4-5.
Behind the world of unconsciousness or imperfect con-
sciousness is perfect Stmik consciousness, but behind perfect
Atmik consciousness there is no world.
20
IS<OPANI§AD
The same thing is said in the ChhSndogya Upanisad in
a very important and well-known passage, namely, "Wherein
is He, the Lord, established? In His own greatness or
perhaps not in greatness."
It is doubtless easy to say, "The world is Brahma"; but
to realise it is beyond ordinary powers. On realisation it
ceases to exist as the world which was known to us. If, there-
fore, one is called to explain the Universe with all its variety,
the only answer can be MayS — an unexplainable manifestation
of Brahma as non-Brahma yet nothing in truth but Brahma.
It is thus anirvachya, or avitarkya as the MahSnirvana Tantra
calls it. It is also on this anirvachya doctrine that Satyananda
stands, for the fact that consciousness has clouded itself and
materialized can only be accounted for by the existence of
Achintya S'akti which both systems must ultimately assume.
The difference between the two arises perforce from the fact
that, unlike Shangkara, Satyananda speaks for those who look
at the question from the world standpoint. In fact, Saty5-
nanda's theory is that of monistic Karmayoga. To men who
have not attained to the sublime height of self-realisation the
world cannot be nothing, however much they may be monists
from the merely intellectual point of view. Satyananda's
commentary is written from their standpoint. Having direct
realisation of the world only and a mere indirect knowledge of
perfect consciousness, their monism consists in training their
minds to regard the world as a manifestation of Brahma and,
in this sense, Brahma itself. The underlying principle is
stated in the Glt5 (XIII. 30), " When he perceives the diversi-
fied existences of beings as rested in one and proceeding
therefrom, then he attains to Brahmahood."
Satyananda's commentary is of great value as indicating
the philosophy underlying Tantrik SSdhana of the Advaita
school and as showing that that Sadbana is in principle
Vedantik. The aim of such S5dhana is to achieve monism
INTRODUCTION
21
through dualism, the practice of dualistic Karma under the
inspiration of the monistic idea. And so on waking the
S'akta Sadhaka says : " I am, O Devi Brahma and none
other." By such, monism is held not by the elimination of
Prakrti out of existence but by identifying her with Purusa.
The Mahanirvana Tantra (Second Ullasa) first speaks of the
Svarupa BhSva of Brahma as pure Chit, and the Devi is
described as the Par5 Prakrti of Brahma. Then the world
is said to draw its existence from Brahma. The aspect of
Brahma in which It appears as Is'vara, Jiva and the world is
the secondary aspect or Tatastha Bhava. That is set forth
clearly by Satyananda in the commentary on Mantra 8. The
Kularnava Tantra (First Ullasa) says, " Sachchidananda is
Nirguna, Jivas are but portions of Him," by which is meant
that in and as Jivas Brahma appears as imperfect conscious-
ness. So in the Glta (X. 42) BhagavSn says, " I am pervading
all the universe with a portion of myself."
S'ruti also lends authority to this view when it says,
" Padosya vishva bhntani tripSdasySmritang divl," that is,
" A part of Him appears as all the beings. Three parts of
Him are immortal in Heaven." (Purusa Sukta).
RSghava Bhatta in his commentary on Saradatilaka (1-7)
quotes from the PrayogasSra Tantra and VayavlyasanghitS to
show that Prakfti is an emanation from consciousness.
" She who is ever-existing, all-pervading and the source
of the universe, issued from it." PrayogasSra.
"By the desire of S'iva the Supreme S'akti becomes
unified with the Principle of S'iva and at the beginning of
creation emanates from it like oil from sesamum." Vayavlya-
sanghitS.
Rffghava Bhatta quotes the following also from S'aiva*
dars'ana to show that Prakrti and Purusa are not different : —
" S'akti does not exist without S'iva and S'iva does not
exist without S'akti. Truly speaking, there is no difference
22
IS'OPANIgAD
between the two just as there is no difference between the
moon and the moon-light."
The Saradatilaka by LakshmanScharyya deals, in its first
two chapters, with the TSntrik Philosophy of creation in the
most masterly way. In it " Eternal S'iva " is spoken of as
possessed of two aspects, Nirguna and Saguna. The Nirguna
aspect is the aspect unconnected with Prakrti and the Saguna
aspect is the aspect connected with Prakiti.
" Eternal S'iva is to be known as Nirguna and Saguna.
Nirguna is unconnected with Prakiti, Saguna is said to be
associated with Prakrti." Saradatilaka I. 6.
In the next verse it is said that the world evolves out of
Saguna S'iva who is as much Sachchidananda as Nirguna
S'iva.
" Out of the Supreme Is'vara associated with Prakrti and
possessed of the wealth of Sachchidananda, there appeared
S'akti, out of S'akti appeared Nada and out of Nada Bindu."
The appearance of S'akti or Prakrti out of ls'vara asso-
ciated with Prakrti is explained by the commentator Raghava
Bhatta to mean that " the eternal Prakrti who was lying in a
subtle state in the greater dissolution identified with con-
sciousness became ready for creating the world of SSttvik,
RSjasik and Tamasik persons and things by causing a disturb-
ance in the equilibrium of the gunas."
Thus the eternality of Prakrti is recognised. Lower down
in verses 11 and 12 it is said that out of the Supreme Bindu
(derived from S'akti as stated above) appeared S'abdabrahma.
" Out of the dividing Supreme Bindu arose the unmani*
fested sound which wisemen versed in all Sgamas call
S'abdabrhama."
And then in verse 13 this S'abdabrahma is considered
the consciousness in all beings.
" It is my opinion that Skbdabrahma is the chaitanya
(consciousness) of all beings."
ItfTRODOCTION
23
Thus the consciousness in all beings, the Jlva-conscious-
ness, is derived from Prakrti.
Lower down, again, in verse 17 and the following verse
the creation of the tattvas — mahat, ahangkara, mind, the
indriyas, the subtle bhutas and the gross bhutas — which form
the ingredient of the material to which the jlva-consciousness
spreads is deprived from the same Supreme Bindu.
"Then from the fundamental unmanifested Supreme
Being, when changed, there appeared the tattva called Mahat
consisting of the gunas and the source of mind and so forth."
Thus Prakrti is, according to the Saradatilaka, the source
of both the jlva-consciousness and the objects of jiva-con-
sciousness composed of the three gunas in inequilibrium.
This is exactly what Satyananda says in his commentary
on Mantra 8 : — " Hence there are two aspects of May5, who
may also be called Creative S'akti, Mulaprakrti or Saguna
Brahma, namely, the aspect of desire and the aspect of know-
ledge. In the aspect of desire She is composed of the three
gunas and in the aspect of knowledge She is consciousness.
As composed of the three gunas She is the cause of the
gross, subtle and causal bodies and as consciousness She is the
cause of all sensations and perceptions in the bodies."
The monistic dualism of the Ta"ntrik cult is little under-
stood. There seems to be a conflict between S'angkara's
MSySvSda and Tantrik sadhana though both are avowedly
monistic. S'angkara's MSyavSda and Tantrik sadhana,
however, belong to different fields of spiritual realisation and
do not consequently cross each other. In the field of sa"dhana,
Mayavada is more a speculation than a realisation and should
not interfere with the sSdhaka's struggle for spiritual achieve-
ment by means of Karmayoga. His monistic jRana must not
be allowed to hamper his Karma. They should go together
and thus give the sUdhaka the highest reward of liberation
from worldly existence. If the two do not go together, it is
24
IS'OPANIgAD
better that he should abandon Jfiana, which is bound to be in
his case but a mere shadow of True Jfiana, and perform
Karma than that he should abandon Karma, which alone can
raise him by purifying his mind, and hold to that shadow. The
TSntrik sSdhana is the sadhana in which the two, Jfiana and
Karma, join hands to shower spiritual benefit on the sadhaka.
It may be asked, where is the authority for this coalition
between these natural enemies, Jfiana and Karma ? The
Tantra S'astra, which is believed by its followers to be true
Revelation, no doubt furnishes this authority. But the
authority of the Tantra itself will be of no account and fall
through if it contradicts the first and foremost revelation, the
Efruti. The value of the present commentary consists in this
that it shows that the Tantrik principle of monistic dualism
which allows of a coalition between Jfiana and Karma is
advocated for sSdhakas in the S'ruti. The Is'opanisad
distinctly says :
" Vidya and A vidya, he who knows the two together
surpasses death by AvidyS and tastes of immortality by
Vidya." Avidya means Karma and Vidya means Jfiana.
Being accompanied by Karma this Jfiana is the Devatajfiana
of the sadhaka, that is to say, his Jfiana that the DevatS he
worships in his Karma is Supreme Brahma. He can perceive
Brahma only through the Devata he worships. Brahma is
not an object of his direct perception. But gradually as he
practises Karma and Jfiana together, the Karma purifies his
mind and enables the light of monistic knowledge to shine on
it more and more till ultimately through perfect purification
of the mind the sadhaka, becoming free from attachment to
worldly enjoyment, is free from descent to the mortal world
and through the perfection of monistic knowledge directly
There is thus a sequence in the effects of Karma and
J8ana m the upward elevation of the spirit till liberation i*
INTRODUCTION
25
attained. Karma purifies the mind and places the sa"dhaka
on the path to liberation from which there is no fall to this
mortal world, while JftSna alone gives absolute liberation in
which the individual attains Nirvana, that is, merging in and
unification with the one homogeneous Brahma existence.
This Jfiana is Aparoksha Jfiana, that is, direct realisation of
Brahma, and should not be confounded with the Devatajnana,
explained above, which is Paroksha Jfiana, or indirect know-
ledge of Brahmahood, coalescing with Karma to purify the
sSdhaka's mind and establish him in Aparoksha Jfiana, There
can be no association of Karma with Aparoksha Jfiana, for its
attainment is tantamount to the liberation of the Jlva. This
matter is very clearly dealt with by Satyananda in his com-
mentary on Mantra 9. There is, in fact, an antagonism
between Karma and Aparoksha Jfiana. Where there is Karma
there is no Aparoksha Jfiana and where there is Aparoksha
Jfiana there is no Karma. It must, however, be understood that
hereby Karma is meant sakama or nishkama Karma done by
one who has no Aparoksha Jfiana. All such Karma bind the
Jlva to individual I existence, however highly placed that
existence may be. But he who possesses Aparoksha Know-
ledge is liberated even in life, so that whatever he may do is a
mere activity of his senses without binding effect, for the
individual having become one with Eternal Brahma there is
none whom it can bind, as explained by Satyananda in his
commentary on Mantra 2.
Calcutta . JRanendralXl MajumdXr
18th January, 1918
TRANSLATION OF IS'OPANISAD
AND
SATYANANDA'S commentary
IS'OPANISAD
OF THE
WHITE YAJURVEDA KNOWN AS VAjASANEYA SANGHITA"
TOGETHER WITH THE
COMMENTARY OF SATYANANDA
SATYANANDA'S INTRODUCTION TO HIS COMMENTARY
I bow to Brahma Who has no second, is knowledge itself, is the
doer, the enjoyer, the lord, the subtle, the most gross, the cause of
the cause of the world \
In the Upanisad consisting of eighteen Mantras beginning with
" tea vSsyam " the desire-free seeker of liberation is the adhikari*,
liberation is the necessity, Atma is the subject and indication of the
means of liberation by the establishment of the characteristics of Atma
is the connection*. Liberation is the realisation of the true nature *
of Atma. This realisation is dependant on mental purification.
Mental purification also is dependant on Karma. Those who have
attained to a realisation of the true nature of Atma are liberated even
here. They have no necessity for Karma, nor do they despise Karma.
Those, however, who do not know Atma on account of their minds
1 The cause of tbe world is Prakrti, and Brahma is the cause of Prakrti.
' Person competent to study this Upanisad.
3 Every book to be useful must fulfil four primary conditions, (a) It must deal with
a specific subject. (6) It must be intended to fulfil a necessity, (o) There must be
persons competent to study it. And (d) there must be a true connection between the
subject and the fulfilment of the necessity.
* Svardpa.
30
iS'OPANIgAp
being impure should perform Karma selflessly and with resignation to
tyvara for attaining purification of mind. Those whose minds are,
in consequence of such performance of Karma, purified even in this
birth become liberated in life and, on death, are merged in Atmfi itself.
Those, however, among the performers of self-less Karma whose
mental impurities are not removed in this birth, are, on death, placed
on the Devay&na Path, the path of gradual liberation. There they
gradually attain purification of mind, live in the Brahmaloka till the
end of the Kalka and are, at its end, merged in Brahma. All this which
is in perfect accord with the findings of all Vedanta, we shall explain
as we proceed to comment on the Mantras.
"That" or the Supreme Brahmin is infinite. "This"
or the creation is likewise infinite. Take infi-
nity from infinity, the result remains infinity.
"The universe is an idea in Clod's minrl. The Cos-
mic hind holds the thought of the world. We
humans are parts of that thought ana, to a limited
degree, somehow share in thinking it. We see
objects distributed in space and experience events
ordered ir time. The experience of di recti or and
of time's succession is made for us >-y the mind.
Infinite duration and existence alone are real.
The <io? la-h ind is all-conscious, all-knowing aim
all-present. All points in space ar,'. all moverents
in time are hela within it. Yet in the very act of
revealing its own existence through the universe,
the world-bird hides its own truth, when God he-
gins to appear, it disappears. The universe of
finite loirs coj ti ibute.- towards the form of tie
whole Co.- ros, hut cannot by itsi If constitute it,
for even the totality of finite forms falls fax-
short of it. The infinity of all it fir ites has a
value all i ; .,s own which transcends every possible
gatherirg-us of lesser values, howtver c-nnpiete
it he. world-! in a iic\er lofts any part of it when
it projects the universe, hotl-.in™ is. realdy taken
away fi'cm it and nothir." is re; lly aw.x-d to it.
The ,<ot lci-I'ird is not sepa rate f : cm it,: rate rift Is
a na activities. It i s trul; ■ in f ii < ite . "
Selected ana auspted from
iaul J-rui'itcn's
Tlit; spiijTAi, oasis or iai.
IS'0PANI$AD
Benediction
Om that is perfect, this is perfect, from the perfect arises
the perfect. Taking the perfect of the perfect, it is the perfect
that remains \
Om peace, peace, peace %
1. By Is'a is to be covered all this, that which is
changeful in the changing world. Hence by renuncia-
tion it should be enjoyed. Do not crave for any-
body's wealth.
All this visible world, consisting of moving and non-moving
things and characterised by waste and accretion, should be covered by,
that is, looked at as, Brahma Which is consciousness. Is'a is the
Ruler, the creator, preserver and destroyer of the world. That is,
Is'vara. And Is'vara is consciousness by virtue of His character as
the doer. S'ruti say, " He is the seer, the toucher, the hearer, the
smeller, the taster, the thinker, the determiner, the doer, the Purusa
who is the cogniser. He is established in the supreme undecaying
AtmS." By Is'vara, such as He is, the world should be covered.
The meaning is that although in a worldly view things of the world
are worldly, in a spiritual view they are considered to be conscious.
1 That means Supreme Brahma which is invisible. This means the visible world.
This is perfect in the sense that it is in reality Supreme Brahma. Taking the perfect,
that is, the Supreme Brahmahood, of the perfect, that is, of the world, it is the perfect,
that is, the One Brahma, that remains. This mantra amplifies the dictum, " Certainly
all this is Brahma." Brhadaranyakopanisad V. I. 1.
32
IS'OPANIgAp
It is the Mayas'akti of Brahma which is possessed of infinite and
inscrutable powers which evolves as the world. And this M&yatfakti
is consciousness because S'akti and possessor of S'akti not being
different, She is not different from Brahma. She, again, is Mala-
prakrti, the material cause of the world composed of Sattva, Rajas
and Tamas gunas. This S'akti controls her own consciousness and
appears as unconsciousness in order to enable JIvas to enjoy the fruits
of their Karma. In reality, however, there is nothing unconscious in
the world, as S'ruti says, "Certainly all this is Brahma " ; " All this
is AtmS, " ; " Purusa is this universe, karma, tapas, Brahma, supreme
immortality " ; " This Brahma, Which is immortality, is in front,
Brahma is behind, Brahma is on the right hand side and on the left.
It extends above and below. In fact, this vast universe is Brahma " ;
and so forth. Wise men whose minds have been purified through
exhaustion of the fruits of Karma cover the whole world with Brahma,
that is, look at it as Brahma. World means the earth and other
lokas Hence, that is, the whole world being Brahma, it should be
enjoyed by renunciation, that is, in a manner to bring about renun-
ciation, without craving for fruits, by forsaking the idea of its being
different from Atm5. Anybody's wealth, that is, any object of desire
belonging to own self or anybody else. The sense is that when all
objects of desire appear as consciousness their character as objects of
desire vanishes. Bhagavan* also has said, "When a man aband-
oned, O Partha, all the desires of the heart and is satisfied in AtmS
by AtmS, then is he called quietminded."
2. It is by doing work in this way that one may
desire to live here a hundred years. To you man
there is thus no way other than this by which Karma
will not stick.
The man who does work, that is, allows his senses to operate,
in this way, that is, with the knowledge that all is Brahma and
without craving for fruits, that one may desire to live here on earth
'There are seven lokas, that is, habitations for JIvas, namely, Bhu, Bhuva, Svah,
Maha, Jana, Tapah and Satya. Bhu is the earth.
* Shrikrishna in the BhagavadgltS.
SATYXNANDA'S commentary
33
.a hundred years, that is, a long life. The word you is used to indicate
that this applies to every man. There is thus no way other than
this, that is, no way other than selfless work, by which Karma will
not stick, that is, you will not get the fruits of Karma. The state of
liberation-in-life of those who know Atma is indicated here. So
long as the body exists even no wiseman can live inactive, for he
has his senses and is subject to prarabdha 1 Karma. Bhagavan also
says the same to Arjuna, " Nor can any one, even for an instant,
remain really inactive, for helplessly everyone is driven to action by
gunas 8 born of Prakrti."
Now, it has been said in the First Mantra that he who knows
Atma to be Brahma and is liberated in life sees Brahma everywhere
even while doing work through the operation of the functions of the
body under the influence of Prakrti or for the teaching of men. In
the Katha Upanisad also it is said, " The seat of the Unborn and
Ever conscious has eleven gates. By working (for Him) one does
not grieve, but being liberated, is saved (from rebirth) ".* If such a
liberated knower of AtmS wants to live even a hundred years Karma
does not attach to him. The expression " desire " is here used simply
for laudation, to show that no amount of Karma can bind one who
is liberated in life. The conflict between J nana and Karma is to be
understood to exist in relation to the Sakama and Niskama Karma of
the ignorant and not in relation to the mere activities of the senses
of wisemen. 4 Like the performance of the duties of a Kshatriya by
Bhagavan Vasudeva *, the activity of the senses of wisemen is not
such work as binds the Jiva to the world-tree. Smrti 8 says, " Nor
do actions attach to Me nor do I desire for the fruits of action " ;
" O Dhanafijaya, T actions do not bind him who is self-possessed " ;
1 Karma is of three kinds : — (1) Prarabdha. which has begun to work and of which
the consequence is the present life. (2) Sanchita, that is. stored, which has not yet
begun to bear fruits. (3) KriyamSna. which is being earned by present action.
* The Sattva, Rajas and Tamas gunas.
•The Unborn and Ever-conscious is Atma. The seat is the gross body. The eleven
cates are the two eyes, the two ears, the two nostrils, the mouth, the navel, the generative
organ the anus and the Brahmarandhra, that is, the apertuie at the crest of the head.
*Work done by wisemen who know Atma is mere activity of the senses to which he
attaches no ahangkfira.
•Visudeva is Shrlkrishna. He was a Kshatriya and, although an incarnation of
IVvara, performed all the duties of the caste he had assumed.
• The GitS SmrU.
' DhanaBjaya is a name of Arjuna.
34
fSOPANIgAp
" He whose Atma has become AtmS of all beings is not affected even by .
doing work " ; and so forth. S'ruti says, " The knot 1 of the heart
is cut, all doubts are dispelled and all Karma is destroyed of him who
has seen Him who is the cause and the effect " ; * " When all the
desires which harbour in his heart are removed, the mortal becomes
immortal and tastes of Brahma even here"; " When the seer sees
the shining Purusa who is the doer, the lord, the source of Lord
Brahma, then the wiseman is washed clean of virtue and sin and
attains supreme equanimity " ; and so forth.
3. Asurya is the name of the lokas covered
with blinding darkness. To them they go after death,
the men who kill A"tma.
After speaking of the state of liberation in life characterised
by a thorough knowledge of Atma, in this Mantra the Upanisad
speaks of the state of delusion characterised by a thorough want of
knowledge of Atma in which one thinks, " consciousness does not
shine, it does not exist." * Suras are wisemen. Those who are not
suras are asuras, thoroughly devoid of the knowledge of Atma. In the
story beginning with " Wherefor Devas and Asuras struggled," the
Chandogyopanisad, by saying that " the Asuras struck (the prana)
with sin," indicates that they are darkness itself, destitute of the light
of Atma — blind egotism, sinful. The Kathopanisad says, " How
can that (Atma) be known from any body other than who believes in
its existence," and, " Of the two (upadhi-ridden Atma and upadhi-
free Atm5) upadhi-free Atma should be realised as existing in Truth.
The Truth favours him who realises (AtmS) as existing." Hence the
Upanisad indirectly points to the infidel who does not perceive the
existence of Brahma in either svarupa or tatastha aspect. In the
Gita S'astra also it is said, "Men, who have the nature of Asuras,
know neither devotion (to duty) nor abstinence (from evil). Neither
1 The knot of the heart consists of desires.
•The cause and the effect is Brahma. The cause is the cause of the world and the
effect is the world.
* Consciousness does not appear as an independent principle and not an attribute oi
the physical body. Hence, there is no existence of consciousness as an independent
principle,
satyXnanda's commentary
35
cleanliness nor good habit nor truth exists in them. The world, they
say, is without truth, without basis, 1 without an IVvara, brought about
by mutual union and caused by lust and nothing else.* Holding these
views, these ruined selves of small understanding and fierce deeds
prevail as enemies of the world for its destruction," and so forth.
Lokas having the character of asuras are asurya lokas. The world
loka is derived from root lok, to obtain, and means what is obtained,
that is, fruit of Karma consisting of a particular rebirth. Covered
with blinding darkness, that is, the darkness of delusion,* devoid of
the light of Atma. The men who kill Atma are the men who, through
delusion of intellect, think that beyond the body, there is no undecay-
ing and undying Atma consisting of consciousness. Fruits of Karma
are of three kinds. The Karma which consists in the worship of the
tatastha saguna 4 aspect of Brahma-consciousness and is performed
with faith and resignation to Is'vara, with a mind purified by tapas
and so forth, leads to Brahmaloka * by the Devayana Path whence
there is no return. The men, however, of impure minds who consider
heavenly happiness to be the highest object of attainment and to that
end perform Yajnas and so forth with a craving for their fruits, their
Karma leads them to the Chandraloka by the Pitryana Path from
which there is a return to this sangsara. Those, again, who consider
the body to be Atma and are devoted to this world and thoroughly
deluded, for them there is no journey to the next world either by the
Devayana Path or by the Pitryana Path. On the contrary, they take
birth and die repeatedly without interruption as insects, flies and
other ephemeral creatures. The lokas of these ephemeral creatures
are asurya, covered with the blinding darkness of perfect ignorance.
S'ruti says. " The peaceful men who, living in forests on alms,
practise tapas and s'raddha and wisemen become taintless and by the
solar gate go where resides that immortal Purusa of undecaylng
self " ; * " The deluded men who consider Yajnas and works of public
1 Basis of dharma and adharma. ' This the view of ChSrvSka. ' Moha.
* The secondary aspect in which 5tma has assumed the upadhi of gunas.
* The loka of Brahma or Hiranyagarbha.
* Peaceful men are men whose senses have been withdrawn from their objects— men
belonging to the vanaprastha and sanyasa as'ramas.
Tapas— Duties of own atframa.
SfraddhS— Knowledge of Hiranyagarbha and others.
36
IS'OPANISAD
utility as the best and do not know of any thing better, they enjoy on
surface of heaven earned by their good deeds and thereafter enter
into this or even a worse loka " ; " Now, to neither of these two
paths go these little ephemeral creatures who are born again and
again. This is the third place " ; " The means of attaining to the
next world is not revealed to the child 1 who is attached to worldly
objects and deluded by wealth. This is the world, there is none
beyond it — whoever thinks thus comes under my 2 sway again and
again " ; and so forth. Smrti also says, " White and black,* these
are thought to be the world's everlasting paths. By the one he goes
who returns not, by the other he who returns again " ; " Cast into
the wombs of Asuras, deluded birth after birth, attaining not to Me,
O Kaunteya, they sink into the lowest depths " ; and so forth.
4. Unmoving and one, swifter than the mind,
the Devas do not get It as It moves before (them).
Running It surpasses others. Non- moving, M5ta-
ris'va places all Karma in It.
After showing the state of liberation in life of those who
possess perfect knowledge and the state of blinding darkness indicated
by ephemeral existence of those who are perfectly ignorant, the
Upanisad proceeds, in this Mantra, to show the nirguna and saguna
conditions of the primary and secondary aspects * of Brahma Which
is consciousness. Unmoving (anejat), that is, devoid of all change of
condition, nirguna. One (ekang), that is, without a second, the same
at all times and in all things. In Nirguna Brahma Which is pure
and perfect consciousness there can be no diversity either in itself or
in own class or in different class.* But when Its connection with
JVisemen — Householders who know PanchSgnividya, or the science of Five
Fires (See Chhindogyopanisad V, 3 ff).
Taintless— free from virtue and sin.
Solar gate — the DevaySna Path.
Immortal Purusa — Hiranyagarbha.
Of undecaying self — living so long as the sangsara lasts.
' Child, that is, one who is senseless like a child.
•My, that is, of Death.
•The Devaysna Path is called white because knowledge shines in it. The Pitryana
Path is called dark because there is no light of knowledge in it,
* Primary— svarupa. Secondary — tatastha.
• la itself— svagata. In own class— svajeaya, In different class— Vljitiya.
satyXnanda's commentary
37
gunas becomes manifest, then there appear in It, as the Supreme
Is'vara possessed of infinite and inscrutable powers, diversities apper-
taining to Its secondary aspect. This is said in swifter than the mind
(manaso javlyah). The mind here stands for all the inner senses). 1
Swifter, that is, extremely restless, changeful. The mind which
assumes the shape of a different thing every moment, is the most
restless of all worldly things. Brahma assumes the aspect of Maya
and producing the movement 1 of desire for creation in Itself, creates
the world, constantly changing, out of that movement. " He desired,
I shall become many for creation " ; " In the beginning there was this
Atma alone. Nothing else appeared. He desired, I shall create
lokas " ; " Out of It appear life, mind and all the senses, space, air,
fire, water and earth, the supporter of the universe " — in these and
many other places S'ruti teaches that Brahma is both the creator and
what has to be created. Brahma is swifter than the mind on account
of its being the creator and the created. Whatever form of
vrtti * the mind takes, Brahma first creates Itself as that vrtti in
order to enable the mind to enjoy the fruits of its Karma according to
its impressions. 4 The Devas, that is, the Shining Ones, the deities
presiding over the senses, do not get it, that is, do not get this
Brahma, on account of their Rajasik and Tamasik impurity. Else-
where also S'ruti says, " He knows the knowable, of Him there is no
knower." The Kathopanisad says, ."The Self-manifested One*
smote the senses by making them outward-going. Hence they per-
ceive outward things and not the inner Atma." As It moves before
them, that is, as It engages Itself in creation prior to the activities of
the mind and the senses for their purpose The Kathopanisad also
says, "The Purusa who wakes among the sleeping, making objects of
desire for them, that is the Light, that is Brahma, that is called
Svagata diversity is a diversity of the nature of leaves, branches and so forth of a
tree. Svajattya diversity is a diversity of different individuals of the same class, as of
different trees. Vijatiya diversity is a diversity of different class, as of trees, men, birds,
beasts and so forth.
1 The inner senses are manas, buddhi, chitta and ahangkara.
' Movement— Kshobha.
'Vrtti— function. Preception of an object means that the mind has functioned as,
taken the shape of, that object.
4 Impression— samskira.
' SvayambhO, Supreme Is'vara of whom there is no creator.
6 Objects must be created before the mind and the senses can move towards them*
38 IS'OPANlgAp
Immortality. It is the refuge of all the lokas. None surpasses It.' 4
Or, 1 because Brahma sends the mind and senses to their respective
works, It is said to be moving before them, the activity of the sender
being prior to that of the sent. The Talabkara Upanisad first asks,
" By whom desired and sent does the mind move? By whom engaged
does the Prana first move ? By whom desired do people speak ?
What Deva does engage the eye and ear ? " and then answers, " He
who is the ear of the ear, the mind of the mind, the speech of the
speech, the Prana of the Prana, the eye of the eye." This establishes
that Brahma is the root of all perceptions. Elsewhere, S'ruti says,
" He is the seer, the toucher, the hearer, the smeller, the taster, the
thinker, the determiner, the doer, the Purusa, who is the cogniser.
He is established in the supreme undecaying Atma." In order
to bring out the contradictory characteristics of Brahma according
as It is saguna or nirguna, again says, running It surpasses
others etc. Running (dhavatah), that is, becoming active, It (tat),
that is, Brahma, surpasses (atyeti) others (anyan), that is, the mind,
senses and so forth. After speaking of the saguna aspect, speaks of
the nirguna aspect thus. Non-moving (tishthat) means that the
Brahma Principle is inactive and unchanging. As Brahma, Which
is without a second, is only consciousness, It cannot change into what
is different. Nevertheless, on account of Its being possessed of
inscrutable powers, It appears as May5 in creation. Maya, Who is
Brahma 1 and is consciousness,* holds in Herself unbeginning Karmik
impressions in the form of Sattva, Rajas and Tamas gunas. Hence
She is Gunamayl despite Her being Chinmayl. The gunas also are
nothing but Chitsakti on account of the absence of any second
principle. Brahma, which is perfect consciousness, creates the world
in the form of Maya composed of these three gunas and then Itself
assumes the character of Jiva therein for the accomplishment of Its
world-play. As S'ruti says, " He created all this, everything that is
here. Creating it He entered into it " ; " This (world) was non*
existence before. Out of it arose existence. Then He created
'An alternative meaning. It is the rule with commentators that among many
possible meanings, the more appropriate ones are placed later, the most appropriate one
coming the last.
'Brahmamayl. *ChidrOpinl.
satyXnanda's commentary
39
Himself"; and so forth. Matariswa, that is, he who moves in the
firmament, that is, Air, that is, Prana. Prana places all Karma,
consisting of Dharma and Adharma, in It, Brahma. Prana, which is
activity 1 places all karmas, resting in it, in Brahma, because in reality
they are nothing but Brahma.
5. It moves, It moves not ; It is distant, It is
near ; It is within all this and It is outside all this.
In this Mantra the Upanisad repeats the purport of the last
Mantra in order to more clearly put forth the contradictory character-
istics of Brahma according as It is Saguna and Nirguna. //, Brahma,
moves (ejati), that is, becomes active owing to connection with the
gunas in the aspect of Maya. It moves not (naijati), that is, remains
inactive owing to want of connection with the gunas in the aspect of
perfect consciousness. It, Brahma, is distant, because in Its nirguna
aspect It is unattainable by the mind or the senses. S'ruti says,
" Which speech fails to reach along with the mind." It is near, that
is, Brahma is near, because in Its saguna aspect It is everywhere in
in the world. It is within all this, that is, within all visible things of
the world in the aspect of conscious Atma. S'ruti says, "Atma exists
in the hearts of creatures "; " Him who is seen with difficulty, is hidden,
exists entered into things, is seated in buddhi, exists in the cave*, is
ancient ; s "The one controller, the Atma in all beings " ; " The Atma
who is in all things " ; and so forth. Smrti also says, " Is'vara, O
Arjuna, resides in the hearts of all beings." It is outside all this, that
is, Brahma is outside all things of the world as the object of enjoy-
ment. 4 The Mundaka Upanisad also shows the contradictory
characteristics of Brahma : " It is great, divine and unthinkable. It
also appears subtler than the subtle. It is more distant than the
distant. It also exists near within the body. To those who can see,
It resides in the heart."
1 KriyStmaka. PrSQa is the vital air, and constant activity in respiration, circulation
of blood and so forth are what gives it the vital character. Hence it is said to be
activity itself.
' The cave is the body full of troubles. * Eternal.
* Everything is here conceived to have an inside and an outside. In fact, the thing
itself oonsists of this inside and outside. The inside is XtmS and the outside the object
of enjoyment (bbogya).
40
ItfOPANlgAD
6. He, who sees all beings in A.tma and Stma 1
in all beings, does not therefore speak ill.
After speaking of the existence of Brahma within and outside
all the world, the Upanisad proceeds to explain how men who are
liberated in life, are united with Atma and know Brahma, see Atma
everywhere. He, the knower of Brahma, who sees all beings, that is,
all things of the world which are parinamas of Maya, in Atma"
(atmani), that is, as Atma. That is, he who perceives that the
Brahma Which exists in him as conscious Atma also exists as all the
things of the world in the aspect of Maya. He who sees Atma in all
beings, that is, who perceives that the Atma Who is in him is also the
Atma in all things, like space in the cup, the curtain and so forth.
Just as the distinctions of cup, curtain and so forth do not in reality
make any distinction in the space in them, so distinctions of things
do not make any distinction in Atma. He who perceives this does
not therefore, that is, in consequence of this monistic perception,
speak ill, because Atma is the seat of supreme love. It is because
Jlvas fail to perceive the One Atma in all things that failure to get
happiness always and everywhere induces them to speak ill of things.
S'ruti says, " The one controller, the Atma in all beings, who makes
one form into many. Perpetual happiness comes to the peaceful men
who see Him in themselves and not to others " ; " He who knows
the Bliss of Brahma 1 is not afraid of anything " ; and so forth. Smyti
also says, " As the mighty air, moving everywhere, is seated in space,
so know that all beings are seated in Me " ; " He whose self is in
Yoga, 2 sees Atma in all beings and all beings in Atma. He sees the
same everywhere " ; " Supreme joy comes to this Yog! whose mind is
peaceful, whose troubles have ceased, who is sinless and has become
Brahma " ; and so forth.
7. In whom all beings have become Stma", what
delusion, what grief can there be in that (Stm5, of
the wiseman who sees oneness ?
1 The Bliss of Brahma means the Bliss which is Brahma. Bliss and Brahma are one
and not two different things.
'That is, whose mind has attained samadhi.
satyXnanda's commentary
4i
This Mantra repeats the purport of :the preceding Mantra for
clearly stating the absence of delusion and grief in him who sees
nonduality. In whom (yasinin), that is, in which Atma, all beings have
become Atmd, that is, he who perceives all beings to be the One
Principle, Atma. Grief and delusion caused by attachment, hatred
and so forth are possible only in those who do not know Atma and
perceive that many things exist, and not in those who know Atma,
are devoid of dualism and have a pure mind, free from desires. The
Katha Upanisad says, " There is nothing manifold here. He who
sees as if there is manifold existence here gets death after death," and
this clearly indicates that only ignorant men, who see manifold
existence, that return to sangsara again and again on account of their
being subject to grief and delusion. Those, however, who perceive
the Monistic Principle are, on account of their being free from them,
liberated from the wheel of sangsara. S'ruti says, " Just as pure
water being poured into pure water becomes the same, so, O Gautama,
becomes the Atma of the Muni 1 who knows " ; " It is Atma. He
who knows this himself enters into Atma " ; and so forth. S'ruti also
says, " If the person knows Atma as ' This I am ', for which desire
and for whose purpose should he trouble his Atma with the troubles
of the body ? " " By knowing Him who is seen with difficulty, is
hidden, exists entered into things, is seated in buddhi, exists in the
cave and is ancient 1 and shining, by means of spiritual Yoga, the
peaceful man forsakes joy and grief " ; and so forth.
8. He encompassed the white, bodiless, pain-
less, nerveless, pure and sinless. The SvayambhB,
Who is omniscient, rules the mind and is omnipre-
sent, properly distributed the desires among the
eternal years.
After speaking of the world as Atma and of the greatness of
this knowledge, the Upanisad proceeds in this Mantra to show the
saguna character of that Atm§ as body, Jlva and Is'vara and the
nirguna character as the Kutastha. He, Atma, becoming Saguna,
"* Muni means the meditative mam * Vide ante, commentary cm Mantra 5.
42
IS'OPAN*$At>
encompassed in the forms of body and JIva. Encompassed whom ?
The white (s'ukra), that is, what is free from the dirt of Rajas and
Tamas, shining. In the word nerveless, nerve stands for all instru-
ments of work. Hence the word means inactive. Sinless, that is,
devoid of the sangskaras of dharma and adharma. S'ruti says, " The
Purusa is shining, formless, existent with inner and outer objects,
unborn, pranaless, mindless, white, supreme beyond what is supreme
and undecaying." 1 These are the Svarupa or primary characteristics
of Brahma, indicative of Its Niskala* aspect. The Mandukya
Upanisad says the same thing in determining the Fourth ' State of
Atma, as, " The Fourth is considered to be He Who is unseeable,
unusable, untakeable, undefinable, unthinkable, unspeakable, Whose
existence is proved by the perception of one Atma in all conditions,*
in Whom all prapancha * ceases, Who is unchangeable, auspicious and
non-dual." Nirguna Atma Who is pure Chit * is encompassed by
Saguna Atma by means of three bodies characterised by wakefulness,
dream and sleep. Inspite of being thus encompassed the Atma is really
bodiless ; for, although He presides over bodies it is not possible for Him,
on account of His having no connection with gunas, to be endowed
with the characteristics of bodies. The Chandogyopanisad says.
" O Maghavan, this body is mortal, in the grasp of death ; it is the
seat of this immortal bodiless Atma. Good and evil influence him
who has a body. Good and evil do not forsake a thing which has a
body. But good and evil do not touch that which has no body."
The meaning is that Atma as Nirguna Kutastha is bodiless and as
Saguna JIva is possessed of body. The pure consciousness of Saguna
Atma is more or less suppressed by the gunas in Himself and thus
He becomes a JIva and a body. Nirguna Kutastha Atma is encom-
passed by these JIva and body aspects of Saguna Atma. It is the
opinion of all Upanisads that only one Principle exists and nothing
else. This principle is Brahma which is consciousness. Hence the
whole world is consciousness. In creation this consciousness appears
*"What is supreme and undecaying" is Praktti which is supreme beyond its
effects. Nirguna Brahma is supreme beyond Prakfti out of which all Vikftis arise.
* Niskala is unconnected with Kala or Prakfti.
' Cbaturtha or Turlya. * The conditions of wakefulness, dream and sleep.
* The phenomenal world. ' Consciousness.
SatyXnanWs commentary
43
in every body both in perfection and in imperfection. In perfection
it is KCUastha and in imperfection it is JIva and body. How does
perfect consciousness become imperfect ? Because of its unbeginning
Creative S'akti 1 possessed as it is of inscrutable S'aktis. Is this S'akti
consciousness or something different from consciousness ? She 1 is
consciousness on account of there being actually no difference between
a S'akti and the possessor of a S'akti. How does Creative S'akti who
is consciousness take away* consciousness? We have said, because
Brahma is possessed of inscrutable S'aktis. The Aitareya Upanisad
also says, "This heart* and mind, this consciousness, Is'varahood,
scientific knowledge, true knowledge, 4 intelligence, sight, sustenance,
thinking, talent, sorrowfulness, remembrance, determination, persever-
ance, vitality, desire, dominance — all these are the names of true
knowledge. This is Brahma, this is Indra ; this is Prajapati. All
these Devas, these five Mahabhutas, namely, earth, air, space, water
and fire, and those small and other creatures ; the causes and the rest,
namely, those born of eggs, those born of the womb, those born of
moisture and those springing out of the soil — horses, kine, men,
elephants, whatever living animals walk or fly and whatever is
immovable — all this derives its existence from knowledge, is estab-
lished in knowledge. The world is derived from knowledge, established
in knowledge. Knowledge is Brahma." It is owing to the Karmik
impressions of Jlvas consisting of desires for enjoyment that the
phenomenal world* appears in Vyavahara as unconscious. Under the
influence of impressions jlvas desire enjoyment, and the phenomenal
world of enjoyment appears for the satisfaction of these desires. It
is owing to the imperfect consciousness of Jlvas that they desire
enjoyment and regard the phenomenal world as unconscious and
enjoyable. Hence impressions are the cause of Jlvas' imperfect
consciousness. The impressions are composed of gunas and evolved*
out of gunas. Maya, the Gunamayi Creative S'akti of Brahma, covers
Her own perfect consciousness in the aspect of Karma and Karmic
impassions and appears as JIva and so forth. S'ruti says, "The
1 Sristis'aktf. 3 Literally, reduce.
* Consciousness— SangjBina. Scientific
True knowledge-Prajnana.
* Phenomenal world— prapaflcha.
' Heart (hrldaya), the seat of buddhi.
knowledge— Vijflana Is'varahood— A jff ana.
' Parinama.
44
IS'OPANI?Ap
Chhandas, 1 Yajnas, Kratus,' Vratas,* the past, the future and all
that* the Vedas speak of, as May! * creates this universe, the other
is bound to it by Maya ; know Maya to be Prakrti and May! to be
Mahes'vara.' It is by His limbs 7 that all this world is pervaded " ;
and so forth. This is Brahma's creative play. " He desired I shall
become many for creation. He performed tapas. Performing tapas
He created all this, everything that is in the world. Creating it He
entered into it." This S'ruti proves that the creation is derived from
desire, that is, karmik impression, and tapas, that is, knowledge.
Hence there are two aspects of Maya, who may also be called Creative
S'akti, Mulaprakrti or Saguna Brahma, namely, the aspect of desire
and the aspect of knowledge. In the aspect of desire She is com-
posed of the three gunas and in the aspect of knowledge She is
consciousness. As composed of the three gunas, She is the cause of
the gross, subtle and causal bodies and, as consciousness, She is the
cause of all sensations and perceptions in the bodies. The three
gunas also are not different from consciousness. In dissolution they
exist in the form of Brahma. S'ruti says, "Then* the One 8 lived
windless, 10 united with Prakrti. Nothing existed besides It " ; " O
good one, this world existed before as existence, one and without a
second *' ; and so forth. At the end of dissolution also the gunas
exist as consciousness, in a state of equilibrium, as the self of Iffvara,"
for which I&vara is possessed of the qualities of omniscience, rulership
and so forth. S'ruti says, " They (the Yogis) saw the S'akti who is
the Deva," hidden by Her own gunas," that is, the primary aspect
of Creative S'akti in which She is perfect Brahma-consciousness is
hidden when She appears as the three gunas. For the purpose of
creation this Bhagavati S'akti forsakes, in part, the state of equili-
brium and homogeneity," and becomes heterogeneous as three gunas
* Chhandas— Vedas. > Kratus are a class of yajBss.
* Vratas are vows such as ChSndrSyana.
* The present is included in this "all that ". * Mayi— possessor of MSyS.
' Mahes'vara— Supreme Is'vara. The highest creator.
Limbs— avayava, parte. Although Mahesvara is impartible, parts are attributed to
Him in the analogy of diversities in the world.
u I^r' 11 dissolution - * One— Brahma or Purusa.
" Windless— breathless. Brahma-existence does not require breathing. Breathing
is a physical characteristic, dependent on the existence of air and the body. In dissolution
however, nothing exists save Brahma-existence.
" Is'varStmanS. " The Deva here is Shining Brahma. w Ekarasatva.
satyXnanda's commentary
45
by virtue of Her possessing inscrutable powers. Hence the world, in
which She, again, enjoys as Jiva owing to Her connection with the
gunas in inequilibrium and rules everything as Isvara owing to Her
connection with the gunas in equilibrium. Never do the gunas exist
separated from consciousness, because consciousness is all-pervading.
Hence the theory of their being different from consciousness becomes
untenable, as also for the reason that at the end of dissolution they
appear out of Brahma, Which is consciousness, and, again, at
dissolution merge into It. S'ruti says, " This Supreme Brahma is
sung. In It the three are well-established. It is also Aksara." The
three are object of enjoyment, enjoyer and director l , and Aksara,
that is, the Undecaying One, is Nirguna Brahma. After speaking of
the encompassing character of Saguna Atma as body and as 1 Jiva, the
Mantra proceeds to speak of Him as Director. Svayambhu, that
is, He who becomes Himself, causeless. By virtue of His being
possessed of inscrutable powers He Himself appears as Iffvara
and as the world. Omniscient, that is, He who sees everything.
This indicates that He presides over the causal body. Rules the
mind — this indicates that He presides over the subtle body. Omni-
present that is, exists on all sides. The original is paribhit. It may
also mean, exists above (pari — upari) all things. This indicates that
He presides over the gross bociy also. 1
Properly (Yathatathyatah), that is, as it should be. Desires
(arthan), that is, impressions of Karma performed for welfare in the
next world. Years stand for time. Eternal years means eternal
time. Time is thus spoken to be eternal. The Pras'nopanisad
says, " The year is Prajapati. He has two paths, southern and
northern. Those who perform Yajnas and so forth attain the Lunar
Loka. These return again. Hence these Rsls who desire progeny
go to the south *. And those who seek Atma by brahmacharya 4 ,
faith * and vidya ' go to the Sun by the northern path V Here also
1 Director — prerayita or niyants ; He who directs and controls all enjoyment.
' The three aspects of Is'vara in which He presides over the causal body, subtle body
and gross body are called Is'a, Sutra or Hiranyagarbha, and Virat or VaishvSnara.
* The PitrySna. * Celibacy and all-round physical and mental purity.
• S'raddha. ' DevatajH&na, the knowledge that Prajapati is Atma,
T Th« DevaySna.
46
ItfOPANISAD
S'ruti places the Karmas of men in Prajapati who personates the
year, month, day and night.
9. Into blinding darkness they enter who prac-
tise avidya". Into even greater darkness they who
are attached to vidyS.
This and the following Mantras explain the varieties of those
Karmas and where they are respectively placed. Karma for the next
world is of two kinds, namely, that which causes return to this world
and that which gives immortality. The wiseman who knows Brahma
and perceives non-duality, or " who sees all beings in Atma and Atma
in all beings " and " in whom all beings have become Atma," there is
nothing he has got do, for he has no necessity and no hankering for
the next world. He becomes liberated even in this world and even if
he does Karma it does not bind him. This has been said in the
Second Mantra. S'ruti says, " When all the desires resting in his heart
are removed, then the mortal becomes immortal and tastes of Brahma
here " ; " When the seer 1 sees the shining Purusa who is the doer,
lord and source of Brahma, then the wiseman is washed of virtue and
sin and spotless, attains supreme equanimity " ; He is the best of
Brahma-knowers who sports in Atma^and does (similar) * work " ;
" The desires of him whose desires have been gratified * and who
has known Atm5 all disappear even here * ; " Those who are de-
voted to Brahma are merged in Brahma and freed from birth " ; and
so forth. Smrti also says, " But the man who rejoices in AtmS, is
satisfied with Atma, and is content in Atma, for him there is nothing
to do. For him there is no interest in things done in this world,
nor any in things not done, nor does any object of his depend on any
being"; and so forth. But everyone is not entitled * to knowledge
of Brahma, Which is eternal, pure, enlightened and liberated.
Attachment * to Brahma is for wisemen 1 alone. The ignorant are
attached to Karma. So long as the mind is not purified, there can-
not be perfection of knowledge. The mind is not purified so long as
1 Jlva. * Similar work is meditation, cultivation of knowledge, vairayga
(dispassion) and so forth. * That is, who has no more desires. 4 In this life.
•Adbikarl. »Nistha. T JB»n|,
satyananda's commentary
47
there is not an end of desires. Desires cannot cease so long as
Niskama 1 Karma is not practised. Hence ignorant men who seek
liberation should by all means practise Niskama Karma. Such
ignorant men, however, as are thoroughly deluded and seek the
happiness of a life in Heaven, perform the Karmas prescibed in S'ruti
and Smrti with a craving for their fruits and thus abide in ignorance*.
Their desires do not cease and their Sangsara 3 does not end. S'ruti
says, " The boys * who live in ignorance in various ways, think that
their purpose has been fulfilled *. Men who are devoted to Karma
do not know (Atma) through attachment. Hence their life in Heaven
ends and stricken by grief they then fall " ; " The deluded men who
consider yajnas and works of public utility as the best and do not
know of anything better, they enjoy on the surface of Heaven earned
by their good deeds and thereafter enter into this or even a worse
loka;" and so forth. Smrti also say, " Enveloped is knowledge by
this constant enemy of the wise in the form of desire which is, O
Kaunteya ', insatiable like fire " ; " The knowers of the three T , the
Soma-drinkers, the purified from sin, worshipping Me with sacrifice,
pray for life in Heaven. They, ascending to the holy loka of the
Lord of Suras *, enjoy in Heaven the pleasures of Devas. They,
having enjoyed the spacious loka of Heaven, their virtues exhausted,
enter into the mortal loka. Thus following the Dharma enjoined by
the three, desiring desires, they get birth and death " ; and so forth.
The ignorant men, however, whose minds being enlightened by Guru
or S'astra, consider Heavenly happiness to be small, and, knowing
Brahma to. be bliss, wish for a permanent cessation of the sorrows of
Sangsara, and, thinking the Devas worshipped in various Karmas to
be Brahma Itself, perform the duties of their castes and isramas ',
1 Selfless ; with no purpose. * AvidyS.
•Physical existence subject to birth and death.
* The word is indicative of foolish existence.
•That is, there is nothing beyond Karma, to which they are attached.
' Son of Kunti, Arjuna.
T The three, that is, three Vedas.
• The Lord of Suras is Indra.
•The as'ramas, or stations of life, are four, namely, Brahmar.hsrya, Garhasthya,
Vanaprastha and Sannyasa. BrahmachSrya as'rama is celibate boyhood in which the
boy receives education in his preceptor's house.. Garhasthya as'rama is the station of
family life up to the age of fifty. Vanaprastha As'rama is hermitage in the woods after
the age of fifty. Sannyasa XVrama is the state of total renunciation of the world.
48
rs'OPANISAD
they attain Brahma-loka 1 and become immortal. Hence there are
two classes of men who are entitled to liberation, namely, those who
are wise ' and those who perform niskama Karma. Wisemen, who
know the true aspect of Atma, are established in liberation in life and,
making happiness and sorrow the same *, rejoice in Atma and, in
fact, live in Atma. Leaving this world * they are liberated from
body and merged in Brahma Which is consciousness. Although
performers of niskama Karma do not realise the true aspect 6 of
Brahma in Atma, they perceive that all forms of happiness end in
sorrow. They thus acquire Apara Vairagya characterised by a
dislike for all objects visible and known from S'ruti T and having
recourse to Yoga they reach the path of gradual liberation by niskama
Karma. There in the Satya-loka 8 , their minds being purified, they
acquire Para Vairagya', characterised by an equal view of happiness
and sorrow, and a realisation of the monistic Brahma Principle and
are liberated at the end of the Kalpa. Bhagavan Vasudeva 10 says,
" For a Muni who is seeking Yoga, Karma is said to be the means.
For him when he is enthroned in Yoga, cessation from Karma is said
to be the means " ; " White and black, these are thought to be the
world's everlasting paths. By the one he goes who returns not, by
the other be who returns again. Knowing these paths, O Partha, no
Yogi is deluded. Hence, O Arjuna, be fixed in Yoga in all times.
The fruit of meritorious deeds, attached to the study of the Vedas, to
YajftSs, to austerities and to charities, the Yogi surpasses them all by
knowing this and goes to the first and supreme place" " ; and so forth.
S'ruti and Smrti also say, " The peaceful men who, living on alms in
forests, practise tapas and S'radda, and wise men become taintless
and by the solar gate go where lives the immortal Purusa of undecay-
ing self " 11 ; " When dissolution comes at the end of the life of Brahma,
» Brahmaloka is the loka Brahma. • JHan!.
•That is, having equal disregard for happiness and sorrow.
'That is, when they die. • SvarQpa.
•Inferior Dispassion. See PataBjala Darsana.
' Objects known from S'ruti are heavenly objects to be acquired by Yajnas.
•The highest of the Seven Lokas, the seat of Brahma or Hiranyagarbba.
'Superior Dispassion. See PataBjala Darsana.
" Srlkrishna in the GltS.
"Brahmahood. First, because Brahma is the cause (karana) of the world.
11 Vide ante— Commentary on Mantra 3.
SATYSNANDA'S commentary
49
all of them 1 along with Brahma, having attained Atma, enter into the
supreme state " ; and so forth. They are wise men in comparison
with those who consider yajnas and other Karma as the best, and not
for having attained knowledge of monistic Brahma. Now, what is
the necessity for such men as can perform niskama Karma to
perform Karma at all ? It is but reasonable that those who forsake
fruits of Karma should forsake Karma as well and not perform Karma
which, even if performed without desire for its fruits, will grant fruit
to its performer in the shape of life in Brahma-loka by virtue of his
knowledge 2 that it bears such fruit. There is the necessity on account
of their minds being impure and for want of realisation of Brahma.
So long as the mind is impure and so long as Brahma is not realised,
cessation of Karma 8 is not possible. Control 4 of the organs of action
also does not bring about cessation of Karma owing to the restlessness
of the mind, the impossibility of resting in Paramatma, and the touch
with objects. Such a mind is bound to do Karma and hence it is
useless controlling the organs of action. Bhagavan 5 also has blamed
forsaking of Karma. He has said, " Who sits controlling the organs
of action, but dwelling in his mind on the objects of the senses, that
deluded man is called a hypocrite " ; " Perform you prescribed action,
for action is better than inaction"; "Mayst thou not have attachment
to inaction"; and so forth. In fact, those whose proper sphere ' is
Karma simply increase their mental impurity by forsaking it, for then
the mind, freed from the activity of the organs of action, freely dwells
on objects. It may be said, let their minds rest in vichara 7 of the
true aspect of Brahma. But that is not possible, because such vichara
can not take place in an impure mind. It is when the light of
Brahma shines on the purified mind then that wiseman, who is liber-
ated in life, lives by vichara. The proper sphere of others whose
minds are impure is Karma. S'ruti says, " These are distant from
and contradictory to each other, avidya* and what is known as vidya*."
Here the term vidya means realisation of Brahma and not merely
1 Performers of niskama Karma whose minds have been thoroughly purified in
Satya-loka and who have consequently attained perfect BrahmajSina.
* This knowledge is derived from S'Sstra.
1 Naiskarmya. * Nigraha. • Srikrisbna in the Gits.
* Adhik&ra. * Discursive contemplation,
* Karma, ajHana. •JBtoa.
4
50
IS'OPANISAD
Devatajnana \ because a combination of Devatajnana and avidya is
possible. And this Karma purifies the mind when performed without
desire for fruits, with resignation to Iffvara and with Devatajnana.
Those who can fortunately acquire this purification in this life rise to
the state of knowledge and enter into Brahmahood beyond all lokas.
Those, however, who are not so fortunate attain Brahmaloka and there
in course of time their minds are purified and they are established in
knowledge.
Into blinding darkness (andhang tamas), that is, into the Pitryana
path beginning in smoke and destitute of the light of Atma they enter
who practise avidya. Avidya means ignorance, that is, pure Karma
opposed to knowledge of Atma, sakama (performed with desire for
fruits) and destitute of Devatajnana. S'ruti says, "These* who
perform Yajnas and works of public utility and charities in villages
get unto the smoke, from the smoke unto the night, from the night
unto the other 8 fortnight, from the other fortnight unto the six months
in which the sun travels south. They do not get unto the year.
From the six months they attain the Pitrloka" ; and so on. Into even
greater darkness they enter who are attached to vidya, that is, to
Devatajnana, to Pancagni vidya 4 , to Devatas with the knowledge that
they are Brahma. They are attached to vidya but have forsaken
Karma. The idea is that the fate of forsakers of Karma in the
Pitryana path is darker than that of performers of Karma.
10. Different is said to be by vidya and different
by avidya. This we have heard of peaceful men who
have explained it to us.
Such are the different fruits of vidya and avidya when
practised separately, and the following Mantra 8 speaks of their diffe-
rent fruits when they are practised together. Of peaceful men
(dhiranang) that is, from learned men, acharyas, who have explained
it, that is, the subject of vidya and avidya, to us.
'The general knowledge that the DevatS worshipped is Brahma, that is, it is Brahma
Which appears in the form of the different DevatSs whom people worship.
•Householders. 'Dark.
* The science of Five Fires explained in the Fifth Chapter of the ChSndogyopanisad,
The five fires are the firmament, cloud, earth, male and female. A Jiva's Karma makes
him travel through these in the cycle of his reincarnation. * Mantra 11.
satySnanda's commentary
51
11. Vidya" and avidya", he who knows these both
together, by avidya" he surpasses death and by vidyS
tastes of immortality.
Great is the effect of the practice of vidya and avidya
together. This Mantra says what parts they separately contribute to
produce this effect. Vidya is Devatajnana and avidya is Karma.
He who knows, that is, practises, these both together, that is, practises
avidya enlightened by vidya. Karma accompanied by Devatajnana
becomes free from the desire to enjoy heavenly happiness and is,
consequently, niskama. Such being the case, by avidya, that is, by
Karma, he, the performer of such niskama Karma, surpasses death.
Death here stands for the cycle of birth and death. By Karma he
attains purification of mind and, through cessation of desire for
enjoyment, becomes liberated from connection with the gross body
which is the seat of enjoyment. And by vidya, that is, by Devatajnana
and by Brahmajnana 1 which is its perfection, tastes of, that is,
attains to, immortality, that is, Brahmaloka characterised by non-
return to the mortal world and liberation at the termination of the
Kalpa. S'ruti says, "Those who know this 2 and those who, living
in the forest, practise shraddha and ta'pas, they get unto the light,
from the light unto the day, from the day unto the waxing* fortnight,
from the waxing fortnight unto the six months in which the sun
moves in the north, from the months unto the year, from the year
unto the sun, from the sun unto the moon, from the moon unto the
lightning. Thence that Purusa, who is not a man, takes him to
Brahma*. This is the Devayana Path."
12. Into blinding darkness they enter who wor-
ship asambhuti. Into even greater darkness they
who are attached to sambhuti.
The above purpose is again set forth in this and the two
following Mantras, with reference to the worship of the effect (Karya)
and the cause (Karana). Sambhuti is the cause of the world, that is,
Saguna Brahma. What sambhavati (becomes), that is, appears as the
1 Realisation of Brabma. ' This, that is, PaKchignividya. Vide ants.
• Waxing, that is, bright. 4 Brahma, that is, Brahmaloka.
52
I8'0PANI§AD
*
effect, is sattibhilti. Asambhuti is what is not the cause, that is, the
effect, the world. In speaking of worship, by asambhuti are meant
the Devatas such as Agni, Vayu and so forth, who identify themselves
with the effects. Into blinding darkness, that is, the Pitrloka, they
enter who worship asambhuti, that is, Agni and other Devatas presid-
ing over effects (Karyas), without knowing that they are in reality
Is'vara and with desire for fruits. Into even greater darkness they
enter who are attached to sambhftti, that is, to Saguna Brahma or
Is'vara who is the cause of the world. Karma being their proper
sphere, abandonment of Karma consigns these men, who have no
Brahmajnana, to terribly dark lokas inspite of their Devatajnana.
13. Different is said to be from sarhbhava and
different from asarhbhava. This we have heard of
peaceful men who have explained it to us.
Sarhbhava is sarhbhflti explained above. From sarhbhava
means from worship of Saguna Brahma. From asambhava means
from asambhuti, that is, from worship of Agni and other Devatas
presiding over effects. The rest is as before (Mantra 10).
14. Sarhbhuti and vinasha, he who knows these
both together, by vinSs'a he surpasses death and
by sarhbhuti tastes of immortality.
SambhUti is Saguna Brahma. Vinas'a means destruction,
here that which is destroyed, namely, Agni and other Devatas presid-
ing over effects. Destruction is identified with what is destroyed
because there is no difference between a quality and its possessor
15. By a golden vessel is the face of Truth
covered. Do Thou, O Pusha, uncover it for him
who is devoted to Truth, for sight.
After speaking of the immortality of those who combine
vidya with avidya or sarhbhuti with asambhuti, the Upanisad proceeds,
in the guise of a prayer at the time of death, to show by what path
1 Quality— Dharma. Its possessor — Dharml.
It is the same principle as that S'akti and the possessor of S'akti are the same.
satvSnanda's commentary
53
that immortality is attained. This is done by these last four Mantras.
By a golden vessel, that is, by the bright solar orb, is the face, that is,
the aspect, of Truth, that is, Brahma 1 covered. S'ruti says, " And the
name of that Brahma is Truth". S'ruti also says, "And this Golden
Purusa who is seen within the sun, golden-bearded, golden-haired,
golden all over from the toe-nails." The sense is that the aspect of
Brahma, the Purusa * in the sun, is hidden from the sight of men by
the shining orb. S'ruti says, " The command is, the sun is Brahma."
Do thou, O Pusha, who is the poshaka, or supporter of Jlvas, by the
dispensation of fruits of Karma, uncover it, that is, the face or aspect
of Brahma. When Jlvas rise from the gross body 3 , Deva Pusha
thereupon leads them to the paths they deserve by their Karma.
S'ruti says, " O Pusha, Lord of Path, we invite Thee to us, like a
chariot, for work and gain of food " ; " O powerful one, clear the paths
for gain of food, conquer the obstructors, give fruition to our works " ;
"Be the charioteer 4 of ourYajna"; " O master of food, thou main-
tainest all mayas*. O Pusha, may thy gifts here be beneficial"; and
so forth. For him, that is, for me, For sight (drishtaye), that is, for
seeing the Purusa in the sun who is Truth. This Mantra says that
those who are devoted to truth attain the Purusa in the sun. From
the sun they go to Brahmaloka. S'ruti says " He becomes established
in the sun full of tejas*. As a snake is freed from its skin, so is he
freed from sin and carried up to Brahmaloka by Samas 7 . He sees the
Purusa* who is superior to this Aggregate Jiva 9 and resides in
every body."
16. O Pash5, Ekarsi, Yama, SGrya, Praja-
patya, remove the rays, withhold the tejas. Let
me see that aspect of Thine which is the most
beneficial. He who is that Purusa, He I am.
This Mantra speaks of Deva Pusha as the dispenser of the fruits
of Karma and the possessor of the qualities of rulership and so forth
1 Saguna Brahma.
* Person, the deity or consciousness which is the soul of the sun and presides over it.
* That is, die. * That is, lead our religious works as a charioteer leads a chariot.
' Sayana explains mSya here as prajna, knowledge. ' Light.
' The Samaveda which represents three parts of Om.
* Paramatma. * Jivaghana, Hiranyagarbha.
54
IS'OPANIgAD
of the world. O Pusha, that is, maintainer of the world. O Ekarsi,
that is, he who goes alone. There is none other in whose company or
with whose help he guides JIvas to their respective paths. Or, he is the
fire called by the name Ekarsi. S'ruti says, " The faithful srotrij as 1
who perform their duties \ are faithful to Brahma * and themselves
offer oblations to Ekarsi." And this fire, appearing as the deity
presiding, over the path, leads the hota 4 to Brahmaloka earned by
him. O Yama, that is, he who controls the fruits of JIvas' Karma.
O Siirya — it is because Push! leads JIvas to their respective lokas
according to the desire of the Surya-devata called Aditya that he is
glorified by the name Surya. Or, Surya (sun, who is the source * of
the world, appears as Devata Pusha to place JIvas in their places
according to their respective Karma, and hence Pusha is Surya. S'ruti
says, " O Pusha, the golden boats 6 of thine which move in the sea, in
the firmament, by them thou goest in mission at the will of Surya."
0 Prdjapatya, that is, son of Prajapati, so called because he maintains
praja or people by making them come by the fruits of their Karma.
The Sarhhita S'ruti 7 also says, " Son of Vimuch " — Vimuch is
Prajapati. Withhold the tejas, that is, the scorching aspect of Deva
Aditya. Let me see, that is, so ordain that I may see, that aspect of
Thine which is the most beneficial, that is, which is the seat of
supreme good. S'ruti says, " One is thy white, another is thy black —
like dyau * thou hast these two aspects, day and night." He who is
that Purusa, He I am — the supplicant's Devatajnana is shown hereby.
He who is that Purusa, that is, the Aditya Purusa in the solar orb, He
1 am, and hence I pray to be united with him. S'ruti says, " The
Purusa who is seen in the sun, He I am, verily He I am."
17. Now may the air become immortal air and
this body reduced to ashes. Om, O kratu, remem-
ber, remember deeds ; O kratu, remember, remember
deeds.
1 Shrotriyas are those who have studied S'ruti or Veda.
' The duties of their caste and As'rama.
* Brahma here is Apara Brahma or Hiranyagarbha.
* Hota is he who performs homa. * Source — SavitS.
• Compare the golden boat of Charon. ' Rigveda Sanghita.
• Dyau— Sky or the Sun.
satySnanda's commentary
55
The prayer to Pusha ended, the man on feeling his prana
about to leave the body remembers the Karma, or work, which he has
performed since birth and which will determine his path in the next
world. Now at the time of death, may the air, which is the prana in
my gross body, leave it and, become immortal air, that is, remain for
ever as the prana in the subtle body without ever again getting into a
gross body. And may this body become reduced to ashes after death.
Om is the symbol (pratlka) of Brahma, the Pranava which being the
self of Truth should be uttered at the inception of every purpose.
O kratu — kratu is sarhkalpa, that is, purpose. The dying man
addresses himself as kratu or purpose, because purposes being the
cause of the Jivahood of Jivas, JIvas may be said to be made of them.
Remember deeds, that is, work done. S'ruti says, " And verily the
Purusa is made of purpose. As his purpose in this world is so he
becomes after death." The repetition is for emphasis.
18. O Agni, lead me to wealth by the good
path, knowing, O Deva, all my deeds. Remove
from me deceitful sin. I offer thee an abundance of
words of obeisance.
In this Mantra the dying man prays again. O Agni, the
Devata presiding over fire, to whom I have offered oblations from my
birth with the knowledge that thou art Is'vara. Lead me to wealth,
that is, to the attainment of the fruits of Karma, by the good path,
that is, Devayana Path, from which there is no return again.
Deceitful sin is sin that prevents immortality. / offer thee an abun-
dance of words of obeisance, that is, I bow to thee again and again,
lead me by the Devayana Path to Brahmaloka which is immortality.
The Concluding Commentary
In this Upanisad the First Mantra speaks of Brahma as pervad-
ing the world and that, thinking this, no one should crave for
enjoyment. The knower of Atma who, knowing this, performs works
with the sense that Atma is everywhere, is not bound by those
works. He becomes liberated in life and the conflict between J nana
56
IS'OPANI§Ap
(knowledge) and Karma (work) does not arise in his case. This is
the purpose of the Second Mantra. The Third Mantra specifies the
faithless, self-destructive men who are quite opposite of the knowers
of Atma, the liberated in life, and who, for want of a life in the next
world, come by, after death, a most terrible fate as insects, flies and
the like. After specifying the fate of the faithless, the Upanisad,
in the Fourth Mantra, speaks shortly of the two aspects, Saguna and
Nirguna, of Atma and of His being the seat of all Karmas. In the
Fifth Mantra the two aspects are more clearly set forth. The Sixth
and Seventh Mantras speak of the Monistic perception and mental
purity of the liberated in life, the knower of Atma. The Eighth
Mantra speaks of the Primary characteristics of Atma as Kutastha
conciousness and of His Secondary Sagupa characteristics when He
appears as Jlva, Is'vara and body. The Mantras from the Ninth to
the Fourteenth speak of the two kinds of fate of the faithful people
whose minds are impure and knowledge insufficient. Among them
the Ninth and Twelfth Mantras, beginning with " Into blinding
darkness they enter," speak of the Pitryana, characterised by a return
to this world, as the lot of performers of Sakama Karma and those
who give up Karma without being entitled to give it up. The
Eleventh and Fourteenth Mantras speak of Devayana, characterised
by non-return to this world, as the lot of performers of Niskama
Karma who combine Jnana with Karma and worship Saguna Brahma.
The Mantras from the Fifteenth to the Eighteenth show, in the guise
of the prayer of a dying man, the Devatajnana and knowledge of the
true nature of Atma of him who is entitled to the Devayana Path.
Here ends the commentary on the Is'opanisad of the Vaja-
saneya Sarhhita by Satyananda, seeking refuge in the feet of S'rl
Sadguru 1 Om Guru.
1 The characteristics of Sadguru are found in the following Mantra of obeisance to
Him : — " I bow to Sadguru who is Brahma-bliss, the grantor of supreme happiness ; who
is alone and knowledge itself ; who is unaffected by pairs of opposities and like unto the
sky ; who is the aim of sayings like ' That Thou art ' ; who is one, eternal, dirtless and
unmoving ; who is the witness of all minds ; who is beyond the reach of comprehension
and free from the three gunas. "
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INDEX OF QUOTATIONS
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