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TAITTIRIYA UPANISHAD

TAITTIRIYA
UPANISHAD

Sri Swami Sivananda

Published by

THE DIVINE LIFE SOCIETY

P.O. SHIVANANDANAGAR-249 192

Distt. Tehri-Garhwal, Uttarakhand, Himalayas, INDIA
www.sivanandaonline.org, www.dishq.org

First Edition: 2014

Second Edition: 2021
[ 500 Copies ]

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 @The Divine Life Trust Society

ES 147

PRICE: $ 100/-

Published by Swami Padmanabhananda for The Divine Life Society,

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Press,
7.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India,
for online orders and Catalogue visit: dlsbooks.org

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 PUBLISHERS' NOTE

The greatness and the sublimity of the Upanishads are well known to all
the students of philosophy. There have been attempts to approach the
books through various standpoints. Much has been written over the knotty
problems of interpretation, by the Eastern and Western scholars. And yet
the lay reader has not understood the central teachings fully well. Gurudev
Sri Swami Sivanandaji Maharaj, in his comprehensive volume The Principal
Upanishads' has given exhaustive commentary on Nine Upanishads and
stressed such points clearly and truly, explaining the abstruse ideas in his
own inimitable style, thus laying bare the sacred doctrine not only before
the eligible pupil but also the lay reader.

For the convenience of the readers, we are bringing out each Upanishad in
a separate book. The present volume contains the text, translation, notes
and commentary on Taittiriya upanishad.

May the abundant blessings of Gurudev Sri Swami Sivanandaji Maharaj be

upon all the readers.

-The Divine Life Society

श्री गुरु-वन्दना

ॐ नमो ब्रह्माददभ्यो ब्रह्मववद्यासंप्रदायकर्भ्

ृ त यो वंशवषृभ्यो महद्भ्यो नमो गरु
ु भ्यःसवोपप्लवरदहर्ः प्रज्ञानघनः
प्रत्यगर्थो ब्रह्मैवाहमस्मम ॥ १ ॥

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 ॐ नारायणं पद्मभवं वशशष्ठं
शस््र्ं च र्त्पुत्रपराशरं च ।

व्यासं शुकं गौडपदं महान्र्ं

गोववन्दयोगीन्रमर्थामय शशष्यम ् ॥ २ ॥

श्रीशंकराचायृमर्थामय पद्मपादं च
हमर्ामलकं च शशष्यम ् ।

र्ं र्ोटकं वार्र्ृककारमन्या-

नममद्गुरून्संर्र्मानर्ोऽस्मम ||३||

श्रुर्र्ममर्त र्पुराणानामालयं करुणालयम ् ।

नमाशम भगवत्पादं शंकरं लोकशंकरम ् ॥ ४ ॥

शंकर शंकराचायृ केशवं बादरायणम ् ।

सूत्रभाष्यकतर्ौ वन्दे भगवन्र्ौ पुनः पुनः ।। ५ ।।

ईश्वरो गरु
ु रात्मेर्र् मर्ू र्ृभेदववभागगने ।
व्योमवद्व्याप्र्दे हाय दक्षिणामूर्य
ृ े नमः ।। ६ ।।

OM
DEDICATED TO
THE SEERS OF THE UPANISHADS
AND
JAGAT-GURU SRI SANKARACHARYA
OM

INTRODUCTION

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This Upanishad belongs to the Krishna yajurveda, forming part of the Taittiriya Aranyaka. The
seventh, eighth and ninth Frapathakas of the Aranyaka make this Upanishad.

This is one of the important Upanishads. It enunciates some doctrines of Vedanta in an

elementary form. Its texts are often quoted in the later philosophical works. The Taittiriya
Upanishad contains the tenets of the Vedanta system. The notion of Brahman as the Supreme
Self, and as entirely distinct from the world, is clearly defined. He is described as the source for
everything. The ideas of this Upanishad are those of the other Upanishads, but they are
systematically arranged here. Hindu philosophers hold this Upanishad in high estimation.

There is a wonderful tradition about the epithet, or name,Taittiriya. The great sage Yajnavalkya
quarrelled with his preceptor Vaisampayana. He was asked by his Guru to return the Veda
which rajnavalkya had studied under him. Yajnavalkya vomited the Yajurveda he had learnt.
The other Rishis, the pupils of Vaisampayana, assumed the forms of littiris (birds, partridges),
and swallowed the Veda thus thrown out or vomited. Theretore, it came to be known as laittiriya
samhita.

It is divided into three sections called Vallis-(1) Siksha Valli, or the instruction section, (2)
Brahmananda Valli, or the Brahman-bliss section, and (8) Bhrigu Valli, or the Bhrigu section.
These names are given from the first word of each, rather than from any signification. Sayana
divides the chapters as (1) Samhiti, (2) Varuni and (3) Yajniki, according to the subject matter
treated therein. (Valli literally means a creeper.)

The First Section deals with some mystic problems connected with the text, and the study of the
Vedas. The preceptor gives clear instructions to the young Brahmacharins on character-
building. He imparts to them rules of right conduct and right living. He places before them the
moral virtues they should try to possess and develop, and the ideals of life they should cherish
in order to prepare themselves for the attainment of Brahma Jana, or the knowledge of the Self.

It describes the course of instruction, and of the moral and mental training, preparatory to the
initiation of the student in the science of Brahman. In short, it is the daily study of Vedas, the
practice of sacred rites, and the leading of a virtuous and pious life in accordance with the
precepts of the sacred scriptures, which prepare the student for the reception of the knowledge
of Brahman. Though the first Valli has no connection with the other Vallis, though the first part is
not necessary for the clear understanding of the doctrine, yet it is a very useful section. A
preparatory course of study is needed for the aspirant. In this section alone, it is more
systematically inculcated than in any other Upanishad.

The Second Section deals with the bliss of Brahman.

It contains the doctrine of the Taittiriya Upanishad itself.
It commences with the following memorial verse of the Rig-Veda, which contains the sum total
of the whole Upanishad: "Whoever knows Brahman, who is Existence, Knowledge and Infinite,

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as dwelling within the cavity of the heart in the infinite ether, enjoys all desires at once, together,
with the omniscient Brahman".

The order of creation is described in this Valli: "From the Soul (Brahman) verily sprung forth the
ether, from the ether the air, from the air fire, from the fire water, from the water earth, from the
earth annual herbs, from the annual herbs food, from food seed, from seed man; for man is
verily the essence of food". This Valli describes that Brahman is Anandamaya, or Supreme
Bliss. It deals with the knowledge of Brahman.

The Third Valli deals with the story of Bhrigu, son of Varuna, who under instructions from his
father, understood Bliss as Brahman, after undergoing the penance. It gives a narrative in
confirmation of the doctrine taught in the preceding Vallis. It is evident that the knowledge of
Brahman is not acquired at once. There are different stages by which the aspirant approaches a
clearer and clearer idea of Brahman. The means of obtaining the knowledge is the practice of
Tapas or meditation. In this section only, the description of the five Kosas or sheaths is clearly
given. The Vedantic doctrine of three bodies and five sheaths is directly based upon the
teachings of this Upanishad.

In Arundhati Nyaya, one big star is shown first to the man, then a small star, then a smaller star,
and finally, the smallest star. Even so, the instructions given in this Valli or section, take the
mind from the gross to the subtle, from the subtle to the subtler, and eventually, from the subtler
to the subtlest of all-the Atman or the Self, which is encased within the five sheaths.

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SIKSHAVALLI (INSTRUCTION CHAPTER)
FIRST ANUVAKA

ॐ शं नो मित्रः शं वरुणः॥ शं नो भवत्वर्यिा॥ शं न इन्द्रो बह

ृ स्पत ः॥ शं नो ववष्णुरुरुक्रिः। निो ब्रह्िणे॥ निस् े वार्ो॥ त्विेव
प्रत्र्क्षं ब्रह्िामि॥ त्विेव प्रत्र्क्षं ब्रह्ि वदिष्र्ामि॥ ऋ ं वदिष्र्ामि॥ ित्र्ं वदिष्र्ामि॥ न्द्िािव ु। द्वक् ारिव ु॥ अव ु
िाि्‌। अव ु वक् ारि्‌
।ॐ शानन्द् ः शानन्द् ः शानन्द् ः॥

।। इत प्रथिोऽनुवाकः ।।

May the Sun (Mitra) be good to us! May the Varuna be good to us! May the Sun (Aryama) be good to us! May Indra
and Brihaspati be good to us! May Vishnu, of great strides , be good to us! Prostrations to Brahman! Prostrations to
Thee, O Vayu! Thou indeed art the visible Brahman! I shall proclaim Thee visible Brahman; I shall call Thee the Just!
I shall call Thee the True! May He protect me! May He protect the teacher! May He protect me! May He protect the
teacher! Om Peace, Peace, Peace!

Notes and Commentary

Anuvaka means a subdivision of the Vedas, a section or a chapter.

The word Siksha has its general meaning of "Instruction'. But here, it has a specialised, technical meaning, the
science of pronunciation'. As the first stage in the instruction concerning the Vedas, this is elaborated as the formal
discipline named Siksha, the first of the six Vedangas (limbs of the Veda).

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Vayu is Hiranyagarbha, or the cosmic Prana. The utterance of peace-chant propitiates Devatas. The spiritual path is
rendered smooth through their grace.
All obstacles are removed. You will not forget what you have learnt. You will possess good health also by pleasing
the Devatas who preside over the different organs of the body. Their favour is invoked, because it is only if they grant
health, that the study of the books on wisdom can proceed without obstacles. You will have good meditation, if you
repeat the peace-chant or Santi Mantra before starting your meditation. The repetition of "Om Santih' thrice is to
remove the three kinds of Tapas or obstacles, Viz., the Adhyatmika (from one's self, Adhidaivika (from Devas) and
Adhibhautika (from living beings).

Mitra is the presiding deity of the activity of Prana, and of the day. Varuna is the presiding deity of the activity of
Apana, and the night. Aryama (the Sun) is the presiding deity of the eye, and the sun. Indra is the presiding deity of
strength and hands, Brihaspati of speech and intellect. Vishnu is the presiding deity of feet.

Hiranyagarbha is visible or manifested Brahman. He is nearer than the senses, the eye, etc. May Brahman protect
me by imparting knowledge to me. May the same Brahman protect the preceptor by bestowing on him ability and
capacity to explain the scriptures.

As all works and their fruits are under the control of Prana (Hiranyagarbha), prostrations are offered to Thee. I call
Thee the Just, because the Truth, ascertained by intelligence, study of scriptures and practice, is under your
influence. I call Thee the True, because the Truth practised by speech is acquired, owing to Thy grace and influence.

[The Santi Mantra and the first Anuvaka have the same text. Hence the text and meaning of the first Anuvaka have not been
repeated.]

Here ends the First Anuvaka

SECOND ANUVAKA

ॐ शीक्षां व्र्ाख्र्ास्र्ािः। वणयः स्वरः। िात्रा बलि।्‌ िाि िन्द् ानः। इत्र्ुक् ः शीक्षाध्र्ार्ः॥

।। इत द्वव ीर्ोऽनुवाकः ।।

1. Om. We shall now explain the science of pronunciation, the letters (Varnah), the pitch of
the sound or accent (Sarah), the length or measure (Matrah), the effort or strength (in
the utterance of letters (Balam), modulation (Samah), and conjugation or continuity
(Santanah). Thus has been explained the chapter on the science of pronunciation
(phonetics or orthoepy).

Notes and Commentary

Varnah-letter, means guttural, palatal, dental and labial; Svarah -accent, means high, middle and low
tunes (Udatta, etc.); Matrah- measure or length, short, long or treble length of tone known as Hrasva,
Dirgha and Pluta; Balam- the effort in pronouncing; Samah_-pronouncing the letters uniformly; Santana
flowing, continuity in utterance, conjunction of two letters or sounds, known as Sandhi.

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Proper pronunciation of a Mantra is very necessary if you want to realise the fruits thereof. You should
not repeat the Mantra in a hurried manner. If you repeat it hurriedly, for the sake of finishing a certain
number of Maalas within a specified time, you may mispronounce the Mantra. The whole efficacy of the
Mantra lies in its proper pronunciation or chanting. The Mantra-Sakti, or the power of a Mantra, is in the
sound of the Mantra. Further, Sabda and Artha (sound and the object denoted by the sound) are
inseparable. Only if the Mantra is properly pronounced, the desired object denoted by the Mantra will
be attained.

Therefore, the science of pronunciation or orthoepy or phonetics, is highly necessary for the student. If
he knows the principles of phonetics, he can utter the Mantra in a correct manner. So, this Upanishad
begins with the chapter on phonetics, in order that the student may correctly pronounce the Mantras,
that are to come in the succeeding chapters of this Upanishad.

Here ends the Second Anuvaka

THIRD ANUVAKA

िह नौ र्शः। िह नौ ब्रह्िवर्यिि्‌। अथा ः िंदह ार्ा उपतनषिं व्र्ाख्र्ास्र्ािः। पञ्र्स्वधिकरणेष।ु

अधिलोकिधिज्र्ौत षिधिववद्र्िधिप्रजिध्र्ात्िि्‌। ा िहािंदह ा इत्र्ार्क्ष े।

1. The pupils say: May there be glory (fame) to us both. May the splendour (light) of
Brahman (the lustre of spiritual knowledge) be on us both. The teacher says: Now we
shall explain the Upanishad of the Samhita, under five headings, namely (1) concerning
the worlds, (2) concerning the luminaries, (3) concerning the knowledge, (4) concerning
the progeny, (5) concerning the soul. These, they say, are the great Samhitas.

Notes and Commentary

Nau- to us both, the preceptor and the pupil; Brahma- varchasam- the Vedic light, the light of Brahman,
or the effulgence of spirituality, the effulgence that beams out from the face of one who is meditating
on Brahman, or who has studied the Vedas; Adhilokam- knowledge concerning the worlds;
Adhijyautisham- with regard to heavenly lights;
Adhividyam -with regard to knowledge; Adhiprajam- with regard to offspring or progeny; Adhyatmam-
with regard to the Self.

Samhita- a conjunction of two words or letters or sound, collection of Vedic Mantras. Samhita
means a union, either of letters to a word, or of words to a sentence, or of sentences to a more
comprehensive composition, as expressive of the mutual connection of any idea, to which the
Samhita may be referred. It means, therefore, also a collection of hymns, as the Rig-veda, etc.,
and is here especially meant as a collection of hymns according to each separate school. Such
a Samhita is, for instance, the sentence: I-se-tva (I divide thee) where the syllable I' may

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represent the earth, Iva'-the heaven, 'Se'-the connection of both, and the union of all these
elements to one word, the air.
Mahasamhita is, where there is a Samhita, and where the things in unity are of such
comprehensiveness, as the earth, etc.

May the glory arising out of the thorough knowledge of the Samhita and other Upanishads, be to
us both, the spiritual teacher and the pupil. May the effulgence of spirituality be also to us. This
is the prayer of the pupil, who has not attained the summum bonum. This cannot be the prayer
of the preceptor as he has already attained the summum bonum, because he alone, who has
attained Self-realisation, can be the spiritual teacher.

Rules as regards the pronunciation have been taught previously. The Sruti says that we shall
now explain the esoteric teaching, which is the subject of the Samhita, in reference to the five
Adhikaranas, or topics of knowledge.

Those who know the Vedas call the Upanishads, that treat on these five subjects, the great
Samhitas, great because they treat on matters as vast as the worlds, etc.

Knowledge of the Brahman is called Upanishad, because it destroys ignorance, the root cause
for births and deaths. It takes one near Brahman and so it is called Upanishad. The book is also
called Upanishad, because its subject matter is Vidya or knowledge of the Self.

Here it means the sacred teachings.

अथाधिलोकि।्‌ पधृ थवी पूवरू

य पि्‌
। द्र्ौरुत्तररूपि। आकाशः िनन्द्िः। वार्ुः िन्द्िानि्‌। इत्र्धिलोकि।

2. Now with regard to the world: The earth is the first form. The heaven is the last form.
The Akasa (ether) is the union. The Vayu (air) is the medium (of that union). This much
as regards the world.

Notes and Commentary

Purvarupam -first form; Uttararupam- last form; Sandhi- union; Sandhanam- the medium of effecting
the union.

The knowledge concerning the worlds is mentioned. The earth is the first form, i.e., the first
letter. The first sound, or the first letter of a conjunction, or Samhita, should be contemplated as
the earth, the last as the heaven and the middle space between the two as the sky. The Akasa
means the Antariksha, the sky, the world between heaven and earth. The link or union is that
which is between the first and the last forms. It is so called because the first and the last forms
meet in it.

अथाधिजौत षि। अन्नः पव

ू रू
य पि्‌। आदित्र् उत्तररूपि्‌
। आपः िनन्द्िः। वैद्र्ु ः िन्द्िानि्‌
। इत्र्धिज्र्ौत षि्‌।

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 3. Now, as regards the luminaries or heavenly light: Fire is the first form. The Sun is the
last form. Water is the union (link). Lightning is the medium (of that union). That is
concerning the lights or luminaries.

अथाधिववद्र्ि। आर्ार्यः पव
ू यरूपि। अन्द् ेवास्र्त्त
ु ररूपि्‌
। ववद्र्ा िनन्द्िः। प्रवर्नं िन्द्िानि्‌
।इत्र्धिववद्र्ि्‌।

4. Next concerning knowledge: The spiritual preceptor is the first form. The pupil is the last
form. Knowledge is the link or union. Instruction is the medium (connection or means of
union). This is concerning knowledge.

अथाधिप्रजि।्‌ िा ा पूवरू
य पि। वप ोत्तररूपि्‌। प्रजा िनन्द्िः। प्रजननं िन्द्िानि। इत्र्धिप्रजि्‌
।

5. Next, as regards progeny: The mother is the first form. The father is the last form. The
progeny is the link (union, conjunction). Procreation is the medium. This is the
knowledge concerning progeny.

अथाध्र्ात्िि।्‌ अिरा हनुः पूवरू

य पि्‌।उत्तरा हनुरुत्तररूपि।्‌ वाक िनन्द्िः। नजह्वा िन्द्िानि्‌
।इत्र्ध्र्ात्िि। इ ीिा िहािंदह ाः।

6. Next concerning the soul: The lower jaw is the first form. The upper jaw is the last form.
Speech is the union.The tongue is the medium. This is concerning the soul. These are
the great Samhitas.

र् एविे ा िहािंदह ा व्र्ाख्र्ा ा वेि।िन्द्िीर् े प्रजर्ा पशुमभः।ब्रह्िवर्यिेनान्द्नाद्र्ेन िुव्र्ेण लोकेन॥

।। इत ृ ीर्ोऽनुवाकः ।।

7. He, who thus contemplates on these conjunctions, or these above-mentioned great

Samhitas as explained, obtains progeny, cattle, the light of Brahman, all kinds of food
and the world of Heaven.

Notes and Commentary

Veda- knows, here means, meditates upon.

The meditation should be done with uniform and unshakable faith. It should be done also in
accordance with the instructions of the scriptures.

He, who constantly attends upon the spiritual preceptor with Bhava and faith, is said to be
engaged in Upasana on the Guru. He gets the fruit of his service. He who meditates on the
great Samhitas obtains the fruits, progeny, cattle, etc.

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The mind of the pupil is trained and disciplined by the above five kinds of meditation. The mind
is fixed on gross objects to begin with. Then it is fixed on subtle and subtler objects. The mind is
thus rendered sharp, subtle and one-pointed. Eventually, it is rendered fit for contemplation on
the subtlest Atman, the innermost Self of all beings.

Here ends the Third Anuvaka

FOURTH ANUVAKA

र्श्छन्द्ििािष
ृ भो ववश्वरूपः। छन्द्िोभ्र्ोऽध्र्ि ृ ा िंबभव
ू । ि िेन्द्रो िेिर्ा स्पण
ृ ो ।ु अि ृ स्र् िे व िारणो भर्
ू ािि्‌
।शरीरं िे
ववर्षयणि।्‌ नजह्वा िे ििुित्तिा।कणायभ्र्ां भूरर ववश्रुवि्‌
।ब्रह्िणः कोशोऽमि िेिर्ा वपदह ः।श्रु ं िे गोपार्।

1. May He, who is the supreme among all Devas, who is of cosmic form, who has been
born of the immortal Vedas, who is the Lord of all, strengthen me with wisdom. May I
become the possessor of wisdom that leads to immortality. May my body be fit (for
meditation). May my tongue become extremely sweet. May I hear much with my ears.
Thou art the sheath of Brahman, enveloped by intelligence (worldly knowledge). May
Thou protect what I have heard.

Notes and Commentary

In this section are given the hymns for prayer, and the hymns for offering oblations for obtaining
wisdom and wealth. This is an invocation of the disciple to Pranava or Om, the symbol or
Pratika of Brahman, the Mother of all the Vedas, for the benediction of knowledge and worldly
possessions.

Some commentators have taken this as a prayer to

Indra.

Visvarupa- having all or various forms, because Om runs through all speech. It is immanent in all
articulate and inarticulate sounds. Rishabha chief, bull, he who is like the bull among the Vedas, i.e.,
supreme or pre-eminent; this is Om.

Om is the most powerful syllable of the Vedas. It is the essence extracted from all the Vedas. It is a name
of Brahman also. Therefore, the sacred syllable Om is pre-eminent or excellent. The monosyllable is the
object of meditation here. It is quite proper to praise Om as 'excellent' or 'pre-eminent'. Om is identical
with Brahman. Om surpasses the nectar, that is, the Vedas. Om is the essence of the Vedas. Prajapati
(Brahma) performed penance in order to find out which was the best among the worlds, the Devas, the
Vedas and the Vyahritis. Om presented itself before Him as being the most excellent. Om is a safe boat
to cross the ocean of ignorance. One can realise Brahman through the help of Om. Om is the image or
symbol of Brahman. Brahman is obtained with the help of Om. Om is the Lord of all, because it can
bestow anything desired.

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Sprinotu- may strengthen. May Om, the Lord of all, strengthen me with wisdom. Knowledge of Brahman
alone can give real strength and courage. Amritasya- of the immortal (knowledge of Brahman), of the
knowledge of the Brahman which is the cause of immortality. This section deals with Brahma-Jnana, or
knowledge of the Self.

May my body become fit for meditation. There is a change from the third to the first person. May
my tongue become extremely sweet, i.e., may I speak sweet words, may I be sweet in speech.
The body and the senses should be quite fit, healthy and strong. Then only, acquisition of the
knowledge of the Self is possible.

Just as the scabbard is the sheath of the sword, so also Om is the sheath of Brahman. Om is
veiled, i.e., hidden by worldly knowledge. Om is the shrine of Brahman covered by intelligence.
Om is the sheath of Brahman enveloped by common understanding. The meaning is, Om or
Brahman is not revealed to ordinary intellects.

Srutam- me gopaya- protect what I have heard. Srutam - that which is heard (by me). Me,
Maya- by me. Gopaya protect, help me in retaining, make it useful and fruitful, protect the
knowledge of Brahman I have learnt by hearing, make me not forget what I have learnt.

The next verse contains hymns for offering oblations into the fire, for one who wishes to
possess wealth.

आवहन्द् ी वव न्द्वाना। कुवायणा र्ीरिात्िनः। वािांमि िि गावश्र्। अन्द्नपाने र् िवयिा। ो िे धश्रर्िावह।लोिशां पशुमभः िह
स्वाहा। आ िा र्न्द् ु ब्रह्िर्ाररणः स्वाहा। वव िार्न्द् ु ब्रह्िर्ाररणः स्वाहा। प्रिार्न्द् ु ब्रह्िर्ाररणः स्वाहा। ििार्न्द् ु
ब्रह्िर्ाररणः स्वाहा। शिार्न्द् ु ब्रह्िर्ाररणः स्वाहा। र्शो जनेऽिातन स्वाहा। श्रेर्ान्‌वस्र्िोऽिातन स्वाहा। ं त्वा भग
प्रववशातन स्वाहा। ि िा भग प्रववश स्वाहा। नस्िन त्िहस्रशाख। तन भगाहं त्वतर् िज
ृ े स्वाहा। र्थापः प्रव ा र्नन्द् । र्था िािा
अहजयरि।्‌ एवं िां ब्रह्िर्ाररणः। िा रार्न्द् ु िवय ः स्वाहा। प्रत वेशोऽमि। प्र िा भादह। प्र िा पद्र्स्व।

॥ इत र् ुथोऽनुवाकः ।।

2. She who brings, increases and preserves my clothes, cattle, food and drink in plenty,
and does these quickly and for all time, the Goddess of wealth, then bring me sheep,
goats and cattle, Svaha. May the Brahmacharins come to me, Svaha. May the
Brahmacharins come to me from every side, Svaha. May the Brahmacharins come to
me in large numbers, Svaha. May the Brahmacharins control their senses, Svaha. May
the Brahmacharins become calm in mind, Svaha. May I become famous among men,
Svaha. May I become the best among the wealthy, Svaha. O Lord, may I enter into
Thee, Svaha. May Thou O Lord, enter into me, Svaha. In Thee, of thousand branches,
may I become well cleansed, O Lord, Svaha.

15
Just as the waters run to a lower level, just as the months run towards the year, so also, O Lord,
may the Brahmacharins come to me from all sides, Svaha. Thou art my resting place. May Thou
enlighten me. May I attain Thee.

Notes and Commentary

These Mantras are uttered when the oblations are poured into the sacrificial fire. The address is
to the sacred syllable, Om. The student prays for such wealth as described above. The student
says: "After giving me wisdom, bring me wealth, together with sheep, goats and cattle". With
'Svaha', each oblation is offered.

Kurvana- doing, that is fulfilling soon. Atmanah-to me. Sahasra sakhe- of thousand branches or divisions,
all the different Mantras are regarded as different branches, or divisions or expressions, of the sacred
syllable, Om. Nibhagaham tvayi-mrije- in Thee of many branches, may I become cleansed, that is, purify
myself from my sins, by the repetition or chanting of Om. Tam tva bhaga pravisani may I enter Thee, O
Lord and become one with Thee. Sa ma bhaga pravisa Thou too, O Lord, enter me, may we become one.
Aharjaram- into the years. Aharjara means a year, either because it makes the world old by rolling day
by day, or because the day is worn out in it. Dhatah- preserver of the worlds, ordainer of all things,
dispenser of all. Prativesa- resort, a resting place, a place in which those who take shelter in Thee, free
themselves from their sins. Therefore, O Pranava, enlighten me. Take me into Thee. Absorb me into
Thee. Make me one with Thee, as a metal coated with mercury, just as salt becomes one with water.

One can do virtuous actions with the aid of wealth. Virtuous actions will destroy sins. Knowledge dawns
when the sins are destroyed. The Smriti also says: "Wisdom arises in men when their sins are destroyed.
They realise the supreme Self, Paramatman, in themselves, just as one sees his face in a clean mirror".

Here ends the FourthAnuvaka

FIFTH ANUVAKA

भूभव
ुय ः िुवररत वा ए ानस् स्रो व्र्ाहृ र्ः। ािािु ह स्िै ां र् ुथीि्‌। िाहार्िस्र्ः प्रवेिर् े।
िह इत । ्‌ब्रह्ि। ि आत्िा। अङ्गान्द्र्न्द्र्ा िे व ाः। भूररत वा अर्ं लोकः। भुव इत्र्न्द् ररक्षि्‌
। िुवररत्र्िौ लोकः। िह
इत्र्ादित्र्ः। आदित्र्ेन वाव िवे लोका िहीर्न्द् े। भरू रत वा अन्नः। भव
ु इत वार्ःु । िव
ु ररत्र्ादित्र्ः ंंअह इत र्न्द्रिाः।
र्न्द्रििा वाव िवायणण ज्र्ो ी वष िहीर्न्द् े।
भूररत वा ऋर्ः।भुव इत िािातन।िुवररत र्जू वष। िह इत ब्रह्ि। ब्रह्िणा वाव िवे वेिा िहीर्न्द् े। भूररत वै प्राणः। भुव
इत्र्पानः। िुवररत व्र्ानः। िह इत्र्न्द्नि्‌
। अन्द्नेन वाव िवे प्राणा िहीर्न्द् े। ा वा ए ाश्र् स्रश्र् ुि।य र् स्रश्र् स्रो
व्र्ाहृ र्ः। ा र्ो वेि।ि वेि ब्रह्ि। िवेऽस्िै िे वा बमलिावहनन्द् ।

।। इत पञ्र्िोऽनुवाकः ।।

16
1, 2 & 3. Bhuh, Bhuvah, Suvah-these three are the three sacred interjections or utterances
(Vyahritis). Mahachamasya taught a fourth, viz., Mahah, which is Brahman, which is the Atman.
The other Devatas (gods) are its limbs.

Bhuh is this world. Bhuvah is the sky. Suvah is the next world. Mahah is the sun. It is by the sun
that all the worlds are nourished.

Bhuh is fire. Bhuvah is air. Suvah is the sun. Mahah is the moon. It is by the moon that all the
luminaries thrive.

Bhuh is the Rik. Bhuvah is the Saman. Suvah is the Yajus. Mahah is Brahman (the syllable
Om). It is by Brahman that the Vedas thrive.

Bhuh is Prana. Bhuvah is Apana. Suvah is Vyana. Mahah is food. It is by food that Pranas
thrive.

These four above-said are fourfold, and the four Vyahritis are four each. He who knows these,
knows the Brahman. All Devas (gods) carry offerings unto him.

Notes and Commentary

The mode of meditation, which was the subject of the Samhita, was first dealt with. Then there
was the description of the hymns or Mantras, meant for those who desire wisdom and wealth.
These Mantras ultimately lead to the attainment of knowledge. Now, in this section, the Sruti
teaches the secret of meditation on Brahman, in the shape of the Vyahritis. One can attain Self-
realisation, by meditating on the Vyahritis.

This Mahah was discovered by Mahachamasyah, the son of Mahachamasa. Remembering the
name of the seer is an essential part of the meditation. This Vyahriti Mahah is Brahman, for
Brahman is Mahat (great) and the Vyahriti is Mahah. Further, it is the Atman covering all. The
word Atman comes from the root, Vya- ‘to cover', because the Vyahriti Mahah includes all the
other Vyahritis. In the shape of the sun, the moon, Brahman and food, it includes all the worlds,
the luminaries, the Vedas and the Pranas. Therefore, the other gods are its limbs or members.

Among the worlds, heaven, etc., are only limbs of Mahah. That is the reason it is stated that the
worlds, etc., thrive by the sun. It is by the soul that the limbs thrive.

Besides the three Vyahritis Bhuh, Bhuvah, Suvah, there is a fourth Vyahriti named Mahah. The
four Vyahritis should be meditated upon in four different ways. Therefore, there are, in all, four
times four, i.e., sixteen aspects of the Vyahritis.

He who knows the Vyahritis, as described above, knows Brahman. All Devas, being his limbs,
adore the knower when he becomes one with the self-luminous, all-blissful supreme Self,
Brahman.

17
 Here ends the Fifth Anuvaka

SIXTH ANUVAKA

ि र् एषोऽन्द् रहृिर् आकाशः। नस्िन्द्नर्ं परु

ु षो िनोिर्ः। अि ृ ो दहरण्िर्ः। अन्द् रे ण ालक
ु े । र् एष स् न
इवावलम्ब े।िेन्द्रर्ोतनः। र्त्रािौ केशान्द् ो ववव य े। व्र्पोह्र् शीषयकपाले। भूररत्र््नौ प्रत त ष्ठत ।भुव इत वार्ौ।
िुवररत्र्ादित्र्े। िह इत ब्रह्िणण। आप्नोत स्वाराज्र्ि। आप्नोत िनिस्पत ि्‌
। वाक्पत श्र्क्षुष्पत ः।श्रोत्रपत ववयज्ञानपत ः।
ए त्त ो भवत । आकाशशरीरं ब्रह्ि। ित्र्ात्िप्राणारािं िनानन्द्िि्‌
।शानन्द् ििद्
ृ ििि ृ ि। इत प्रार्ीनर्ो्र्ोपास्व॥

।। इत षष्ठोऽनुवाकः ।।

The nature of the entity to be meditated, the path by which Brahman can be attained, the fruits
of meditation, and the way to meditate, are explained in this Anuvaka.

In the fifth Anuvaka, the object to be meditated is a symbol, the Vyahriti, regarded as the worlds,
etc. In this sixth Anuvaka, the object of contemplation is Brahman, formed of thought and
endowed with other attributes. In the former case, the fruit of meditation is The Devas offer
tribute'. In the latter case, the meditator attains Lordship or independent sovereignty, also the
fruits of meditation of the Vyahriti. In Agni, as Bhuh, he becomes established. The two together
constitute one Upasana.

1 & 2. Here, in this space within the heart, resides the Purusha consisting of mind (Manomaya),
immortal and resplendent.

Between the two palates, that which hangs down like the breast (the uvula) that is the birth-
place of Indra, (ie., the path to the attainment of Indra, ie., Brahman), where the root of hair
splits up, dividing the two regions of the skull.

He resides in fire as Bhuh, in air as Bhuvah, in the sun as Suvah, in Brahman as Mahah. He
Himself becomes the Lord (of all the gods). He becomes the Lord of the mind, the Lord of
speech, the Lord of the eyes, the Lord of the ears and the Lord of intellect. Then, he becomes
this- -Brahman who has space (ether) for his body, whose nature is Truth, who sports in life
(Prana), whose mind is bliss, who is full of peace, who is immortal.

Thus, do thou, O Prachinayogya (worthy descendant of the ancients, man of the ancient Yoga),
meditate on Him.

Notes and Commentary

In the fifth lesson, the contemplation of the lower gods has been taught. The sixth lesson deals
with the contemplation of Brahman. Between the two palates, there is the uvula which hangs
like the breast. It is the seat of Indra. There exists the root of hair after separating the two

18
parietal bones of the skull. The right and left sides of the interior of the mouth, situated just
above the root of the tongue are called the Talukas, the throats, two pillars.

Antahhridaye -within the heart. Purusha- He is called Purusha, because he is lying in this Puri,
or city of body, or he pervades the worlds. Manomaya- endued with mind, full of mind, full of the
knowing powers of the mind. Manas is knowledge, from the root, man- 'to know'. Manomaya
means full of knowledge, because He is known by knowledge, or Manas is that by which one
thinks. Manomaya means 'made of Manas', because He is the presiding deity of the mind, or
because He is indicated by it, and He identifies Himself with the Manas, or because the soul is
manifested through Manas. Those who take to meditation, have to meditate with the Manas or
mind.

Ayam purusho manomayah- this Purusha or soul, who is formed of thought. Hiranmayah- of
golden effulgence, resplendent. The aspirant finds it easy to meditate on Brahman, as a flame
of light located in the cavity of the heart (Jyotir-dhyana). Akasa sariram -having space or ether
for body, or having a body which is subtle as space. Satyatma -one whose nature is Truth.
Pranaramam- revelling in life, or in whom others revel or sport. Mana-anandam one whose mind
is ever-bliss. Santi-samriddham full of peace, rich in peace. Amritam- immortal, deathless.
Indra- here it means Brahman. Prachinayogya- one who has prepared himself for meditation on
Brahman, by washing his sins by performing the obligatory rites, the Nitya and the Naimittika
Karmas prescribed in the former section.

It has been said that the Devatas represented by Bhu, Bhuvah and Suvah are the limbs or parts
of Brahman, the Hiranyagarbha represented by Mahah, the fourth Vyahriti. The cavity of the
heart is His abode, just as the stone Salagram is the seat of Vishnu. When you meditate on
Brahman in the heart, you perceive Him directly as a fruit in the palm of your hand.

Brahman pervades the whole body. It is difficult for beginners to concentrate on the all-
pervading Brahman. So, the Rishis have prescribed the cavity of the heart as His seat, to
enable the young aspirants to fix their mind on Brahman in the heart. This practice of
concentration in the heart will be easy for them. Further, the heart is the vital center in man. It is
the seat of life and is full of arteries. Therefore, it is regarded as the most suitable place of
meditation on Brahman. This is a kind of Pratika Upasana. This sort of meditation on Brahman
is known as Dahara Vidya and Sandilya Vidya (vide Chhandogya Upanishad VIII-1 and 2 and
III-14).

There is a cavity within the heart like that within the pot. Many Nadis open into the heart. The
heart is like the lotus with its head downward. Here resides the Purusha. Brahman is meditated
as residing in the cavity of the heart. He is the knower, the Lord of all. He is the Atman of the
knower who beholds Him in the heart.

How a Yogi leaves his body at the time of death, is described here. A very important Nadi,
known as Sushumna Nadi, opens out above the heart. This Nadi runs in the middle, between
the two palates. This Nadi is the path to reach Indra, the lower Brahman. It is the way to the

19
realisation of Brahman. The Yogi enters into the Sushumna Nadi with the help of Udana Vayu,
and leaves this body, having burst open the skull. Penetrating into this Nadi, the mind becomes
one-pointed, and is then able to realise immediately, the Supreme Self, the Paramatman. The
Sushumna Nadi is the abode of the Supreme Lord. It is the path by which to attain immortality.
The Yogi practises Khechari Mudra, blocks the posterior nasal openings with his long tongue,
suspends the breath and takes the Prana to the Brahmarandhra, the opening at the top of the
head. He becomes Brahman. Saguna Brahman is meant here. The Yogi who leaves the body,
having burst open the skull, becomes one with Hiranyagarbha. This is the path of Devayana.

He who knows the path of Sushumna, and sees the Atman goes out through the head, and
resides in fire, who presides over this world as Vyahriti Bhuh, and who is a part of Brahman. He
covers the whole world. Similarly, he resides in the air and in the sun. When he becomes the
Atman of all, the senses of every being belong to him.

In this world, he who is himself a king, is said to be a Svaraj, an independent Lord. Even so, he
who meditates on Brahman becomes such a king. He attains Lordship or kingship over mind,
intellect, speech, ear, eye, etc. All gods pay homage to him. He attains the powers which Agni,
Vayu and Aditya (the sun) possess. By meditation on the fourth Vyahriti, he becomes
established in Brahman, abiding in the Brahmaloka or Satyaloka. He attains the power of that
Brahman. He himself becomes the Lord of Agni and other subordinate gods. As he is their king,
it is said that all the Devas offer tribute to him. As he has attained the state of the universal soul,
he becomes the Lord of the mind, intellect, speech, eye and ear of all beings.

Meditate on Brahman as possessing the qualities described above. This is the instruction of the
spiritual preceptor, Mahachamasya, in order to awaken reverence in the pupil who is
Prachinayogya. This exhortation of the preceptor reveals the high esteem he cherishes for the
truth here taught.

SEVENTH ANUVAKA

The main object of the Sruti is to teach that all is indeed Brahman. The aspirant is taken step by
step to the realisation of the highest goal, i.e., all is Brahman only. Meditation on Brahman in the
form of the Vyahriti has been already explained. Meditation on the same Brahman in the form of
the Panktas, beginning with the earth (represented by the fivefold world, the five presiding
deities and the fivefold sphere, referring to the soul), is explained in this section.

पधृ थव्र्न्द् ररक्षं द्र्ौदिय शोऽवान्द् रदिशः अन्नवायर्ुरादित्र्श्र्न्द्रिा नक्षत्राणण। आप ओषिर्ो वनस्प र् आकाश आत्िा।
इत्र्धिभू ि्‌ऽथाध्र्ात्िि्‌
। प्राणो व्र्ानोऽपान उिानः ििानः। र्क्षुः श्रोत्रं िनो वाक्त्वक। र्िं िांिं स्नावानस्थ िज्जा।
ए िधिवविार्वषयरवोर् ।्‌ पाङ्क् ं वा इिं िवयि्‌
। पाङ्क् ेनैव पाङ्क् ं स्पण
ृ ो ीत ॥

।। इत िप् िोऽनव
ु ाकः ।।

20
 1. The earth, the sky (interspace, mid-region, Antariksham), the heaven, (the main)
quarters, and the intermediate quarters; the fire, the air, the sun, the moon, and the
stars; the waters, the herbs, the forest trees, space and the Atman- thus far (so much)
regarding creatures or all living beings (Iti Adhibhutam).

Now, as regards the soul (Adhyatmam). The Prana, the Vyana, the Apana, the Udana and the
Samana; the eyes, the ears, the mind, the speech and the touch; the skin, the flesh, the muscle,
the bone and the marrow.

After having analysed all this (fivefold arrangement of the worlds, the gods, beings, Pranas,
senses and elements of the body), the seer (the Rishi) declared; "All this is Pankta (fivefold). He
sustains (strengthens the Pankta by the Pankta itself".

Notes and Commentary

The Vedic texts declare: "A collection of five words is

Pankti and the sacrifice is Pankta". Therefore, all
commencing with the worlds and ending with the soul, are determined to be Pankta.
This is regarded as sacrifice (worship). By the performance of the sacrifice, one attains
Brahman in the nature of the Pankta. [Pankta is a Vedic metre consisting of five feet
(Padas) of eight syllables each]. To regard this whole universe as the Pankta, as made
up of the fivefold groups of objects, such as the earth etc., is tantamount to regarding it
as a Yajna, sacrificial rite, itself.

The earth, the sky, the heaven, the primary quarters and the intermediate quarters
constitute the Lokapankta, a collection of five worlds. Fire, air, the sun, the moon and
the stars constitute the collection of the five Devatas. The waters, the herbs, the forest-
trees, space and the Atman, constitute the collection of the five living beings (Bhutas).
The Atman here means the Virat, the universal soul, manifesting Himself in the form of
the visible, physical world. The collection of five objects that are external and gross is
described (Adhibhuta).

Beginning with Prana is the collection of the five vital airs. Beginning with the eyes' is
the collection of the five senses. Beginning with the skin is the collection of the five
primary fluids of the body (Dhatu). Those concern the soul. Here is the collection of five
objects, internal and subtle.

The Rishi, that is the Veda, or the seer, who attained a realisation of the same, after
having analysed the whole of the objective world, classified it as fivefold, under the two
divisions of Adhibhuta and Adhyatma.

21
All this is Pankta, i.e., fivefold by nature. The external collections of five are
strengthened, or sustained, or filled by the internal collections of five (those that pertain
to the soul). The two divisions are united under one heading. They are known as one
and the same. One should regard the internal group as one with the external. He, who
meditates all that is Pankta, becomes one with Brahman, Prajapati.

Here ends the SeventhAnuvaka

EIGHTH ANUVAKA

( MEDITATION ON OM )

ओमित ब्रह्ि। ओमि ीिं िवयि्‌।ओमित्र्े िनुकृत हय स्ि वा अप्र्ो श्रावर्ेत्र्ाश्रावर्नन्द् ।ओमित िािातन गार्नन्द् । ओं
शोमित शस्त्राणण शंिनन्द् ।ओमित्र्ध्वर्ुःय प्रत गरं प्रत गण
ृ ात । ओमित ब्रह्िा प्रिौत । ओमित्र्न्नहोत्रिनुजानात ।ओमित
ब्राह्िणः प्रवक्ष्र्न्द्नाह ब्रह्िोपाप्नवानीत ।ब्रह्िैवोपाप्नोत ॥

।। इत्र्ष्टिोऽनुवाकः ।।

1. Om is Brahman. All this is Om. This Om is used (uttered) to indicate consent. By uttering
Om, they begin chanting (reciting). With Om, they sing the Samans (Sama songs). 'Om
Som'-they say, and recite the Sastras (tell the prayers). 'Om'-thus the officiating priest
(Adhvaryu) says his answer. With Om, Brahma (a principal priest) makes his assent.
Om-thus one permits the offering of an oblation to fire. May I obtain the Vedas
(Brahman) -thinks Brahma, and says Om, before he begins to recite the Vedas; and he
does obtain the Vedas (Brahman).

Notes and Commentary

The Sruti has taught the meditation of Brahman first in the form of the Vyahriti utterance, and
subsequently in the form of Panktas, fivefold groups. The meditation of the syllable Om which is
an accessory to all kinds of worship, which forms the necessary preliminary to all kinds of
meditation, is explained in this Anuvaka or lesson.

The seventh lesson is intended for the lowest type of aspirants who are endowed with gross
intellect. The form of meditation is gross. Meditation on Brahman, as manifested in the form of
earth and other visible gross forms, is taught there. The sixth lesson is intended for the middling
class of aspirants, where meditation of Brahman, manifested in the subtler forms of Manas and
the like, is taught. This eighth lesson is meant for the highest class of aspirants. Meditation of
pure Brahman, as declared in the Vedanta and indicated by Pranava, is taught here.

Though the syllable Om is a mere sound, it forms indeed a means of attaining the higher or the
lower Brahman. It is, verily, the abode or image of the higher as well as the lower Brahman, just

22
as an idol is the abode or image of Vishnu. The Sruti says: By this means alone, he goes to one
of them' (Prasna Up. V-2).

You should meditate on the syllable Om as being Brahman, in the form of a word, because Om
is this all, all words are covered by the syllable Om. Pranava or Om is held by all in high
esteem. Om is a mere sound. It is insentient in itself and, therefore, cannot be conscious of the
worship offered to it and yet, as in the case of worship offered to an idol, the Lord is quite aware
of the action of the worshipper. He dispenses the fruits to him.

Om is Brahman. Om is the entire universe. The singers of Sama songs, called Udgatris, sing
with Om. With 'Om Som', they recite prose verses. 'Om', the Adhvary utters words of
encouragement. When the Hotri has recited the hymns, the Adhvaryu addresses them a word of
encouragement, known as Pratigara. When uttering the word of encouragement, the Adhvaryu
utters Om. Everyone, who is desirous of performing a Vedic rite, utters Om in the beginning
when any Mantra is uttered loudly. Chanting Om the Brahma priest extracts Soma juice. By
uttering Om he orders
Agnihotra.

Being asked 'Shall I offer oblation?', he says Om and assents to the oblation to the fire.
As any action begun with the word Om is fruitful, the sacred syllable Om, or the
Pranava, should be meditated upon as Brahman.

"As all leaves are fast bound in the stalk, so is all speech fast bound in the syllable Om.
The syllable Om is all this" (Chh. Up. II-23-i). Just as the Vata, Asvattha and other fig
leaves are pervaded by fibres running through them, so is the whole speech or every
form of sound, pervaded by the syllable Om.

As all that which is named is dependent upon the name, all that you see is said to be
the syllable Om. Just as Brahman is the basis for everything, so Om is the basis for all
sounds and speech.

Pronounce the syllable Om, the designation of Brahman. Do Japa of Om. Sing Om.
Chant Om. While doing so, meditate on Brahman denoted by Om.

In Om, all this universe made up of names and forms is comprehended. All objects are
included in Om through the words denoting them. As Om is present in everything, it can
be the designation or symbol of Brahman who is also present in everything.

Thus ends the Eighth Anuvaka

NINTH ANUVAKA

23
It is said that one attains independence by mere knowledge. So one may think that the works
enjoined in the Sruti and the Smriti are of no avail. This Anuvaka treats of works, in order to
show that they are means of attaining the end of man.

It is stated in the eighth lesson that one should meditate on Brahman by means of Pranava,
Om. One may think that it highest goal can be reached by Upasana alone, and that the works
are of no use. This Anuvaka teaches that the performance of duties should be combined with
the Upasana. If the duties are neglected, the Upasana cannot produce the desired effect.

These duties are prescribed for an Upasaka who cannot meditate constantly, who has some
impurities in the mind. He who knows Brahman has nothing to do with works. It is not possible
to perform Agnihotra by one who meditates incessantly. But, he will have to practise control of
the body, the senses and the mind.

ऋ ं र् स्वाध्र्ार्प्रवर्ने र्।ित्र्ं र् स्वाध्र्ार्प्रवर्ने र्। पश्र् स्वाध्र्ार्प्रवर्ने र्। ििश्र् स्वाध्र्ार्प्रवर्ने र्।शिश्र्
स्वाध्र्ार्प्रवर्ने र्। अ्नर्श्र् स्वाध्र्ार्प्रवर्ने र्। अन्नहोत्रं र् स्वाध्र्ार्प्रवर्ने र्। अत थर्श्र् स्वाध्र्ार्प्रवर्ने र् िानष
ु ं
र् स्वाध्र्ार्प्रवर्ने र्।प्रजा र् स्वाध्र्ार्प्रवर्ने र्।प्रजनश्र् स्वाध्र्ार्प्रवर्ने र्।प्रजात श्र् स्वाध्र्ार्प्रवर्ने र्।ित्र्मित
ित्र्वर्ा राथी रः। प इत पोतनत्र्ः पौरुमशनष्टः।स्वाध्र्ार्प्रवर्ने एवेत नाको िौद््‌
गल्र्ः। द्धि पस् द्धि पः।

।। इत नविोऽनुवाकः ।।

1. Right action (justice), the study and the teaching of the Vedas, ought to be practised.
Similarly, Truth, the study and the teaching of the Vedas; penance, the study and the
teaching of the Vedas; control of the senses, the study and the teaching of the Vedas;
tranquility, the Study and the teaching of the Vedas; the (three holy) fires, the study and
the teaching of the Vedas; offering to fires, the study and the teaching of the Vedas; (the
entertaining of the guests, the study and the teaching of the Vedas; (the performance of
human duties, the study and the teaching of the Vedas; children, the study and the
teaching of the Vedas; procreation, the study and the teaching of the Vedas; propagation
of the race, the study and the teaching of the Vedas (ought to be practised).
Satyavachas, the son of Rathitara, holds that Truth alone is necessary (should be
practised). Taponitya, the son of Purusishta, holds that Penance only is necessary
(should be practised). Naka, the son of Mudgala, holds that the study and the teaching
of the Vedas only are necessary (should be practised); that verily is penance; aye, that
verily is penance.

Notes and Commentary

Ritam- -the right (action); justice; truthfulness in thought; right knowledge. Svadhyaya- study of
the Vedas. Pravachana- lecture, discourse, teaching of the Vedas, loud chanting of the Vedas,
the daily ceremony named Brahma Yajna, a daily solemn recitation of Vedas. Tapas- penance,
the performance of Krichhra Vrata, fasting and other kinds of bodily mortification. Damah-
control of the senses. Samah- tranquility, serenity of the mind born of self-control, control of the

24
mind. Manusham- worldly duties should be performed, performance of duties towards humanity;
social duties such as marriage, etc. Praja- progeny, offspring, he should perform Garbhadana
and other sacramental rites antedecent to child-bearing. Prajanana sexual intercourse during
the periods. Prajati- the begetting of a grandson, that is the son ought to be married, the
propagation of the race through children's children by getting the sons married. Satyavachah
that is whose speech is truth, or who is named Satyavachah. Taponityah who is regular in
penance, or whose name is Taponityah.

In this Anuvaka, the Sruti emphasises that the study of the Vedas must be combined with the
practice of the prescribed duties, viz., the Nitya and Naimittika Karmas. A great emphasis has
also been laid upon the study and the teaching of the Vedas. The duties of one who is desirous
of the Vedic study, are that he must study the Vedas, and teach them to the religious students
throughout his life. He must be righteous and truthful. He should control his senses and worship
the Lord. He should kindle the fires, perform Agnihotra, serve and honour guests. He should
perform his social duties properly. He should produce children and bring them up. The
performance of duties, enjoined by the Srutis and the Smritis, is really a help to the attainment
of the highest ends.

With all the above-mentioned duties, one ought to pay special attention to the study and the
teaching of the Vedas. That is the reason "the study and the teaching of the Vedas" is repeated
in each clause. The knowledge of the Vedas can really be acquired only by the proper study of
the Vedas, and the supreme consummation or the highest good depends on that knowledge.
The teaching of the Vedas is to help us in not forgetting it and also to increase virtue or merit
(Dharma). The knowledge becomes perfect, and indelibly impressed by the teaching of the
Vedas to others. The dissemination of spiritual knowledge is the highest Dharma of man. It is
the highest form of charity also, as it helps to destroy the human sufferings, in toto, by
eradicating ignorance.
Therefore, the study and the teaching of the Vedas is of supreme importance. The study and
the teaching of the Vedas constitutes in itself a penance. It is called here as the highest Tapas.

The last portion of the verse describes the different views of the sages. The son of Rathitara
attaches greatest importance to Truth. The son of Purusishta is of the opinion that penance is
the best of all. Naka, son of Mudgala, holds that the study and the teaching of the Vedas are
most essential. Having set forth the different views, the verse concludes that the austerities are
most important of all.

The repetition of Truth', Penance' and the 'Study and the teaching of the Vedas', though they
have been already mentioned, is to inspire or create special regard for them.

Here ends the NinthAnuvaka

TENTH ANUVAKA

25
The ninth lesson treats of right thinking and other virtuous acts. The tenth lesson, which treats of
wisdom or spiritual experiences, comes after the ninth lesson. From this, we may conclude that
divine visions, intuitive knowledge of Truth, which leads to Moksha, occur to him who is free
from desires, who is thirsting for knowledge and who is engaged in the performance of the
obligatory duties which are enjoined in the Srutis and the Smritis.
Knowledge which reveals Brahman, dawns in him untaught. By repeating this Mantra, even
persons who have not learnt the Vedas, owing to dullness of intellect or other causes, and
therefore, are not competent for Brahma Yajna, can reap the fruits of Brahma Yajna.

अहं वक्ष
ृ स्र् रे ररवा। कीत ःय पष्ृ ठं धगरे ररव।ऊध्वयपववत्रो वानजनीव स्वि ृ िनस्ि। रववणं िवर्यिि्‌
। िि
ु ेिा अि ृ ोक्षक्ष ः। इत
त्रत्रशङ्कोवेिानुवर्नि।

।। इत िशिोऽनुवाकः ।।

1. I am the mover (cutter) of the tree (of Samsara). My fame is like the mountain's peak.
Supremely pure am I. I am the very Immortal One, as He is in the Sun. I am the lustrous
wealth. I am of great wisdom, immortal, undecaying. So runs Trisanku's teaching of
wisdom.

Notes and Commentary

The Sruti speaks of the realisation of Trisanku, a Rishi. The recitation of the hymn is intended
for the acquisition of knowledge of the Self (Brahma Jana).

Vrikshasya- (Samsara Vrikshasya) of the tree of Samsara. Reriva- mover, starter. Prishtam- top,
peak. Vajini- in the sun. Dravinam- -wealth. Savarchasam- resplendent, effulgent, luminous.
Sumedha Asmi- I am endowed with great wisdom. Amritokshitah- immortal, undecaying. It may
also mean he is sprinkled with nectar, or soaked with Amrita or the waters of immortality. Veda-
anuvachana - Veda repetition, the interpretation of the Vedas; the teaching of the supreme
knowledge. The whole paragraph is a preparatory invocation for the study of the Vedas. It
should be recited before the daily reading of the Veda for the object of obtaining knowledge.

This world is compared to a tree (vide Bhagavad Gita XV-1, Katha Up. VI-4). The tree referred
to is Asvattha which means that which is not to last till tomorrow'.

The world which we live in, is impermanent and illusory. This world is compared to a tree,
because it is perishable like a tree. It can be cut, from its very root, by the axe of knowledge of
the Self. Trisanku, a sage who attained Self-realisation, says that he has destroyed the world by
the knowledge of the Atman. It may mean also, I am the mover of the tree of Samsara, being
the soul within.'

The glory of a sage is indescribable. It is of the highest kind. Even gods give offering to him and
obey his commands. That is the reason Trisanku says: 'My fame is like the mountain's peak'.

26
"I am the very immortal one who is said to abide in the sun. I am as pure as the immortal
abiding in the sun." This refers to the Savitri Purusha, the manifestation of Brahman in the sun.

The knowledge of Brahman dawns by itself in one who performs the obligatory duties, in
accordance with the injunctions of the Srutis and Smritis, who is free from attachment, desire
and egoism, and who is longing for the final emancipation. Knowledge arises in him, whose
mind has been purified by Svadhyaya, recitation of the sacred texts.

Knowledge of Brahman is Savarchasam. It is luminous as it illumines Brahman. Just as a lamp

reveals the existence of an object, so also the light of knowledge of the Self reveals Brahman. It
is wealth because it is the cause of the bliss of salvation, as wealth is the cause of worldly
pleasures. Just as wealth removes the worldly wants and miseries to some extent, so also the
knowledge of Brahman removes all miseries of life totally.

Knowledge of Brahman is inexhaustible, divine wealth. Divine wealth is lustrous, i.e., vigorous,
because of its power to destroy Samsara or ignorance.

Brahman is the supreme purifier, because He frees the thirsting aspirant from Samsara, or the
wheel of births and deaths. When the aspirant is purified, he becomes the pure Brahman.

The Rishi Trisanku had seen in his divine vision, this Mantra which describes his spiritual
experiences. The recitation of this Mantra leads to purity and spiritual progress. He who yearns
for the final emancipation, should daily repeat this Mantra with faith and devotion.

"May I possess the inexhaustible wealth of Brahma intellectual Jnana. May I be endowed with
the vigorous and clear power of clearly comprehending the teachings of the scriptures which
expound Brahma Jana. May I then be soaked with the ambrosia of Brahmic bliss, the sacred
waters of immortality

According to the Rishi Trisanku, the recitation of this Mantra constitutes the austerity of Vedic
recitation, known as Brahma Yajna. The aspirant should recite this daily with faith and devotion.

Thus ends the Tenth Anuvaka

ELEVENTH ANUVAKA

(THE EXHORTATION)

Now comes the final instruction, which the students in those days received when they
completed their study under the preceptor.
This corresponds to the convocational address of modern times, delivered at the Universities to
students who are given their degrees at the end of their studies.

27
वेििनूच्र्ार्ार्ोऽन्द् ेवामिनिनुशानस् । ित्र्ं वि। ििं र्र। स्वाध्र्ार्ान्द्िा प्रििः। आर्ार्ायर् वप्रर्ं िनिाहृत्र् प्रजा न्द् ुं िा
व्र्वच्छे त्िीः।ित्र्ान्द्न प्रिदि व्र्ि्‌।

1. Having taught the Vedas, the preceptor exhorts the disciple: Speak the truth. Do your duty.
Never swerve from the study of the Veda. Do not cut off the thread of the offspring, after
giving the preceptor the fee he desires. Never swerve away from Truth. Never swerve
from duty. Never neglect your welfare. Never neglect your prosperity. Never neglect the
study and the teaching of the Vedas.

Notes and Commentary

Antevasinam -the disciple. Satyam vada- speak the truth. Truthfulness consists in giving
utterance to a thing as it is actually perceived, without hypocrisy, or a motive to do injury. One
should never tell a lie, however small, even in forgetfulness. Dharmam chara- do your duty.
Duty, i.e., the obligatory duties as enjoined in the Srutis and Smritis. It consists of the
observance of Agnihotra and other works. Jaimini has defined Dharma thus: Dharma is the
thing taught in the word of command (Veda)'. Dharma means Agnihotra and other sacrificial
rites enjoined in the extant Srutis. All duties enjoined in the Srutis and the Smritis should be
observed. Priyam dhanam- the desired wealth. Having given the Guru Dakshina, the tutor's fee
in the shape of gifts, such as cows, gold, cloth, etc., which the preceptor desires at the close of
the discipleship, in accordance with the law. Prajatantum- the thread of progeny. Ma
vyavacchetsih- do not cut off the line or stop the continuation of progeny. Marry a worthy wife
and do not fail to produce children. Marriage is not for sexual enjoyment. It is a sacred duty
towards the forefathers and the society. The family-line is kept up by marriage. The departed
souls (Pitris) get their offerings uninterruptedly. Further, the strength of the society is
maintained. Even if children are not born, every effort must be made to produce children, by the
performance of sacrifice for issue (Putrakameshti). That student who is endowed with spiritual
Samskaras, and who is free from worldly Vasanas, can become a Sannyasin. Satyanna
pramaditavyam-never swerve away from truth. Dharmanna pramaditavyam- never swerve from
duty.
Kusalanna pramaditavyam- never neglect your welfare; swerve not from any act for the
protection of yourself. Do not deviate from doing things with a good motive and intention.
Bhutyai na pramaditavyam- never neglect your prosperity and physical means, such as Yajna,
etc. It is not possible to perform works which are conducive to Moksha, without welfare and
wealth.

The performance of duties enjoined by the Srutis and the Smritis is compulsory. Heart is purified
by doing the obligatory duties. He who has a pure heart soon obtains knowledge of Brahman.
The Smriti says: "One destroys sin by austerity and attains immortality by knowledge. Desire to
know Brahman by austerity".
Therefore, the duties that are enjoined in the Sastras ought to be performed for attaining purity
of heart and knowledge. The performance of obligatory duties is, by itself, a step towards the
final emancipation as it creates a taste for knowledge. Brahma Jana dawns quite easily in one
whose heart has been purified by the performance of prescribed duties.

28
The performance of the prescribed duties is conducive to the dawn of knowledge, by
annihilating the past accumulated sins. They should be performed till the knowledge of the
Atman is attained. After one attains wisdom, no purpose is served by duties or works.

The Srutis say: "He finds the Fearless as the mainstay. In him verily, in truth, burns not the
thought, why have I not done righteousness? He obtains security and strength". There is this
verse in Isavasya Upanishad to the same effect: "Crossing death by Avidya (Karma), he attains
immortality by knowledge".

He who has studied the Vedas under a preceptor should ascertain from his Guru his duties
before he returns to his home. The Smriti also says: "Knowing, begin to perform duties"

Never swerve away from truth. Never swerve from duty. One may think that after doing the
works once, they may be abandoned. To prevent this supposition, the Sruti has repeated the
instructions. The repetition is meant to emphasise on the fact that these duties should be
performed and practised throughout life (if one does not get knowledge), and not for a certain
period only.

Speaking truth stands also for other virtues mentioned along with it, such as harmlessness
(Ahimsa), abstaining from theft (Asteya), celibacy (Brahmacharya and non-covetousness
(Aparigraha). What has been learnt should be taught to others. This is also an important duty.

(PERSONS WORTHY OF WORSHIP)

िे ववप क
ृ ार्ायभ्र्ां न प्रिदि व्र्ि्‌। िा ि
ृ े वो भव।वप ि
ृ े वो भव। आर्ार्यिेवो भव। अत धथिे वो भव। र्ान्द्र्नवद्र्ातन किायणण।
ातन िेवव व्र्ातन। नो इ राणण।र्ान्द्र्स्िाकं िर्
ु रर ातन। ातन त्वर्ोपास्र्ातन। नो इ राणण।

2. Never swerve from the duties to the gods and to the manes. May the mother be thy God.
May the father be thy God. May the preceptor be thy God. May the guest be thy God.
Let only those actions that are free from blemishes be done, and not others. Only those
that are good acts to us should be performed by thee and not other acts.

Notes and Commentary

Duty to the gods, such as Agnihotra, Vinayaka-vrata, Ananta Vrata, etc., and to the manes,
such as Sraaddha (annual ceremony) and Tarpana, ought to be performed.

Worship your father, mother, teacher and guests as veritable gods, without regarding them as
mere men. Pay them due reverence. Serve them with great respect.

29
You should do such acts as are uncensurable and sanctioned by Sishtachara, the conduct of
the righteous, but not those actions which, though practised by the righteous, are open to
blame.
Engage yourself in the performance of good actions, which the teachers we honour practise,
and which are not contrary to the teaching of the Vedas, and not others which are contrary to
the teaching of the Vedas, though they are practised by the teachers.

र्े के र्ास्िच्रे र्ांिो ब्राह्िणाः। ेषां त्वर्ािनेन प्रश्वमि व्र्ि्‌।

3. You should remove the fatigue of Brahmanas, who are superior to us, by serving them
with seats, etc.

Notes and Commentary

When split as Tuayasane na prasvasitavyam, the text means

Whatever Brahmanas are better than
ourselves, in their sitting, it will not do for thee to breathe. This is another interpretation for this.

When learned Brahmanas, who are superior by age and qualities, who are your teachers, are
seated in an assembly for discussion, do not breathe even a word. Do not say anything. Only
listen to their valuable instructions. Only grasp the essence of their discourse. Do not oppose
them. Do not enter into discussion with them in a tone of familiarity, thinking that you are also
very learned. Do not talk before them.

श्रद्िर्ा िे र्ि्‌
। अश्रद्िर्ाऽिे र्ि्‌। धश्रर्ा िे र्ि।्‌ दिर्ा िे र्ि।्‌ मभर्ा िे र्ि्‌। िंवविा िे र्ि्‌
। अथ र्दि े कियववधर्ककत्िा वा
वत्त
ृ ववधर्ककत्िा वा स्र्ा ।्‌ र्े त्र ब्राह्िणाः िम्िमशयनः। र्ुक् ा आर्ुक् ाः।अलूक्षा िियकािाः स्र्ुः। र्था े त्र व ेरन्‌
। था त्र
व ेथाः। एष आिे शः। एष उपिे शः।एषा वेिोपतनष ्‌
। ए िनश
ु ािनि्‌। एविप
ु ामि व्र्ि्‌
। एविु र्ै िप
ु ास्र्ि।

।। इत्र्ेकािशोऽनुवाकः ।।

4 & 5. Gift should be given with faith, it should never be given without faith, it should be given in
plenty, with modesty, with sympathy.

Now if there should arise in thee any doubt as regards any action or conduct, thou shouldst act
in those matters as do those Brahmanas there, who are thoughtful, religious, not set on by
others, not cruel, devoted to Dharma.

Now as regards persons accused of sin, do thou deal with them as do the Brahmanas there,
who are thoughtful, religious, not set on by others, not cruel, devoted to Dharma.

This is the injunction. This is the teaching. This is the secret of the Vedas. This is the (God's
word of command. This should be observed. Thus is this to be meditated upon.

30
 Notes and Commentary

Sriya deyam to be given in a cheerful mood, to be given in abundance. Different commentators

have explained the word Sriya differently. Some have taken it to mean with discrimination', i.e.,
gifts should be given with proper discrimination. Suresvaracharya has explained it as 'gifts
should be made according to one's means', because that is the Sattvic gift. A wealthy man
should give large gifts. If he gives small gifts, it will bring great shame on him. Hriya deyam-
(gift) to be given with modesty, that is unostentatiously. Dharma kamah- who work only for
Dharma and not for any other gain, who are desirous to perform their duty; lovers of virtue.
Vedopanishad- the secret of the Vedas, the essence of the injunctions of the Vedas.
Upasitavyam- should be observed.

Whenever you come across a learned and wise

Brahmana, serve him by offering seat, Padya, Arghya,
good food, etc.

When you give any gift or wealth to a Brahmana, give it with reverence and faith. What is given
with irreverence is of no use in either world. He does not reap the fruit of a gift, when it is offered
with irreverence. If you have anything to give, give it with full heart, faith and reverence.

Any action performed with faith, purifies the heart quickly and strengthens the religious
consciousness.

This should be observed. This should be observed'.

The repetition is to create special regard for them. No one should fail to observe them.

The instruction given is Adesa or Vedic injunction.

Just as a king commands his servants to do a work, so also a Vedic injunction commands the
devotee to observe the above instructions.

How to decide matters of doubt? Here is Suresvar-acharya's comment.

"Deeds are of two classes, those which are enjoined in the Sruti, such as the Agnihotra, and
those which are enjoined in the Smriti, such as the Sandhyavandana, or worship of the Divine
Being at the main points of time in the day. To take an example from the works enjoined in the
Sruti, in one place the Sruti says, The offering of oblation should be made when the sun has
risen', and elsewhere it says, The offering of oblation should be made when the sun has not yet
risen'. This may give room to a doubt. Again, to take an example of the works enjoined in the
Smriti: A doubt may arise as to whether the Sandhya Devata- the form in which the Divine Being
should be worshipped at the main points of time in the day-is of the male or female sex, the
scriptures speaking of the Devata in either way. To take an example of a custom in worldly

31
affairs handed down in the family: A doubt arises as to the propriety of marrying a maternal
uncle's daughter, or of eating animal food, inasmuch as contradictory views prevail in these
matters. In such matters of doubt as these, thou shalt act in the way in which those Brahmanas
would act, who live in the same country, age, and tribe in which thou livest at the time, who,
being free from attachment, aversion, anxiety and other evil tendencies of mind, are competent
to decide as to the real meaning of the scriptures; who are themselves engaged in the
observance of the constant and incidental duties, intent on their due performance; who are free
from anger, free from bigotry; and who work only for virtue (Dharma), not for gain and honour"

The relative merits of Vidya (knowledge) and Karma are now discussed. Does the highest good
result purely from Karma, or from knowledge and Karma combined, or from knowledge aided by
works, or from knowledge alone?

It may be argued that it results from Karma alone, because he alone is qualified for works, who
possesses a knowledge of the Vedas. The Smritis say: The whole Veda with the secret should
be learnt by the twice-born'. This knowledge includes a knowledge of the Atman, as taught in
the Upanishads. The texts which say, Knowing thus, one sacrifices', show that only a man of
knowledge is qualified for works of any kind. It is also stated, Knowledge first, then action'.
Some think that the end of the whole Vedas is the performance of Karma. If the highest good
cannot be attained by works, then the Veda works alone.

is of no use. The highest good, therefore, accrues from

This position is untenable. It is indeed admitted that Moksha is eternal. The results of Karma are
transient or temporary. transitory Diss is not desirable as an end. If the highest good accrues
from works, then it would be temporary. Therefore, works cannot produce liberation. They
cannot give eternal bliss.

There is a difference between the knowledge which is a condition precedent to the performance
of Karma, and the knowledge acquired by meditation. Knowledge through hearing is quite
sufficient for the performance of Karma. The knowledge of the processes of meditation is not
necessary. The Srutis say 'Hear' and subsequently add, 'reflect and meditate'. The end reached
by reflection and meditation is distinct from that which is obtained through hearing.

It may be argued that Moksha, emancipation, may be the result of Karma, aided by Vidya
(Jnana or Upasana). It is possible that works, when aided by Vidya, acquire a power to generate
a new effect. They may be able to produce results which cannot be produced by Karma alone,
just as poison, curd, etc., though in themselves liable to cause death and fever, acquire, in
combination with a Mantra and sugar, the power to produce quite new effects, respectively. So,
Moksha may be produced by works aided by knowledge.

32
This is not tenable. What is produced cannot be eternal', applies to this view also. Whatever has
a beginning, must have an end. To this, it may be replied that the result produced by the texts
may be permanent. No; the Sruti is a revelation. Sruti reveals a thing as it is. It declares an
existing thing. It cannot create anything that was not. Not even a hundred Srutis can produce
anything which can last forever. What has a beginning, cannot be without an end. The eternal
cannot be produced. What is produced is certainly perishable. Thus, the argument that the
combination of Karma and knowledge can produce emancipation, is refuted.

It may be argued that knowledge and Karma do both remove the obstacles on the way to
Moksha, the final emancipation. No, we see that works produce quite a different effect. The
fruits of Karma are Utpatti (production of a new thing), Vikara (transformation), Samskara
(consecration), and Apti (fulfilment of desire); but Moksha is different from any of these effects
or results.

Moksha is not a thing to be reached. The goal, i.e., emancipation (Brahman) is everywhere. It
does not exist separately from those who travel up to it. It is not a thing different from the pilgrim
who treads on the spiritual path. Brahman is the cause of Akasa. He is the Creator or cause for
everything. Therefore He is Omnipresent. All conscious souls are identical with Brahman.
Therefore, Moksha is not a thing to be reached or attained.

A place or town to be reached must be something distinct from the traveller. One cannot be said
to reach a place not distinct from himself. What is to be reached, must be a thing removed in
space from the traveller. That there is nothing but Brahman, that the individual soul is not
distinct from the goal, Brahman, is taught in hundreds of passages in the Srutis and Smritis,
such as the following. Having created the universe, He entered it (Taitt. Up. 2-vi), And do thou
also know Me as Kshetrajna in all Kshetras (bodies)', or in other words, know the individual soul
to be no other than Myself (Gita XIII-2).

An objector may say: "This contention is opposed to the Sruti, which speaks of the path, and the
glory of the liberated soul. It conflicts with the Srutis which speak of Brahman to be reached,
and of the power of the liberated soul to assume more than one form, to go to the Pitriloka if he
likes, to have women and carriages as he wishes."

These passages refer to Karya Brahman, Brahman manifested in the evolved universe. It is only
in this manifested Brahman, we may meet women, but not in the Karana Brahman, the
unmanifested Brahman, which is one and indivisible. Sruts say: Existence alone, my dear, this
at first was, one alone without a second' (Chh. Up. VI-2-i), Where one sees nothing else, hears
nothing else, understands nothing else, that is Infinite (Ibid, VII-24-i), When the Self only is all
this, how could he see another?' (Bri. Up. IV-5-xv).

Conjunction of knowledge and works is impossible. Knowledge and Karma cannot co-exist
because of their mutual opposition. Knowledge, which is concerned with the Reality wherein
object, subject or agent are altogether absent, must be opposed to Karma, which can only be
brought by agent, object, etc. It is not possible to regard the same thing as being in truth,

33
conditioned and unconditioned at the same time. One of the two views must necessarily be
false. If one of them is false, it is the dualistic view set up by the innate ignorance, because the
Srutis say: For when there is, as it were, duality, then one sees the other' (Bri. Up. II-4-xiv), He
who sees any difference here, goes from death to death' (Katha Up.2-10), This eternal Being
that can never be proved, is to be perceived as one only' (Bri. Up. IV-4-xx), 'One alone without a
second' (Chh. Up. VI-2-i), 'Brahman alone is all this', This Self alone is all this' (Chh. Up. VII-25-
ii).

No work is possible, where there is no distinction of object, subject, agent, etc. There are
thousands of passages in the Srutis, which speak that the doctrine of duality is not consistent
with knowledge of the Self, that there is no consciousness of distinction in right
knowledge, and hence, the mutual opposition between knowledge and Karma, and the
impossibility of their combination or co-existence. Therefore, the contention that emancipation is
the result of knowledge and Karma combined, does not stand to reason.

The objector says that this conclusion certainly conflicts with the Srutis. Works are enjoined by
the Srutis. The Vedic texts are all authoritative. To this, we reply that desire for external objects
arises in him only, who has no knowledge of the Self. He alone who has desires does Karmas.
To reap the fruits of those works, he will have to take a body. To one who has knowledge of
Self, there can be no desire. As the Atman is not different from one's own Self, the Atman
cannot be an object of desire. To be established in one's own true Self is Moksha. Therefore,
there is opposition or antagonism between knowledge and works, and because of their mutual
opposition, knowledge does not stand in need of works, to bring about Moksha.

The obligatory works become a cause of knowledge, as they remove the accumulated sins of
the past which lie as obstacles in the way. Therefore, the works are treated in this section.
Hence, no contradiction of the Srutis enjoining works.

We, therefore, conclude that the highest good or emancipation accrues from knowledge only.

Thus ends the Eleventh Anuvaka

TWELFTH ANUVAKA

शं नो मित्रः शं वरुणः। शं नो भवत्वर्यिा। शं न इन्द्रो बह

ृ स्पत ः। शं नो ववष्णुरुरुक्रिः। निो ब्रह्िणे। निस् े वार्ो। त्विेव प्रत्र्क्षं
ब्रह्िामि। त्वािेव प्रत्र्क्षं ब्रह्िावादिषि्‌। ऋ िवादिषि।्‌ ित्र्िवादिषि्‌। न्द्िािावी ्‌
। द्वक् ारिावी ्‌। आवीन्द्िाि्‌
।
आवीद्वक् ारि।्‌

ॐ शानन्द् ः शानन्द् ः शानन्द् ः।

।। इत द्वािशोऽनुवाकः ।।

34
May the Sun (Mitra) be good to us! May the Varuna be good to us! May Aryama be good to us!
May Indra and Brihaspati be good to us! May the all-pervading Vishnu be good to us!
Prostrations to the Brahman! Prostrations to Thee, O Vayu! Thou indeed art the visible
Brahman! Thee indeed have I declared Brahman visible! Thee I have declared the Just! Thee I
have declared the True! That has protected me. That has protected the teacher! Om Peace,
Peace, Peace!

Notes and Commentary

In the beginning of the first Anuvaka of the Siksha Valli, the peace-chant was chanted to invoke
the blessings of the gods, for the happy termination of the student-life, and for obviating the
impediments to the acquisition of knowledge. Here again, the peace-chant is repeated to invoke
the blessings of the gods for the attainment of Self-realisation.

In the eleventh lesson, the preceptor's exhortation to the pupil has been given. It has been
taught also that the Upasana and works are auxiliaries or aids to the attainment of knowledge of
Brahman. According to Sri Sankaracharya, this lesson or Anuvaka should go along with the
Brahmananda Valli.

The peace-chant that is given in the first Anuvaka is repeated here, but there is slight difference.
This is identical with the first Anuvaka, except for certain Changes of tense, which are
appropriate here in the conclusion. In the first Anuvaka, the words I shall proclaim or declare
Brahman' are used, because Brahman has not been taught already. Also the words, 'May He
protect me' are used. But here, the words I have declared Brahman', That has protected me',
are used, because Brahman has already been spoken of, and all obstacles to the study and the
acquisition of knowledge have been removed through the grace of the gods. The student
expresses here his sense of gratitude to Indra, Varuna and other gods. Even when the works
have been performed, one may not attain the fruits on account of the sin of ingratitude. The
student remembers the good done by the gods, by way of having removed all obstacles that
arise from within and without the body, and so expresses his sense of gratitude to the gods to
obviate the sin of ingratitude.

Here ends the Twelfth Anuvaka

Thus ends the Siksha Valli of the Taittiriya Upanishad

OM

BRAHMANANDA VALLI

35
ॐ सह नाववर्ु । सह नौ भुन्र्ु । सह वीयं करवावहै । र्ेजस्मव नावधीर्ममर्ु मा ववद्ववषावहै ।। ॐ शास्न्र्ः शास्न्र्ः शास्न्र्ः ।।

Om! May He protect us both (teacher and pupil). May He cause us both to enjoy the bliss of
Mukti. May we both exert to find out the true meaning of the scriptures.May our studies be
fruitful. May we never quarrel with each other.

Om Peace, Peace, Peace!

Notes and Commentary

This is a prayer for mutual good feeling between the preceptor and the disciple. The peace-chant is read
here with a view to remove all ill-feeling which may have arisen from an unworthy act, or any fault
committed from carelessness by the pupil or preceptor in the course of acquiring knowledge. The
knowledge imparted by the preceptor cannot bear fruit unless his mind is pacified, for the preceptor is not
different from Isvara. This peace-chant serves also to remove obstacles to the acquisition of knowledge.

Sahaviryam karavavahai may we together acquire the capacity for knowledge. May we both acquire the
strength which produces knowledge, etc. May we both attain efficiency for wisdom. May we both exert to
find out the true meaning of the scriptures. May we both work together with great energy. May all the texts
which we have been studying prove effective by throwing light on the teachings therein contained

Tejasvinavadhitamastu-may our study be brilliant. May our study prove vigorous and effective. Let our
learning be splendid. May the study enable us to understand what is taught. May the study make us fit to
understand the import of what we study.

May Brahman so protect us both at the time of instruction, that the preceptor may instruct me with full
energy, and I may grasp his teaching fully, without any doubt, so that my Avidya will be completely
dispelled, and my preceptor may be delighted to know that my ignorance has vanished. To achieve this
end, may we both so work together harmoniously and vigorously, as to instil into the knowledge a power
to cause the desired result. May we not entertain mutual hatred. The disciple may be annoyed that the
master has not properly explained, and the master may be displeased with the disciple for lack of sincere
faith and devotion. May there be no occasion for such kind of displeasure. This is the drift of this peace-
chant.

FIRST ANUVAKA

ॐ ब्रह्िवविाप्नोत परि्‌
। िे षाऽभ्र्क्
ु ा।ित्र्ं ज्ञानिनन्द् ं ब्रह्ि। र्ो वेि तनदह ं गुहार्ां परिे व्र्ोिन्‌।िोऽश्नु े िवायन्‌कािान
िह ब्रह्िणा ववपनश्र् ेत ॥ स्िाद्वा ए स्िािात्िन आकाशः िंभू ः। आकाशाद्वार्ुः।वार्ोरन्नः। अ्नेरापः। अद््‌भ्र्ः
पधृ थवी।पधृ थव्र्ा ओषिर्ः। ओषिीभ्र्ोऽन्द्नि्‌। अन्द्नात्पुरुषः।ि वा एष पुरुषोऽन्द्न्द्नरििर्ः। स्र्ेििेव मशरः। अर्ं िक्षक्षणः
पक्षः। अर्िुत्तरः पक्षः। अर्िात्िा। इिं पुच्छं प्रत ष्ठा। िप्र्ेष श्लोको भवत ।

।। इत प्रथिोऽनुवाकः ।।

36
OM. The knower of Brahman attains the Supreme (the Highest). In reference to that is the
following hymn recited: "Brahman is Truth, Knowledge and Infinity. He who knows It as existing,
hidden in the heart, the transcendent Akasa (Parama Akasa), realises all these desires along
with the Omniscient Brahman"

So, from this Atman is Akasa (ether) born; from Akasa, the air (Vayu); from the air, fire; from
fire, water; from water, earth; from earth, the herbs (plants, vegetables); from herbs, food; from
food, man. Thus man is made of the essence of food. This is his head. This is the right hand
(wing). This is the left hand (wing) This is his body (trunk). This is the tail and support. About this
also is the following verse.

Notes and Commentary

Brahmavit- the knower of Brahman; he who knows, or has realised intuitively, Brahman. Satyam jnanam
anantam brahma- Brahman is Truth (Existence), Knowledge (consciousness and Infinity. Vyomam-
Akasa. Annarasamaya full of the essence of food. Paksha side, arm, wing. Dakshina paksha -right hand
or right wing. Uttara paksho left hand or left wing. Puccham- the tail.

Meditation, the subject of the Samhita, which is not incompatible with Karma, i.e., which is not in
opposition to works, was first taught in the first Valli. Then was taught the contemplation or knowledge of
the conditioned Atman, through the Vyahritis, which results in the attainment of independent sovereignty
(Svarajya). But these alone cannot bring about a total annihilation, or destruction of ignorance, which is
the seed of Samsara, worldly existence.

Brahma Vidya, the science of the Self, is the specific theme of this section. The knowledge of the
unconditioned Brahman only can completely destroy ignorance, which is the seed of all miseries.
Therefore, the knowledge of the unconditioned, or higher transcendental Brahman, which can destroy the
root of worldly existence (Samsara), is begun now in this second Valli.

Om brahmavit apnoti param -the knower of Brahman attains the Supreme (the Highest). The knower of
Brahman reaches the Highest. This is a brief statement of the meaning of the whole Valli. This Vall
contains the essence of the whole Upanishad. Emancipation by knowledge of Brahman is the essential
teaching of the whole Upanishad. The Sruti speaks of the bearing and the purpose of the Brahma Vidya
to begin with, because one will listen to the teaching, grasp it, hold it in the mind and attempt, in right
earnest, to attain Self-realisation only if he knows the bearing and purpose of the Brahma Vidya.

Just as a mother induces her child to drink a medicinal mixture by saying that thereby he will have a very
good complexion, so also the Sruti induces one, who is yet a child in the spiritual line, to strive for Self-
realisation by stating the fruits of knowledge. We can induce anyone to do an action only by stating the
end to be attained. The Sruti begins with the words: The knower of Brahman attains the Supreme, in
order to allure man to the proper course of action. The aspirant is attracted by the fruits mentioned in the
Sruti. He starts hearing of Srutis, reflection and meditation, which are the processes of attaining
knowledge.

Self-realisation is not mere understanding of Brahman through study of books on Vedanta and the
Upanishads. It is not mere intellectual grasp of Brahman. It is direct cognition (Atma Sakshatkara) through

37
constant and intense meditation. The purpose of this knowledge of Brahman is the destruction of
ignorance, and consequently, the total cessation of Samsara, worldly existence.

Brahman is your own very Self, Soul. It cannot be an object of knowledge. It is always the witnessing
subject. To know Brahman is to become identical with the absolute consciousness, through meditation
and Nirvikalpa Samadhi.

The result of knowledge begins with hearing the Srutis (Sravana). The Srutis say: 'Atman ought to be
heard, thought over and meditated upon'. There is none greater than Brahman. So Brahman is known as
Parama, the Highest.

It will be said later on, The knower of Brahman fears nothing', 'He is not affected by virtue or vice?. From
this, it is quite clear that there is total cessation of Samsara, or worldly existence, if one attains the
knowledge of Brahman.

It may be argued that Brahman is present in all, He is omniscient and omnipresent, He is the Atman of all.
So He is not one to be reached. We generally speak of one thing being reached by another thing, one
limited object by another limited object. As Brahman is limitless, as He is the Atman, the Self of all, it is
not proper to speak of His attainment as if He were limited and distinct from one's own Self. Attainment is
always associated with duality, with limitations of time, space, etc. How can then attainment be predicated
of Brahman, who is beyond all sorts of limitations?

There is no fault. There is no inconsistency herein. How? Because the attainment or non-attainment of
Brahman depends on perception or non-perception (as Brahman). The Jiva, the individual soul, is really
one with Brahman. He is in essence identical with Brahman. But he identifies himself, on account of
ignorance, with the physical (Annamaya) and other bodies, which are finite and external to the Atman,
and which are formed of material elements and becomes engrossed in them.

Ten people, after crossing a river, wanted to see whether all of them were alive. But each of them,
counted all the nine others except himself and found that one was missing, and all began to weep bitterly
for the loss of one of them. At last, they were disillusioned by someone telling each of them that the
reckoner himself was the tenth.

Just as the man fails to see, though near, the existence of himself which completes the required number,
when his mind is engrossed in counting the persons external to himself, so also the Jiva on account of his
ignorance, is quite oblivious of his being, in reality, one with Brahman. Thus, though Brahman is the
Atman Itself, He is not reached or attained on account of ignorance. Therefore, it is right when the Srutis
say that Brahman should be reached by one, who did not reach Him on account of his ignorance, when
he was taught by the Srutis and the preceptor, and beholds the Brahman, the Atman of all, to be his own
Atman or the Self; just as a man who, owing to ignorance, misses himself making up the required
number, and who, when reminded by someone else, finds himself again by knowledge.

One does not attain Brahman who is the Self, the Atman of all, like the missing of the tenth man, because
he is enveloped by Avidya, ignorance, and so he identifies himself with the five sheaths as his own Self.
By the knowledge that I am the tenth', the tenth man is attained, through the annihilation of ignorance. So
also, Brahman is attained by the destruction of Ajnana, ignorance or nescience.

The word Brahman derived from the root Brhm -to grow denotes a great thing. The etymology of the word
Brahman points to what is eternally pure, conscious, free, infinite, unchanging, self-luminous, all-

38
pervading and so on. This is clear from the definition, 'Satyam Janam Anantam Brahma Truth,
Knowledge, Infinity is Brahman'.

Satyam Jnanam Anantam Brahma: Now, one will be inclined to ask what Brahman is. The Sruti describes
the nature of Brahman. Satyam (Truth), Jnanam (Knowledge), Anantam (Infinity) are the attributive
adjuncts (Viseshanartha) of Brahman, the substance (Viseshya). This sentence exhausts the definition of
Brahman. This sentence is intended to serve as a definition of Brahman. Brahman is what is to be known.
So It is Viseshya. Brahman forms the subject of discourse. When qualified by these three epithets or
adjuncts Satyam, etc., Brahman is distinguished from all other substances. It is only when it is
distinguished from others that it can be known, as a lotus is known in the world as blue, big and sweet-
smelling.

Just as the epithets, blue', big and 'sweet-smelling serve to define a lotus, so also the epithets Satyam,
Janam, Anantam, serve to define Brahman. When Brahman is defined by these epithets, Brahman is
distinguished from all other substances, which do not possess these attributes of Brahman and which are
unreal, insentient and finite. An object is said to be known only when it is known as distinguished from all
other objects. A red lotus is said to be known only when known as distinguished from the blue lotus, and
the lotuses of other colours. Even so, Brahman can be said to be known only when known as
distinguished from all objects which are unreal, insentient and finite. Otherwise, you certainly cannot have
a definite conception of Brahman.

Besides the blue, big, sweet-smelling lotus there are other kinds of lotuses, namely a red lotus, a small
lotus, a slightly fragrant lotus. Therefore the words blue,' etc., Serve to distinguish the lotus meant here
from other lotuses. But, there are no other kinds of Brahman. Just as the sun we see is only one, so
Brahman also is one alone. There is no other Brahman from which it can be distinguished, as the blue
lotus is distinguished from other lotuses. Therefore the adjuncts Satyam, Jnanam, Anantam are of no
use. This argument is not sound and tenable. Because the adjuncts are intended to define and not to
qualify. The qualifying adjuncts serve to distinguish the qualified object from all others of the same genus
or species only. The defining adjuncts on the other hand, aim to distinguish the thing defined from all else,
from the whole world. This sentence is intended to serve as a definition, as the sentence, 'Akasa is that
which gives space'.

The words Satyam, Jnanam, Anantam are unconnected. Every word is synonymous with the defined
(Brahman). Each of these adjuncts is independent of others. Therefore, each adjunct is directly
connected with the word Brahman, as Satyam Brahman, Jnanam Brahman and Anantam Brahman.

What is Satyam? That whose form by which it is cognised, does not change is Satyam. When a thing
never puts on a form different from that form in which it has been once proved to be, that thing is real.
That whose form, by which it is determined, changes, is Anritam, false. Therefore, all changing form
(Vikara) is unreal. Changeability is falsehood. The Sruti definitely says:

"All changing form (Vikara) is a name, a creation of speech; what is called clay is alone real, thus
Existence (Sat) alone is real." (Chh. Up. VI-1-iv.) Thus in the words, 'Brahman is Satyam', the Sruti
distinguishes Brahman from all changing forms.

From this, it may follow that Brahman is the cause. As it is the cause, it is also the agent, because it is the
real substance. It is also destitute of intelligence like clay. The Sruti, therefore, says that Brahman is
knowledge or consciousness, Jnanam Brahman. The word "Jnana' means knowledge, Or absolute

39
consciousness. It is knowledge itself or knowledge absolute, but not that which knows' or having
knowledge' or 'the act of knowing or the object known', as the word is used as an adjunct of Brahman,
along with Satyam (Truth) and Anantam (Infinite).

Brahman cannot be real and infinite, if He were the agent of the act of knowing. How can Brahman be
real and infinite, when He is liable to changes as being the knower? That is Infinite which is not limited by
anything else, which cannot be divided from anything else. If Brahman was the knower, He would be
marked off from what is known, and from the act of knowing, from the knowledge and the knowable, and
cannot therefore be Infinite, as the Sruti says, Where one sees nothing else, and knows nothing else (but
the Self, that is the Infinite (Bhuma, Brahman), but where one sees anything else, knows anything else,
that is the finite' (Chh. Up.VII-24-i).

In the passage, where one knows nothing else', it is only the knowing of the non-self that is denied. The
Sruti may mean that one knows one's own Self. This objection is not sound. The passage cannot convey
the idea that one can know one's own Self. There can be no knowing of one's own Self, on account of the
absence of duality in one's own Self. The sentence serves mainly as a definition of Bhuma, the Infinite.
One sees an object only when it exists distinctly from him. Bhuma, the Infinite, is that where no object
exists. As one's Self is not distinct from himself, he cannot be the knower. If he is the knowable, there can
be no knower, because he is enjoined as the knowable. If it is said that the Self can both be the knower
and the knowable, we say it cannot be, as it is indivisible, because as devoid of parts, the one Self cannot
be both the knower and the knowable (known) simultaneously. Moreover, if the Atman be knowable like a
pot, all instruction through the scriptures to know it is useless. Indeed, an instruction to know a well-
known thing like a pot, is meaningless. Therefore, if Brahman be the knower, He cannot be Real and
Infinite. If Brahman be the knower, He cannot be the Existence Absolute. Absolute existence alone is
real. The Sruti says: This is real' (Chh. Up. VI-8-vii). Therefore, as the word Jnanam is used as an adjunct
of Brahman, along with the words Satyam and Anantam, it means knowledge. The expression Jnanam
Brahman serves to dispel the idea that Brahman is an agent or a cause, and also the notion that He is,
like clay, an insentient or non-intelligent object.

As Brahman is defined as knowledge or consciousness, it may be thought that He is finite, as we find that
all worldly knowledge is finite. To meet this objection, the Sruti says, "Brahman is Anantam, Infinite
(endless or limitless)".

Guho -cavity or cave. Guha from the root Guh--to hide, to cover. The Buddhi, intellect, is the cave
because in it are hidden the three categories of knowledge, the knowable and the knower, or because
both the ends of life, enjoyment and liberation are therein hidden.

Akasa (Vyomam) is here interpreted to mean the Avyakrita (the undifferentiated). The material Akasa is
low when it is compared with the Avyakrita. Therefore, Avyakrita is the highest Akasa. In the Buddhi is the
highest Akasa known as the Avyakrita. The Avyakrita is the highest Akasa because of its nearness to
Akshara, the Indestructible, Supreme Brahman. This is expressed in the following passage. Sage
Yajnavalkya says, There O Gargi, in this Indestructible Akshara, the Akasa (Avyakrita) is woven like warp
and woof (Bri. Up. III-8-xi).

Brahman is called Akasa in several places in the Srutis, because It is subtle, formless, all-pervading,
supportless and infinite like Akasa. Just as objects are contained in Akasa, so also the whole world exists
in Brahman.

40
The aspirant hears the teaching of the Sruti, withdraws his mind from the external objects, enters into
what dwells within the cavity (the Guha, intellect) and realises the Atman which is the only Reality.

Or, we may take Guha in opposition with Akasa, and construe as the cavity of the Avyakrita-Akasa. Then
the cave is the Avyakrita-Akasa itself. In this cavity, Avyakrita, are hidden all the substances in the three
times (past, present and future), because it is the cause and it is extremely subtle. Within this cave of
Avyakrita, Brahman lies hidden. It is proper to understand that the Akasa within the heart is the highest
Akasa, because that Akasa is intended as an aid to the meditation and realisation or immediate
knowledge of Brahman. That the Akasa of the heart is the highest is well-known from the text. The Akasa
without the Purusha, and the Akasa within the Purusha, is the Akasa within the heart'. In that Akasa within
the heart is the intelligence in which Brahman is lodged or hidden. Brahman is clearly realised through the
Vritti, functioning of the Buddhi. Brahman, which is everywhere, which is devoid of all conditions, and
which is not distinct from anything else, cannot be related to any limited space or time.

What does he, who thus realises Brahman, attain? He enjoys all desires, i.e., realises all his desires, all
desirable pleasures, without any exception. Does he enjoy them alternatively one after another sons,
heaven and the like? The Sruti answers 'No'. He enjoys at the same moment, all the enjoyments in one
single consciousness, which, like the sun's light, is eternal, and which is not distinct from the true nature
of Brahman, and which we have described above as being Existence, Knowledge and Infinity.

This is the meaning of the words, 'together with Brahman, or along with the omniscient Brahman'. The
knower, or the enlightened sage, becoming Brahman, enjoys, as Brahman himself, all pleasures at the
same time, not like the man of the world, who enjoys pleasures one after another in the changeful bodily
form, which is a mere reflection like the sun's image in water, who becomes a Samsarin, who depends for
his pleasures on virtue (Dharma), and the eye and the other sense-organs. How then does he enjoy the
pleasures? He enjoys all pleasures simultateously, as he is identical in his true essential nature with the
omniscient, omnipresent Brahman, the Atman of all. His pleasures do not depend on performance of
duty, and the activity of the senses, eye, etc. He enjoys with Brahman, who is wise, who knows all.
Wisdom is Omniscience. The 'wise' means omniscient. The particle Iti, thus added to the Mantra at the
end, is intended to show that the Mantra ends there.

In the beginning of the Mantra, it has been said that Brahman is Existence, Knowledge, Infinity. How
Brahman is Existence, Knowledge, Infinity is now explained. Infinity is threefold, viz., Infinity in space, in
time and in substance. Akasa, for example, is infinite in space, for there is no limit to it in space. But
Akasa is not infinite, either in respect of time or in respect of substance. Why? Because it is an effect. But
Brahman is not thus, like Akasa limited in time, because it is no effect, for what forms an effect is alone
limited by time. Brahman is not an effect. It has no cause. Therefore, it is unlimited in time. So too, in
respect of substance. How Brahman is Infinite in respect of substance? It is inseparate from all. It is not
different from anything else. It is the existence of a thing, different from another, that limits this latter thing.
That thing, which is separate from another, forms the limit of that other thing. The thing which causes the
termination of the idea of another thing, forms the limit of that other thing. Where there is the cognisance
of a different thing, there the mind turns away from that thing. When the mind turns away from a thing,
there is the end of that thing. As the cognisance of a cow turns away from a horse, the clan 'cow is limited
by the clan horse'. So it has an end. The idea of the 'cow terminates at the 'horse', and because the idea
of cow thus terminates at the horse, the cow is limited, finite. This end, or limit, is seen among objects
which are separate from one another. But Brahman has no such distinction. Therefore, Brahman is
Infinity even in substance.

41
Here, one may ask, 'How then is Brahman not different from anything else?' We answer: because He is
the cause of all things. For, Brahman indeed is the cause of all things- time, space (Akasa), etc. But it
cannot be said that because there is an effect, Brahman -the cause, is not infinite in substance; for, the
thing spoken of as effect is unreal, because, really there is no effect distinct from the cause, so as to turn
away the mind from the cause.

The Sruti says: "All change is mere word and is but a name. That it is clay is the only truth. 'Sat' is the
only Truth". Therefore, as the cause of Akasa, Brahman is Infinite in space. All-pervading thing is never
found to rise from that which is not all-pervading. Hence Brahman is unlimited in space. Similarly,
Brahman is Infinite in time, because it is not the effect of a cause. Brahman is Infinite in substance also,
because there is nothing separate or distinct from it. Hence, it is Absolute Reality.

By the word Tasmat, Brahman, which was concisely defined in the text, is referred to. The term from this'
means 'from it' as defined by the Mantra. Brahman, who has been first referred to in the aphoristic
passage, is next defined in the words, 'Satyam Jnanam Anantam Brahma'. Brahman is the Atman. The
Sruti says, That is the Atman of all. That is Existence. That is Atman' (Chh. Up. VI-8-vi). From that
Brahman, above explained, who is the Atman, was born Akasa.

Akasa is that thing which has sound as its attribute, and affords space for all objects which have a form.
From that Akasa, comes into being Vayu, the air, with two properties, the property of touch which is its
own, and the property of sound belonging to Akasa, its cause. From Vayu, the air, was born fire, having
three attributes, composed of the two preceding attributes, touch and sound, and the attribute 'colour or
form", which is its own. From fire came water, with the four attributes of taste, which is its own, and the
three preceding attributes, sound, touch and form. From water came earth, with the attribute of smell its
own, and the preceding four attributes, sound, touch, form and taste. Herbs, plants, vegetables came
from earth; food from herbs; and Purusha with limbs, head, trunk, etc., from food, which has assumed the
form of semen. Purusha, or this human being, whom we perceive is a Vikara, product of the essence of
food. The semen is the essence of all parts of the body. It is constituted of the energy of all limbs of the
body, and so it has the human shape. It bears the procreator's thought-impress of human form. He, who
is born from this seed or semen, has also the form of a Purusha (human being), for we find that all
creatures that are born of whatever class of beings, are inevitably of the same form as the parents.

All creatures are, without exception, modifications of food and are descended from Brahman. Why then is
man alone taken here? Because of his pre-eminence. Wherein does his pre-eminence lie? Man alone,
indeed, is qualified or entitled to perform Karma and acquire knowledge. He alone is competent to follow
the scriptural teachings. He alone seeks God. The Sruti says: "In man, the Self, or the Atman is more
manifested. He is endowed with intelligence, reason, judgment and discrimination. He wishes to attain
eternal bliss and immortality by proper means. He speaks what is known He knows?. He thinks, reasons,
reflects and meditates. He knows what is good, what is evil, what is right and what is wrong. Man only
wishes to attain the innermost Brahman by knowledge. It is man whom the Sruti seeks to unite with
Brahman, through knowledge. But the animals are not endowed with such qualities. They only know
eating and drinking. They cannot think, reflect and meditate. The physical body has been described by
the Sruti, only with a view to enable the aspirant to comprehend the real nature of Brahman, just as the
end of the branch of a tree is first shown in order to point out the star hidden behind the branch of a tree.
The Sruti tries to lead the aspirant within, to one Self within another, till the real Atman is reached. By
meditating upon the Kosas one after another, he realises their true nature. Ultimately, he becomes
competent to meditate steadily on the Atman. The Sruti tries to lead the aspirant from the grossest
aspect, i.e., the body, to the subtler and subtler aspects until he can grasp the subtlest -the innermost
Atman.

42
The Sruti now proceeds to represent, for the sake of contemplation, the five parts of the Annamaya Kosa,
in the form of a bird, in the case of a sacrificial fire. "The sacrificial fire arranged in the form of a hawk, a
heron, or some other bird, has a head, two wings, a trunk and a tail. So also here, every Kosa is
represented to be made up of five parts" (Suresvaracharya).

Of him there is the head. Of this Purusha, who is constituted of the essence of food, there is the head. In
the case of the Pranamaya Kosa and the like, what is not actually the head, is represented as the head,
and to guard against the idea that the same may be the case here, ie., with the Annamaya, the Sruti
emphasises, This alone is the head?. The same is true in respect of the word 'side.' This is the right hand-
-the southern side of the man facing east. This is the left hand, the northern side. This is the middle-
portion or central part of the body, the trunk- the Atman of the limbs. The Sruti says, The central one or
the middle of the limbs is Atman'.

This, the part of the body below the navel, the tail as it were, because, like the tail of a cow, it hangs
down, is the support, i.e., that by which man stands. Pratishtha is that by which man is supported (the
lower half:

Similarly, the Pranamaya Kosa, or the vital sheath, made of Prana, etc., ought to be figuratively
understood. The Pranamava and other three Kosas are not made up of a head, etc. It is better to imagine
that these Kosas also are fashioned after the mould of the physical body, just as the molten metal poured
into a mould takes the form of that mould. This will help the meditation and discrimination of the four
Kosas.

Here ends the First Anuvaka of the Brahmananda Valli

SECOND ANUVAKA

अन्द्नाद्वै प्रजाः प्रजार्न्द् े। र्ाः काश्र् पधृ थवीं धश्र ाः। अथो अन्द्नेनैव जीवनन्द् । अथैनिवपर्न्द्त्र्न्द् ः। अन्द्नं दह भू ानां
ज्र्ेष्ठि।्‌ स्िा ्‌िवौषििुच्र् े।िवं वै ेऽन्द्निाप्नुवनन्द् । र्ेऽन्द्नं ब्रह्िोपाि े। अन्द्नं दह भू ानां ज्र्ेष्ठि्‌। स्िा ्‌
िवौषििुच्र् े। अन्द्नाद््‌भू ातन जार्न्द् े। जा ान्द्र्न्द्नेन वियन्द् े। अद्र् ेऽवत्त र् भू ातन। स्िािन्द्नं िच्
ु र् इत । स्िाद्वा
ए स्िािन्द्नरििर्ा ।्‌ अन्द्र्ोऽन्द् र आत्िा प्राणिर्ः। ेनैष पूणःय । ि वा एष परु
ु षववि एव। स्र् परु
ु षववि ाि्‌। अन्द्वर्ं
पुरुषवविः। स्र् प्राण एव मशरः। व्र्ानो िक्षक्षणः पक्षः। अपान उत्तरः पक्षः। आकाश आत्िा।पधृ थवी पुच्छं प्रत ष्ठा। िप्र्ेष
श्लोको भवत ।

।। इत द्वव ीर्ोऽनुवाकः ।।

All beings, that exist on earth, are born of food; then they live by food, then again to the food, they go at
the end. So verily food is the eldest of all creatures. Therefore, it is called the medicament of all. All those
who worship food as Brahman, obtain all food. Food is indeed the eldest of all creatures. Therefore, it is
called the medicine for all. From food, all beings are born, having been born, they grow by food. Food is
eaten by the beings and it also eats them. Therefore, it is called food (Anna).

Other than that (soul) made of the essence of food, there is another self within, formed of Prana. By that
this is filled. This (Pranamaya) is exactly of the form of man (Purusha). Its human form is according to the

43
human form of the former. Of that, Prana is the head, Vyana its right wing (side), Apana is the left wing
(side), the Akasa is the trunk (body), the earth is the tail, the support. About it also there is the following
verse.

Notes and Commentary

Prajah- creatures.Prajayante- are born. Jivanti- live. Jyeshtam- the eldest. Sarvaushadham- the medicine
for all kinds of diseases, medicament for all. Jayante- are produced. Jatani- being born. Vardhante- grow.
Adyate- is eaten. Atti- eats. Annarasamayat- by its being full of food. Purusha vidhah- of the form of
man. Purushavidhatam- human form.Dakshina paksha- right wing (right hand). Uttara paksha- left wing
(left hand): Puccham- the tail. Pratishtita- the seat (the feet, the basis). Annat- from food which has been
converted into Rasa (chyle), an important fluid of the body, are born all creatures moving and unmoving
(Sthavara and Jangama). Whatever creatures dwell on earth, all of them are born of food and food alone.

Here, the reference to the Annamaya Kosa, or the gross body, is continued. Annam literally means food.
It signifies the gross manifestation of matter.

After they are born they live and grow by food alone. Then again at the end, when their life has come to
an end, they go to food, i.e., they are dissolved or absorbed in food. Why? Because food is, of all living
beings, the eldest, the first born. It is the cause or source of other beings made of food. It is the source for
other Kosas. The Pranamaya and other Kosas are not made up of Anna, the physical food, but they grow
by the food eaten by men.

Therefore, all beings are born of food, live by food and are absorbed in food, at the end. As this is the
nature of food, it is therefore, called the medicament for all which can cool the body, and allay the
scorching hunger of all beings. After death, after the Prana departs from the body (Annamaya Kosa), the
physical sheath disintegrates into its constituent elements, the gross matter.

The gross elements were first created. The gross bodies of creatures are made out of these elements.
Therefore Annam (food, matter) is the eldest of all creatures.

The Sruti, then, proceeds to declare the fruit that accrues to them who have realised the food as
Brahman, who meditate on food as Brahman as prescribed. They obtain all kinds of food. They become
one with the Virat and attain all food. How to meditate? Thus: "I am born from food. My soul is food, or I
have my being in food. I am finally absorbed into food. Therefore, food is Brahman". It may be asked how
the meditation of food as the Soul, or the Self, can lead to the attainment of all food. The Sruti answers:
"For, food is the eldest of all beings, for it was born before all other creatures, and it is therefore, said to
be the medicine for all'. Therefore, it is right that he who meditates on all food as the Atman, should obtain
all food. "From food are beings born, when born, by food they grow". This repetition of what has been
already said, is for summing up, or for indicating that the present subject is concluded.

Now, the Sruti gives the etymology of the word Anna. Food is eaten by all beings, and is itself, the eater
of all beings. As it is eaten and eats, it is therefore called Anna. Food, in its limited aspect, is eaten by all
beings. In its universal aspect, all beings are absorbed or dissolved in it. So it feeds upon all beings. The
particle It in the test, which means thus', marks the close of the exposition of the first sheath (Kosa).

44
The Sruti proceeds to show, with the help of knowledge, that the individual soul is identical with Brahman
who is within, and beyond the five sheaths from the Annamaya (food-sheath), down to the Anandamaya
(the blissful sheath), and goes on to extract the kernel within, by divesting it of the five sheaths formed by
ignorance, just as by threshing the many chaff-coverings of Kodrava, one brings to view the grain within.

In order to lead the mind, which has lost its longing and attraction for sensual objects, to the Inner Being
which is behind the Annamaya Kosa, the food sheath, the Sruti now proceeds to explain the nature of
Prana and the Pranamaya Kosa, the vital sheath. Distinct from the food-sheath, or the gross physical
body, which has been described above, there is the inner self made of Prana, falsely imagined to be the
Atman like the gross body. The Pranamaya Kosa is also falsely identified with the real Self, the Atman.
This self, formed of Prana, fills the self which is formed of food-essence, just as air fills the bellows.

The Annamaya Kosa is permeated by four Kosas, the Pranamaya and the rest. The Pranamaya Kosa is
permeated by the three Kosas, the Manomaya by two Kosas and the Vijnanamaya by one Kosa.

The Annamaya is filled by the Pranamaya, as the serpent is filled by the rope (where the latter is
mistaken for the former). The Annamaya is an effect of the Pranamaya and it is a mere imagination, as
the Sruti says: "All effect is a mere name, a creation of speech".

The Pranamaya Kosa is more subtle than the gross physical sheath. The vital forces of the Pranamaya
Kosa perform the different functions of the body, viz., digestion, circulation of blood, deglutition, excretion,
etc., and manipulate the physical body from within. The whole physical body is pervaded by the
Pranamaya Kosa. The Pranamaya Kosa contains the five Karma Indriyas, organs of actions, viz., organ
of speech, hands, feet, organ of generation and anus. The different limbs of the physical body have their
corresponding parts in the Pranamaya Kosa. Pranamaya Kosa, along with the mental and intellectual
sheaths, forms the Linga Sarira, subtle body or astral body.

The Pranamaya self is of man's form with head, hands, etc. Is it, in itself, possessed of a head, etc.? The
Sruti says: No. The self, made of the essence of food, is of the human form. This Pranamaya self is
fashioned in human form not by himself, but only after the shape of that made of food, just as an idol is
fashioned after the mould into which the melted metal is poured. It is not of the form by itself. The form of
each inner one is the human form, after the form of the outer one. Each outer one is full of that which is
within. Just as water assumes the shape of the vessel which holds it, so also the Pranamaya Kosa takes
the shape of the Annamaya Kosa.

How, then, is he of human form? The Sruti answers: The Prana, expired through the mouth and nose, is
itself the head of the Pranamaya self, on the authority of this hymn. The sides or the wings are also
fancied on the authority of the scriptural teaching.

Vyana, the air which pervades the whole body, is the right side or the right wing. Apana is the left side or
the left wing. Samana, which abides in Akasa, middle of the body, is the trunk or the central part. Samana
is said to be the trunk because it occupies a central portion, with reference to the other Vayus. The trunk
or the central part is the Atman. This is declared in the Srutis: "Indeed, the middle one of these members
is the Atman". The earth is the tail, the support. The Earth is the deity presiding over the earth, the
supporter of the life of the body, because it is the cause of its existence. The Sruti elsewhere says: "This
(earth) supports the Apana of the man. But for this support, the body will be carried up by the action of the
Udana, or it will have to fall down by its weight". Therefore, the earth is the supporting tail of the

45
Pranamaya self. The earth is the vital air which goes upwards. It is called earth because it is the prop of
the vital airs.

As to the teaching concerning the Pranamaya self, there is the following verse.

Here ends the Second Anuvaka of the Brahmananda Valli

THIRD ANUVAKA

प्राणं िे वा अनु प्राणनन्द् । िनष्ु र्ाः पशवश्र् र्े।प्राणो दह भू ानािार्ुः। स्िा ्‌िवायर्ष
ु िच्
ु र् े।िवयिेव आर्र्
ु नय न्द् । र्े प्राणं
ब्रह्िोपाि े।प्राणो दह भू ानािार्ुः। स्िा ्‌िवायर्ुषिुच्र् इत । स्र्ैष एव शारीर आत्िा। र्ः पूवस्
य र्। स्िाद्वा
ए स्िात्प्राणिर्ा ।्‌ अन्द्र्ोऽन्द् र आत्िा िनोिर्ः। ेनैष पूणःय । ि वा एष पुरुषववि एव। स्र् पुरुषववि ाि्‌। अन्द्वर्ं
पुरुषवविः। स्र् र्जुरेव मशरः। ऋ्िक्षक्षणः पक्षः। िािोत्तरः पक्षः। आिे श आत्िा। अथवायङ्धगरिः पुच्छं प्रत ष्ठा। िप्र्ेष श्लोको
भवत ॥

।। इत ृ ीर्ोऽनुवाकः ।।

Through Prana the gods live, and so also do men and beasts. Prana is verily the life of beings.
Therefore, it is called the universal life, or the life of all. Those who worship Prana as Brahman,
attain the whole life-duration or the full span of life. Prana verily is the life of beings. Therefore, it
is called the universal life or the life of all.

Of that former (Annamayatma), this (Prana- mayatma) produced in the body is the soul.
Different from the Pranamaya self made of Prana, there is another self made of mind. With that
self made of mind, this (the Pranamaya) is filled. This is also of the form of man. Its human form
is according to that of the former. Of it, Yajus is the head. Rik is the right side (wing). Saman is
the left side (wing). Scriptural injunction (Adesa) is the trunk (body). Atharva-angirasa is the tail,
the support. There is the following verse about it.

Notes and Commentary

Devah- gods or the senses. Pasavah- beasts. Purushah vidhah- of the form of man.
Purushavidhatam- human form. Sarvam ayus- full life. Adesa -injunction, command, here
denotes Brahman, a division of the Vedas, because it commands all that should be
commanded.

The gods live after Prana. The gods, Agni and other Devas live, i.e., they do the act of
breathing, act by breathing after Prana which is of the nature of air. Through Prana alone the
gods live. In the macrocosmic aspect, the gods are the deities who hold control over the various
functions of nature. As the present section deals with microcosmic or individual soul, Devas
here denotes senses (Indriyas). Through the vibration of Prana only, the senses perform their
allotted functions. When the Prana functions, then only the senses also can function.The senses
derive their very life from Prana only. So also do men and beasts function only when Prana, the

46
life-principle, functions. The living creatures have their being, not in the Annamaya self alone,
but in the Pranamaya self also, which lies within the Annamaya self, and permeates the whole
physical body.

All living creatures are endowed with Manomaya, Vijnanamaya and Anandamaya selves, one
abiding within the other. The internal permeates the external self which lies outside. All of them
are formed of Akasa and other elements of matter. All of them exist only by ignorance. They are
set up by Avidya, nescience. They are all possessed of Supreme Soul, Brahman, who is
everywhere, who is all, who is the cause of Akasa and all the rest, who is eternal, changeless,
self-existent, who is existence, knowledge and infinity and who is beyond the five sheaths. He is
indeed the Self of all. He verily is the Atman.

It was said that the gods live through Prana. How SO? Prana is the life of all beings. The Sruti
says: As long as Prana is in this body, so long is life' (Kaushitaki Up. III-2). Therefore, Prana is
the life of all. Everybody knows well that death occurs when the Prana departs from the body.
Everybody knows that Prana is the life of all.

Those who leave the external, particular Annamayatman and meditate on the internal, general
Pranamayatman as Brahman, thus, I am Prana, I am the Atman of all, the Self of all beings,
because I am the cause or source to attain the full span of life', do not die prematurely. They do
not die an unnatural death, before the allotted period. According to the Vedas, the full span of
life is hundred years. How so? The Sruti says: Prana is the life of beings, therefore it is said to
be the life of all' The repetition is intended to explain the utility of this Vidya (Upasana). Whoever
meditates on Brahman, as endowed with certain attributes, himself becomes the possessor of
those attributes.

Now, the Sruti shows the aim of all this teaching regarding the Pranamaya Kosa. The
Pranamaya Kosa is the self that abides in the Annamaya Kosa. This physical body is mistaken
for the pure Atman, by false identification on account of ignorance. The Sruti wants you now to
give up the idea that the body is the self, and take up the idea that the Pranamaya Kosa is the
self. The mind is taken from the gross body to the subtle Pranamaya sheath. When the idea,
that the Pranamaya is the self, is deeply ingrained, the illusion that the Annamaya is one's own
self, vanishes. Then you begin to feel that the Annamaya is the body, and the Pranamaya is
one's own self that abides in that physical body.

Ananda Giri interprets that the same Chit-dhatu, the principle of Consciousness that is the real
self of the former Annamaya, is the self of the Pranamaya.

The Sruti now proceeds to give a description of the Manomaya self. Manas, mind, is that inner
sense, or internal organ, or instrument consisting of Sankalpa and Vikalpa (thought and doubt).
It is the seat of volition. Just as the Annamaya Kosa is made of food-stuff, so also the
Manomaya Kosa is formed of mind-stuff.

47
Manomaya self is the inner self of the Pranamaya. It permeates the Pranamaya Kosa. The
Pranamaya Kosa is filled by the Manomaya Kosa. The Manomaya Kosa contains the organs of
knowledge, viz., ear, skin, eye, tongue and nose. The real senses are within. What you see
outside, the physical eyes, etc., are mere instruments. The Manomaya Kosa is more subtle and
expansive than the Pranamaya Kosa, which is more subtle and expansive than the Annamaya
Kosa.

The Manomaya Kosa, the mental sheath, abides within the Pranamaya Kosa like the bladder of
a football. Through the functioning of the Manomaya Kosa only, you say I think', I imagine'. For
the sake of contemplation, it is said to be of human form made up of five members, viz., head,
right wing, left wing, trunk and tail. Just as water assumes the shape of the vessel in which it is
kept, just as the melted metal puts on the form of the mould into which it is poured, so also the
human form of the Manomaya sheath follows from that of the Pranamaya.

Now the Sruti proceeds to explain the method of meditation on the Manomaya self. Of him, the
Yajus is the head. Yajus is that class of hymns (Mantras) which are not subject to any definite
rule as to the syllables, letters, or feet or end. The word Yajus denotes all compositions of this
kind. It is here represented as the head because of its importance. The importance lies in its
being of immediate help in sacrificial rites. For, it is with the Yajus, with the words Svaha, etc.,
that an oblation is offered. Or, what we call Yajus is only a Manovritti, a state, a mode, a
function, an act of mind and consists in thinking and meditating on the organ of utterance, kind
of effort, sound, intonation, letter, word and sentence. It is this thought that manifests itself
through hearing and other organs, and is given the name of Yajus. The same thing applies to
the Rik and to the Saman.

The hymns represent the knowledge of the Atman, denoted by the word Yajus', which depends
upon the activity of the mind, and is limited by the Upadhi of the states of mind, which is the
vitality of the Atman and which has neither beginning nor end. And so, we can explain how the
Vedas are eternal. The Sruti speaks of the unity of the Vedas with the Eternal Self: He is the
Atman abiding in Manas, in whom all Vedas become one. This will have a meaning only if the
Rik and others are eternal. The hymn also says: The Riks are seated in Akshara, the
indestructible, in the Supreme Heaven, wherein all Devas sit on high' (Taitt. Ara.).

The Atharva-angirasas, i.e., the Mantras seen by Atharvan and Angiras and their Brahmana, is
the supporting tail, because they deal mainly with the performances of rites, which promote
man's well-being by conducing to his peace and strength.

Here ends the Third Anuvaka of the Brahmananda Valli

FORTH ANUVAKA

48
र् ो वार्ो तनव यन्द् े। अप्राप्र् िनिा िह। आनन्द्िं ब्रह्िणो ववद्वान।्‌ न त्रबभेत किार्नेत । स्र्ैष एव शारीर आत्िा। र्ः
पव
ू स्
य र्। स्िाद्वा ए स्िान्द्िनोिर्ा ्‌। अन्द्र्ोऽन्द् र आत्िा ववज्ञानिर्ः। ेनैष पण
ू ःय । ि वा एष परु
ु षववि एव। स्र्
पुरुषववि ाि। अन्द्वर्ं पुरुषवविः। स्र् श्रद्िैव मशरः।ऋ ं िक्षक्षणः पक्षः।ित्र्िुत्तरः पक्षः। र्ोग आत्िा। िहः पुच्छं
प्रत ष्ठा। िप्र्ेष श्लोको भवत ॥

॥ इत र् ुथोऽनुवाकः ।।

Whence all speech turn back with the mind without reaching, he who knows the bliss of
Brahman, fears not at any time. This mind is the embodied soul of the former. Of the
Pranamaya, this one, namely, the Manomaya, is the self, having the Pranamaya for his body.

Different from that, made of mind, is another inner soul made of knowledge (Vijnana). By that,
this is filled. It also has the shape of man. According to the human shape of that, is the human
form of this. Faith is its head. Righteousness (Ritam) is the right side or wing. Truth (Satyam) is
the left side or wing. Yoga (concentration-meditation) is the trunk (Self. Mahah is the tail, the
support.

On this, there is also the following verse.

Notes and Commentary

Vidvan- he who knows. Na bibheti- does not fear. Vijnanamayah- formed of knowledge.
Ritam- righteousness. Satyam- truth.

Brahman is beyond all speech and thought. But one can realise Brahman intuitively,
through meditation and Nirvikalpa Samadhi. When one knows the eternal bliss of
Brahman, he becomes absolutely fearless. Fear comes only when there is duality. How
can there be fear for one who beholds oneness of the Self everywhere?

The Manomaya Kosa is made up of Vrittis or Sankalpas (thoughts). It is subtler than the
Pranamaya Kosa. It controls the Pranamaya Kosa. So it is the inner self of the
Pranamaya Kosa.

Other than that one formed of Manas, there is another self within, formed of Vijnana. By
him this one is filled. The inner self of the Manomaya is the Vijnanamaya. It has been
shown in the previous Anuvaka that the Manomaya is made up of the Vedas.Vijnana,
knowledge, is the knowledge of what is taught in the Vedas.

The Sruti leads the aspirant, who has withdrawn himself from the Annamaya,
Pranamaya and the Manomaya still farther within, beyond even the Manomaya Kosa.

49
Viinanamaya is the determinative knowledge. This determinative knowledge is an
attribute of the intellect. It is the determinative faculty which guides the mind and comes
to right conclusion or determination. When the mind is in a doubting condition whether
to do an action or not, Vijnanamaya renders help by coming to a determination, I must
do this'. The sacrificial rites are performed by one, only after ascertaining their nature
from right sources of knowledge. Vijnana is the source of all sacrificial rites.

The Manomaya is composed of Vrittis, states of mind. Vijnanamaya is the owner of

these states of mind. It is an agent of all thoughts.

Now, the Sruti proceeds to explain the method of meditation on the Vijnanamaya self.
He who has acquired through Vedas a well-ascertained knowledge, first entertains faith
(Sraddha) as to the things he has to do. As faith is the primary element in all things to
be done, it is the head, as it were, of the Vijnanamaya. Faith is the chief factor of
knowledge. Righteousness and truth are called the wings (sides), because without
these there cannot arise firm conviction.

Yoga is concentration and meditation. It is the trunk as it were, because without

meditation one cannot acquire the knowledge of the Reality. Mahah, the principle of
Mahat, Hiranyagarbha (cosmic mind), is said to be the tail or support because it is the
cause of its effect, the individual Buddhi, just as the earth is the support of the trees,
shrubs, etc. Mahat is the great principle that was first born. The Sruti elsewhere says,
The great adorable one, the first born' (Bri. Up. V-4). It is tail, because it is the cause to
support. The principle of Mahat is the source of all knowledge. Therefore, it is the
support of the Atman made up of knowledge, the self Vijnanamaya.

Here ends the Fourth Anuvaka of the Brahmananda valli

FIFTH ANUVAKA

ववज्ञानं र्ज्ञं नु े। किायणण नु ेऽवप र्।ववज्ञानं िे वाः िवे।ब्रह्ि ज्र्ेष्ठिप

ु ाि े। ववज्ञानं ब्रह्ि र्ेद्वेि। स्िाच्र्ेन्द्न प्रिाद्र्त ।
शरीरे पाप्िनो दहत्वा।िवायन कािान ििश्नु इत । स्र्ैष एव शारीर आत्िा।र्ः पूवस्
य र्। स्िाद्वा ए स्िाद्ववज्ञानिर्ा ।
अन्द्र्ोऽन्द् र आत्िाऽऽनन्द्ििर्ः ेनैष पूणःय ।ि वा एष पुरुषववि एव। स्र् पुरुषववि ाि। अन्द्वर्ं पुरुषवविः। स्र् वप्रर्िेव
मशरः। िोिो िक्षक्षणः पक्षः।प्रिोि उत्तरः पक्षः। आनन्द्ि आत्िा। ब्रह्ि पुच्छं प्रत ष्ठा। िप्र्ेष श्लोको भवत ॥
।। इत पञ्र्िोऽनुवाकः ।।

Knowledge performs the sacrifice as well as Karma.

All the gods worship knowledge as Brahman, the eldest.

50
If a man knows knowledge as Brahman, and if he does not swerve from it, he attains all
desires, having abandoned his sins in the body.

Of that, of the former, this one verily is the embodied self.

Different from this self, made of knowledge (Vijnanamaya) is another self within, formed
of bliss. By that this is filled. (The Anandamaya fills and permeates the Vijnanamaya). It
also has the shape of man. According to the human shape of that is the human form of
this. Of it Love (Priya) is the head. Joy (Modah) is the right side (wing). Delight
(Pramodah) is the left side (wing). Bliss (Anandam) is the trunk (self. Brahman is the
tail, the support. About that, there is also the following verse.

Notes and Commentary

Anandamaya- formed of bliss. Priyam- love. Modah-joy, satisfaction, joy that arises from
gratified desire. Pramoda- delight, great satisfaction, the same joy intensified.

Vijnana, or knowledge, performs sacrifices, because a man who has knowledge

performs sacrifices with faith, etc. Therefore, knowledge is said to be the doer. The
Buddhi which determines gives sanction, and the mind and the senses work through the
gross body. Therefore, Vijnana is the real agent.

It performs deeds as well. The word Karma denotes sacred rites only. But here it
means, in a liberal sense, any kind of action. All actions are performed through the
sanction of the intellect.

Because all are performed by knowledge (Vijnana), therefore, the Vijnanamaya self is
Brahman. All gods, such as Indra, meditate on Hiranyagarbha, who is the eldest,
because He is the first born, or the first manifestation, or because He is the source of all
individual activities. All actions are done only with previous knowledge. All the gods put
faith in this soul of knowledge and meditate upon it. Therefore, they attain knowledge
and powers by worshipping that great Brahman. When they meditate on the
Hiranyagarbha, they identify themselves with Him, and attain all the wonderful powers
and knowledge (Aisvarya and Jana).

If a man constantly meditates on the Hiranya-garbha, he feels identified with Him and
thus attains all the wonderful powers.

If a person meditates on the Hiranyagarbha and realises Him, and if, after realisation,
he never swerves from that Brahman, and if he dwells constantly in the thought that the
Vijnanamaya self is Brahman, he becomes free from all sins too. All sins arise from

51
identification of the Self with the body. Body is the cause of all sins and miseries. But,
when one identifies himself with the Hiranyagarbha, through constant meditation and
worship, the body-consciousness disappears and with it all sins, just as the shadow
disappears when the umbrella disappears. He becomes identical with the
Hiranyagarbha, or the Vijnanamaya Brahman, and enjoys all his desires.

The Sruti proceeds to explain the nature of the Anandamaya self. The Anandamaya self
is also an effect. The Sruti teaches of the Self in His aspect as the enjoyer by Avidya,
ignorance, as He identifies Himself with the Upadhi of Antahkarana, inner sense, which
is of fourfold nature (mind, intellect, memory, egoism). The Anandamaya is made up of
the latent impressions of love and other forms of happiness. The Anandamaya is the
seed-body or causal-body (Karana Sarira). This body functions during deep sleep. The
sum total of all causal bodies of all individual souls constitutes the Upadhi, or Maya of
Isvara.

Love (Priya) which springs up at the sight of a beloved son and the like, is the head, as
it were, of Anandamaya self, because of its pre-eminence or prominence. It is the
Anandamaya self who feels I am happy', I am the enjoyer'.

Moda is the joy of exultation produced by the acquisition and possession of a beloved
object. Pramoda is the same joy intensified or raised to high pitch. Love (Priya), joy
(Moda) and delight (Pramoda) are reflections of bliss manifested in the Sattvic states of
mind.

Ananda (bliss) is the trunk. It is the self, or the centre of love, joy and delight, because it
runs through them all, because the limbs of joy, delight, are linked with it
uninterruptedly. Ananda is the unconditioned, or the Supreme Brahman. This Bliss is
manifested or reflected in that state of mind which is not covered by Tamas (darkness),
and which is brought about, when sons, friends or such other beloved objects are
placed before it, by virtue of good deeds. This is what is known among people as the
sensual pleasure (Vishaya-sukha). This pleasure is momentary, because the Karma,
which brings about such a state of mind, is impermanent.

The mind is purified by austerity, by knowledge which dispels ignorance, by chastity,

faith and pious devotion, becomes more and more free from Tamas, and becomes more
and more serene. Then the joy manifests itself in a higher and higher degree in the
mind, so purified and rendered clear. The Sruti says later on: 'Joy is He'. Having
obtained it, he becomes blissful, because it is this which makes one joyful. There is also
another text. 'All other creatures live on a small portion of that bliss' (Bri. Up. IV-3-xxxi).

52
Bliss is of different degrees of intensity owing to the nature and variety of Karma. Bliss
is a hundredfold greater than the satisfaction of a desire. The Sruti describes different
degrees of bliss, rising in degree a hundredfold, higher and higher, according to the
degree of desirelessness of the person.

Of the Anandamaya self, the Supreme Brahman Himself is the tail, the support,
because He is the basis of all.

The Supreme Brahman, which has been described as Satyam Jnanam Anantam, forms
the main subject of the discourse. A description of the five sheaths, beginning with
Annamaya, has been given in order to realise the Supreme Brahman which is beyond
the five sheaths. The Supreme Brahman, which lies within the five sheaths, is also the
Self of them all. This non-dual Brahman forms the support, or the ultimate basic reality,
that underlies all duality produced by Avidya, ignorance. As the Anandamaya leads
ultimately to unity, there is the supporting Brahman, one without a second, who is the
ultimate basis of duality caused by ignorance, who is the tail, the support of the
Anandamaya.

The five Kosas of man are described in order to destroy the great evil of Samsara.
Resolve each Kosa into that which immediately succeeds it. Starting from the
Annamaya Kosa, each effect into its immediate cause, till the ultimate cause is reached.
Eventually, you will be led on to the knowledge of Brahman, who is beyond cause and
effect, who is neither the cause nor the effect. You will realise the oneness of individual
soul and the Supreme Soul.

Maya is the illusory power of Brahman. This is the material cause of the universe. It is
made up of three Gunas, viz., Sattva (purity), Rajas (passion) and Tamas (darkness.
Tamas is the cause of the Annamaya Kosa. So, inertness predominates in this Kosa.
Rajas is the cause of the Pranamaya Kosa. It is endowed with Kriya Sakti (power of
action). The cause of the Manomaya Kosa is Sattva mixed with Tamas. Therefore, the
Tamasic qualities, hatred, etc., are present in the mind. The cause of the Viinanamaya
is Sattva mixed with Rajas. Therefore, we find in it the agency. Manas (mind) and
intellect (Buddhi) are products of Jana Sakti. The pure Guna of Sattva is the cause of
the Anandamaya Kosa, and therefore, we find in it, love, joy, delight. There is Iccha
Sakti also in the mind. A desire arises in the mind on account of the Iccha Sakti.
Through Jana Sakti, man gets knowledge as to how to possess the desired Objects.
Through Kriya Sakti, he exerts and possesses the objects.

53
Birth and death are the Dharmas (attributes) of the Annamaya Kosa. Hunger and thirst
are the Dharmas of the Pranamaya Kosa. Moha (delusion) and Soka (grief) are
attributes of the Manomaya Kosa. The Atman is ever-pure and unattached. He is
absolutely free from the Shad Urmis, the six waves of the ocean of Samsara, viz., birth,
death, hunger, thirst, delusion and grief.

The Annamaya Kosa constitutes the gross physical body (Sthula Sarira). The
Pranamaya, the Manomaya and the Vijnanamaya Kosas constitute the subtle or astral
body (Linga Sarira). The Anandamaya Kosa constitutes the causal body (Karana
Sarira).

The physical body operates during the waking state, the subtle body functions during
the dreaming state, and the causal body operates during deep sleep state. During deep
sleep, it is the thin veil of Anandamaya Kosa that separates the individual soul from the
Supreme Soul, Brahman.

Here ends the Fifth Anuvaka of the Brahmananda valli

SIXTH ANUVAKA

अिन्द्नेव ि भवत । अिद् ब्रह्िेत वेि र्े । अनस् ब्रह्िेत र्ेद्वेि। िन्द् िेनं ो वविरु रत । स्र्ैष एव शारीर आत्िा। र्ः
पूवस्
य र्। अथा ोऽनुप्रश्नाः। उ ाववद्वानिुं लोकं प्रेत्र्।कश्र्न गच्छ ी३ उ। आहो ववद्वानिुं लोकं प्रेत्र् कनश्र्त्ििश्नु ा ३ उ।
िोऽकािर् ।बहु स्र्ां प्रजार्ेर्ेत । ि पोऽ प्र् । ि पस् प्त्वा।इिं िवयििज
ृ । र्दििं ककञ्र्। िष्ृ ्वा िे वानप्र
ु ाववश ्‌
।
िनुप्रववश्र्। िच्र् त्र्च्र्ाभव । तनरुक् ं र्ातनरुक् ं र्। तनलर्नं र्ातनलर्नं र्।ववज्ञानं र्ाववज्ञानं र्। ित्र्ं र्ानृ ं र्
ित्र्िभव ।र्दििं
्‌ ककं र्। त्ित्र्मित्र्ार्क्ष े। िप्र्ेष श्लोको भवत ॥
।। इत षष्ठोऽनुवाकः ।।

If he knows Brahman as non-existent, he becomes himself non-existent. If he knows Brahman

as existent, then (they) know him to be existent. Of him, of the former, this verily is the
embodied soul.

Therefore, arise the (following) questions (of the pupil) Does he, who knows not, after
having departed this world, go There? Or does he, who knows, after leaving the world,
obtain That?

He desired, May I be many, may I be born'. He performed Tapas. Having performed

Tapas, He brought forth all this whatever there is. Having brought forth, He entered it.
Having entered it, He became Sat (being, what is manifest) and Tyat (the beyond, what
is not manifest), defined and undefined, the abode and the non-abode, knowledge and

54
ignorance, truth and falsehood and all this, whatsoever is existing. Therefore, it is called
Existence. On this, there is the following verse.

Notes and Commentary

Asat- non-existent. Avidvan- one who does not know. Vidvan- one who knows. Pretya-
after he dies, having departed. Amum- that. Lokam- world. Gachhati- goes. Aho-Oh
then, tell me. Akamayata desired. Prajayeya- may I produce. Sa akamayatabahu syam
prajayeyeti- may I be many, may I be born. Bahu- many. Syam- may I be, I shall be.
Tapas- here, means knowledge, Brahman reflected regarding the design of the world to
be created. Tat srishtua tadevanu pravisat- having brought forth, He entered it. Sat-
being, what is manifest. Tyat- the beyond, what is not manifested. Niruktam- defined.
Aniruktam- undefined. Nilayanam- the abode, support. Anilayanam- the non-abode, not
supported, not a support. Vijnanam- knowledge. Avijnanam- ignorance.
Satyam -truth. Anritam- falsehood. Achakshate- call.

He, who has no faith in the existence of Brahman, leads a sensuous life. He is vicious.
He has no right conduct. He has no higher aspirations and ideals. This world is
everything for him. He identifies himself with the physical body and the other Kosas, and
mistakes them for the real Self. He becomes non-existent. He fails to attain immortality
or the life eternal. He falls into the abyss of darkness of ignorance, and is caught up
again and again in the round of births and deaths.

If, on the contrary, a man knows that there exists Brahman who is the basis or support
for everything, who is the basis of all differentiation, who is the seed of all action, and in
whom there is no distinction, he leads a virtuous life. He has ideals and higher
aspirations. He does not lead a sensual life. He has right conduct in relation to caste,
stages of life, etc. He develops dispassion, discrimination and renounces sensual
objects. He engages himself in meditation, struggles hard to attain Brahman, the
Absolute, and eventually becomes one with Him. Wise men regard him as existing,
because he has become identical with Brahman who is Existence (Sat).

Why should there be any suspicion at all of the existence of Brahman? We reply: it
arises from the fact that Brahman is beyond sensuous experience, beyond human
speech. One has belief in the existence of that which falls within the range of speech. It
is right, therefore, to believe that which is beyond the reach of speech is non-existent.
People understand that a pot exists when it is within the range of speech, and that it
does not exist, when it does not come within the range of speech. Similarly, here also
one may believe that Brahman does not exist. Therefore, it is said, If he knows that
Brahman exists', etc.

55
Anandamaya is the embodied self of the Vijnanamaya. Anandamaya is more subtle and
expansive than the Vijnanamaya. Anandamaya permeates the Vijnanamaya.
Anandamaya is the self that dwells in the Vijnanamaya body.

There can never arise a doubt that the Anandamaya does not exist. But as to Brahman,
there is room for doubt, because He is devoid of all distinctions, and He is common to
all alike.

These, then, are the disciples' questions following upon the teacher's exposition.
Brahman, the cause of Akasa, etc., is common to both the knower and the ignorant.
Therefore, it may be supposed that the attainment of Brahman is possible even in the
case of ignorant persons. If he who knows not, does not attain Brahman, who is the
same everywhere, then even he who knows, does not attain Brahman. What evidence
is there to show that the enlightened attain Brahman?

The succeeding portion of the text is begun in order to answer these questions.

It was said that Brahman is Satyam (Truth). It is Truth because It exists.

The Sruti now proceeds to establish the very existence of Brahman.

An objector says: Brahman is not altogether non-existent. Why? Because that which
exists, such as pot, is seen in actual experience; that which does not exist, such as the
horn of a hare, is not seen. Similarly Brahman also is not seen. Therefore, as Brahman
is not seen in actual experience, He does not exist'. This argument is unsound and
untenable, because Brahman is the cause of Akasa, etc. It cannot be said that Brahman
does not exist, for ether, etc., of which the cause is Brahman, is seen by the senses.
Sruti declares that Akasa and all else in the creation, have been born of Brahman. It is a
fact of common experience in the world that, that thing exists from which something else
is born, as for example, clay and the seed, which are the material cause of pot and a
tree. Therefore, Brahman exists, because It is the cause of ether, etc.

We do not see in this world, by our senses, anything born out of nothing. If objects of
this world be the product of nothing, they could not be perceived by the senses. But
they are perceived as such. Therefore Brahman exists. The Sruti declares: 'How can
existence be born of non-existence? How could something be produced out of nothing?'
(Chh. Up. VI-2-i). It also stands to reason that something could not be produced out of
nothing. It, therefore, stands to reason to say that there is Brahman.

56
It could not be argued that if Brahman be the cause, like clay and the seed, etc., it could
not be intelligent, because Brahman is one who has pure desires (Satya Kama). In our
experience, we have found out that an intelligent or sentient being only can have
desires. We have stated that Brahman is omniscient. It is, therefore, proper to say that
Brahman has pure desires.

An objector may say that if Brahman has desires, he has objects of desire which are not
attained. This is not correct because Brahman is independent of desires. Because of
His independence, Brahman is not affected by the desires. Brahman's desires are
faultless. They cannot rouse Him to action in the same manner as the impure desires
influence others and guide their action. How then, are they? They are true (Satya) and
wise (Jnana). They are, in nature, like Brahman and therefore pure. Brahman is not
guided by them.

On the other hand, it is Brahman who prompts these desires in accordance with the
deeds done by sentient beings. Therefore, Brahman is independent as regards desires.
He has no desires unattained. He has nothing to desire for; for he does not require any
external factors, or extraneous means, for their realisation. The desires of sentient
beings do not belong to the Self. They depend upon the operation of Dharma and other
causes. They are in need of additional extraneous aids, such as

body and sense-organs, in the accomplishment of objects distinct from the Self,
whereas Brahman's desires are not dependent on external causes and the like, and are
not prompted by any such motives. What then? They are one with Himself. They are not
distinguishable from Him.

Brahman does not multiply Himself by giving birth to things which are quite distinct, just
as the father multiplies himself by giving birth to son. How then? It is by the
manifestation of the name and form which have remained unmanifested in Himself.

Brahman made Tapas, i.e., He thought about the arrangement of the world to be
created. He, thus reflecting, created this universe, with space and time and names and
forms, wherein all beings enjoy according to the nature of their Karmas.

According to Sri Ramanuia's Visishtadvaita philosophy, this world is a Parinama of

Brahman. Just as milk changes itself into curd, so also Brahman has changed Himself
into this world of subtle and gross objects. This is Parinama Vada.

There is serious defect in this doctrine. How can there arise change in the
transcendental and perfect Brahman? Change is possible only in time and space.

57
Brahman is beyond time, space and causation. Yet, the world of changing phenomena
is present before you. How can this be explained or accounted for?

Sri Sankara propounds the theory of Vivarta Vada, the doctrine of superimposition.
According to this doctrine, Brahman has not undergone any change to project this
world, or to bring forth the creation. There is a mysterious inherent illusory power in
Brahman. It is this power that has brought forth this creation. This inscrutable power is
Maya.

Brahman entered the very universe He created, by the same Maya. Having brought
forth all forms into existence, from Hiranyagarbha down to immovable objects, the
Paramatman entered those very forms which He brought into being.

Now, we have to enquire how He entered the universe? Did He enter in the self-same
form as the creator, or in a different form? Which of the two is correct and reasonable?
The termination, Ktva (the participle form), having sent forth', indicates that the creator
Himself entered the universe.

An objector says: This does not stand to reason if

Brahman is the cause of the universe, like the clay, because the effect is one with the
cause, because the creation is in the nature of Brahman. The cause itself is transformed
into the effect. Therefore, it does not stand to reason to say that the cause should enter
the effect after the effect is produced, as if it had not entered before. There is no
entering of clay into the jar. The clay has transformed itself in the form of a jar. That is
all.Just as clay may enter the jar in the form of dust, so also the Atman may enter in a
different form into the universe of names and forms. The Sruti also says, 'Having
entered in this form, in the form of this Jivatman' (Chh. Up.VI-3-11).

This is wrong. This does not at all stand to reason, because Brahman is one. No doubt,
a cause like clay may, in the form of dust, enter the pot, for clay is many and is made up
of parts, and there is a place not already filled in by the dust or powder. But Atman is
one, and is, moreover, partless. There is no place not already filled in by Him.
Therefore, it is not proper to speak of His entrance.

The objector says: "How then can He have entrance’. The entering is not opposed to
reason. The Sruti says, Into that very thing He then entered?. Let us suppose that
Brahman is made up of parts. It is quite possible that He entered into the names and
forms, in the form of Jiva, like the hand entering the mouth".

58
This explanation is not correct. It cannot be said that Brahman has parts, and that just
as the hand may enter the mouth, Brahman has entrance into the name and form as
Jivatman, because there is no place whereHe is not.

The objector: He enters the cause itself.

Answer: Then He would no longer be the Jivatman, just as a pot ceases to be a pot
when it enters into clay, i.e., when it becomes clay.

The objector: There may be entrance, as in the reflection of the sun in water.

Answer: This cannot be, because Brahman is infinite and formless. There can only be a
reflection of a finite and corporeal object into another clear surface like water.

But there can be no reflection of Atman, because He is formless, infinite and all-
pervading, being the cause of Akasa. Entrance, in the form of reflection, is not possible
at all, as there is nothing else which can serve as the reflecting medium, nor any space
other than that which He occupies.

The objector: If so, then there is no entering at all. As it conveys no meaning, we have
to ignore, altogether, the passage.

Answer: No, it has some other meaning. The Sruti started with the following words: The
knower of Brahman reaches the Supreme. Truth, Knowledge, Infinity is Brahman. He
who knoweth the one hidden in the cave... Knowledge is intended here. It is the subject
with which the Sruti is concerned. In order to impart knowledge of Brahman, the Sruti
dealt with the effects of Brahman, beginning with Akasa and ending with food. Then the
nature of the five Kosas was dealt with. There, within the Atman made of food and
different from it, is that made of Prana; within it is that made of mind; within it is that
made of knowledge and within the cavity of knowledge is the Atman of joy,
Anandamaya self. Within this very cavity has to be obtained that Brahman, the tail, the
support, who is the basis of all differentiated manifestation, who is devoid of all
differentiation. He is represented in the passage under consideration to have entered it.
The entrance is, therefore, an imaginary representation. It is not an actual fact. The
entrance is merely figurative.

He is cognised within the cave of intellect (Buddhi), in such specific forms of

manifestation as seer, hearer, thinker, knower and so on. This constitutes His entrance.
Therefore, Brahman, the cause, exists. So we should know or realise Him as Existence
only.

59
What did He become after entering the effect? He became the corporeal and the
incorporeal, form and formless (Murta and Amurta). These forms and the formless
remained in the Atman, prior to creation, in an unmanifested or undifferentiated state. At
the beginning of creation, they become differentiated by the Atman dwelling within them.
Though they are differentiated, they still remain one with the Atman both in time and
space.

Moreover, it became Nirukta (defined) and Anirukta (the undefined). The defined is that
object which is distinguished from other classes of objects and from other objects of the
same class. It is known to exist at a particular time and at a particular place. It can be
specially pointed out as 'this it is'. What is opposed to the defined is the undefined. The
terms Nirukta and Anirukta are adjectives qualifying the Murta and the Amurta. They are
descriptive attributes of form and formless respectively. Form and the formless are
respectively the defined and the undefined, the visible and the invisible. So also, they
are the abode or support and the non-abode or non-support. Abode or support is an
attribute of form. Non-abode or non-support is an attribute of the formless.

Though invisible', 'undefined' and 'non-abode' are the attributes of the formless, still they
pertain to the manifested world, inasmuch as they are said to have come into being
after creation. Tyat' denotes Prana, etc. It is Anirukta and is Anilayana. These are the
attributes of the formless. Vital force and ether are undefined or indefinite. They
constitute the non-abode. These attributes of the formless pertain only to the category
of the differentiated being, but not to the unmanifested Brahman, the cause, who is also
formless.

Vijnana is animate or the conscious or the sentient beings. Avijnana is inanimate, the
unconscious or the insentient objects, such as stone.

Satyam here means relative truth. It does not mean the Absolute Reality, for Brahman,
the Absolute Reality, is one alone. Water is said to be real when compared with the
mirage, which is illusory. Anita is its opposite. A serpent in the rope, a thief in a post and
silver in the mother-of-pearl, are false.

What is it that has become all this? The Absolute Truth. What again, is that Reality? It is
Brahman, the subject of discussion here, with which this Upanishad began in the words,
Brahman is Truth, Knowledge and Infinity'. Brahman, the one, who is called the
Existence, became modified into everything, without exception, as the form and the
formless. Because there is no modification of name or form, apart from Brahman, or

60
outside Brahman, therefore, the knowers of Brahman say that Brahman is Truth, that all
this is Brahman.

The section began with the question: 'Does Brahman exist or not?' By way of answer to
this question, it has been said that he Atman desired, may I become many.In
accordance with this desire, He created the Akasa and other things in the universe,
what is manifest and what is unmanifest, entered the names and forms and became
many as the seer, as the hearer, as the thinker, as the knower.

We should understand that this Brahman, who is the cause of Akasa, etc., who dwells in
all creatures, who is located in that excellent cavity of the heart, who is realised by faith,
meditation and intuition, who reveals Himself in all the cognitions of the mind, in all His
specific manifestations as the seer, the hearer, and so on, does exist.

To the same effect is said this hymn of the Brahmana. Just as in the case of the five
sheaths described above, there are Mantras explaining the Atman made of food, etc.,
here also is a hymn or verse which speaks of the existence of this, the innermost
Atman, by speaking of the universe.

Thus ends the Sixth Anuvaka of the Brahmananda Valli

SEVENTH ANUVAKA

अिद् वा इििग्र आिी ्‌

। ो वै ििजार् । िात्िानं स्वर्िकुरु । स्िा त्िुकृ िुच्र् इत ।र्द्वै त्िुकृ ि्‌
। रिो वै
िः। रिं ह्र्ेवार्ं लब्धध्वानन्द्िी भवत । को ह्र्ेवान्द्र्ा कः प्राण्र्ा ्‌
। र्िे ष आकाश आनन्द्िो न स्र्ा ्‌।एष ह्र्ेवानन्द्ि र्ात ।र्िा
ह्र्ेवैष ए नस्िन्द्नदृश्र्ेऽनात्म्र्ेऽतनरुक् ेऽतनलर्नेऽभर्ं प्रत ष्ठां ववन्द्ि े। अथ िोऽभर्ं ग ो भवत ।र्िा ह्र्ेवैष
ए नस्िन्द्नुिरिन्द् रं कुरु े।थ स्र् भर्ं भवत । त्वेव भर्ं वविष
ु ो िन्द्वानस्र्। िप्र्ेष श्लोको भवत ॥
।। इत िप् िोऽनुवाकः ।।

In the beginning was verily this non-existent. From that the existent was born. That created Itself
by Itself. Therefore, It is called self-made. This which was self-made that is the source of joy.
Having obtained this source of joy, man becomes blessed. Who would have lived and breathed,
had not the bliss in the cavity of heart existed! This Brahman Himself bestows bliss. When this
Atman attains fearless oneness with the Brahman, who is invisible, incorporeal, undefined,
abodeless, then he becomes free from fear. When, however, this Atman makes even the
slightest distinction in Brahman, then there is fear for him. That Brahman Himself becomes the
source of fear for him, who makes a difference and does not reflect. There is the following verse
(hymn) about it.

Notes and Commentary

61
Asat-non-existent. Idam -this. Agre- in the beginning, formerly, before. Sat- Existence. Ajayata-
was born. Rasah-joy, bliss, (lit.) taste. Abhayam -fearlessness. Yadahyeva- because. Eshah-
this, the worshipper. Etasmin in this. Adrisye- invisible. Anatmye- incorporeal, unembodied.
Anirukte- undefined, unpredicated. Anilayane- abodeless, unsupported, propless. Pratishtam-
existence, residence. Vindate- Attains.

Abode: This is Avyaktam, wherein the universe is merged during Pralaya. It may mean
Antahkarana, which is the abode of all tendencies or Vasanas.

Non-abode means Brahman which is beyond the cause. Brahman is not supported by anything
and so He is non-abode (houseless, propless, supportless). He is established in His own
greatness.

By non-existent is meant the unmanifested Brahman, as opposed to this manifested in name

and form, as distinguished from the universe with specific names and forms manifested. It does
not mean absolute non-existence, because from absolute non-existence, no existence can
come.

Non-existent is the undifferentiated and unmanifested state of existence. It is not defined by any
name and form. Hence it is called non-existent.

Idam this. This refers to the universe of specific names and forms.

The existent- the manifested, or the created world, which is differentiated by specific names and
forms. This world of differentiated names and forms was non-existent. Prior to creation, this
universe was Brahman Himself, here spoken of as 'non-existent' or 'non-being'. From that non-
existent was born the 'existent' or 'being', with specific names and forms.

Is the creation quite distinct from Brahman, just as the son is distinct from the father? The Sruti
says: 'Brahman, spoken of as non-existence or non-being, created Itself. Therefore, it is said to
be self-made. Brahman transmuted Itself into the visible or manifested universe by Its own
inherent power, without any extraneous help. He made Itself as the universe without being
impelled by any one else. There is neither a material cause of the universe similar to clay, nor
an efficient cause like the potter, over and above Brahman. Brahman is both the material and
efficient cause of the universe. Therefore, Brahman is called Sukrita, the cause par excellence,
the self-cause. Brahman is self-created. This is well known to the world because It is the cause
or the source of all.

Brahman is an agent by Himself, but the Jiva is not an agent by himself. He is impelled to act by
the Antaryamin, the Inner-ruler

Or, the passage can be interpreted in another way. Brahman, the cause is called Sukrita, the
meritorious act, the good, on account of its virtue. Brahman created all out of Himself, remaining

62
one with the entire world. Therefore, He is called Sukrita, as an embodiment of such a
meritorious act.

Sukrita literally means that which is well done, a good act. It refers to the act of the Lord, not to
the Lord Himself who is the agent. Even in worldly parlance, people say that whatever is done
by the master himself is done well, but not that which is done by the servants. Sukrita may
mean self-made, or self-created, or the cause par excellence, the self-cause, the independent
cause.

That, which is well-known in the world as the cause of the connection between actions and their
fruits, etc., and as denoted by the word Sukrita, be it the good deed itself or something else, can
be explained only on the supposition that an intelligent eternal cause exists. Therefore, we
conclude that Brahman exists, because Sukrita is well known. To prove in other ways that
Brahman exists, the Sruti teaches that Brahman is bliss. Brahman also exists, because of this.
Of what? Because it is Rasa (joy).

Rasa, in common parlance, is that which gives pleasure, satisfaction and joy, i.e., an object
which is sweet, sour, etc. One gets Rasa and becomes joyous. Brahman is the supreme Rasa.
By the Rasa of Brahman, this universe, which in itself is without Rasa, appears to be full of
Rasa.

Love for Brahman cannot arise if He were not of the nature of bliss. Therefore, the word Rasa'
denotes that Brahman is bliss itself. All sensual pleasures are only reflection of that one
supreme bliss of Brahman. The wise, who are devotees of Brahman, who have no external help
to joy, who have no desires, who have attained knowledge, are found full of happiness, as if
they had obtained external objects of pleasure. To them, Brahman and Brahman alone is Rasa
(joy), the cause or source of that joy. They enjoy the eternal bliss of Brahman in self-
contemplations only. Therefore, Brahman, full of Rasa, and the cause of joy, exists.

In order to point out that Brahman exists, even as the source of our physical activity like
breathing, etc., and sensual pleasure, the Sruti proceeds to show that Brahman is the cause of
both.

Brahman also exists on account of this. For what reason? Because of the breathing and other
kinds of activity we see. There is breathing in and out in this body by the help of Prana and
Apana. The functions of the vital airs and the senses are carried on by the body and the senses
combined. The conjunction, in mutual dependence, for the benefit of one single entity, is not
possible without an independent intelligent being, for we have not seen it otherwise. For
instance, sand, lime, bricks, do not combine together without an intelligent being, who is outside
them all, who is to occupy the house as its lord.

The Sruti declares that Brahman, who is an embodiment of bliss and joy (Rasa), who is the very
core of our being, is the source of our life and the activities of our senses. Without Brahman, the
eyes cannot see, the ears cannot hear and the Pranas cannot perform their respective

63
functions. The end and aim of existence, or the goal of life is to attain eternal bliss of Brahman.
Man wants lasting happiness. On account of ignorance, he seeks it in external objects. He fails
in this direction. Then he obtains discrimination, searches within, turns his mind inwards and
finds the undying bliss in his own Self, the Atman, through meditation. The path on which a
sensualist treads, is only a zigzag route towards the abode of supreme bliss. Every movement
of life is towards Sat-chit-ananda Brahman only.

If this Ananda (bliss) does not exist in the supreme ether in the cave of the heart, who indeed in
the world can breathe? Therefore, Brahman exists.

Brahman gives joy to the world. He makes all beings in the world happy, according to their merit
or virtue. Brahman is the bliss, which is revealed only in its limited forms to living beings, on
account of their Avidya, ignorance.

When the object of desire is attained, the mind withdraws its attention from the object, and turns
inwards before the desire for another object arises, and enjoys the bliss of the Inner Self. This is
what is usually called sensual pleasure. This truth is known only to those who possess the
faculty of discrimination. Thus, we should admit that Brahman exists as the source of this
sensual pleasure.

Even as the cause of the fear in the ignorant man and of fearlessness in the wise man,
Brahman exists. One can become fearless by attaching himself to something which exists. It is
not reasonable that freedom from fear can be attained by something which does not exist.
Cessation of fear cannot certainly arise from resort to a non-existent being. The Sruti now
proceeds to answer how Brahman is the cause of fearlessness.

Fear comes on account of ignorance. Man is attached to the body and so he develops fear. He
feels that life will become extinct if the body perishes. When one attains the knowledge of
Brahman, he feels that he is eternal and deathless. He feels that he is identical with Brahman,
and so he becomes absolutely fearless. He attains Brahman at the very moment he knows Him.

But, when one identifies himself with the body, the mind, the senses and the Prana, he
separates himself from the universal life and the transcendental reality. He feels his separate
individual existence, and so he is always in want and feels miserable. Through his own
ignorance and separateness, he limits himself and becomes a victim of fear, pain and sorrow.

Whatever is visible is a modification or phenomenon.

It is capable of perception. Brahman is not a phenomenon. He is not an object of perception. He
is invisible. He cannot be reached by the senses. Invisible means not subject to modification,
i.e., changeless. Brahman is changeless, because He is the cause of all modifications or
phenomena, and therefore, He is not subject to modifications. An invisible, bodiless thing cannot
be described. Because Brahman is invisible, He is formless. In a thing which is free from
modification, there is no distinction or distinguishing mark. So, Brahman is indescribable. He is
destitute of all attributes.

64
Fear arises when there is a second object. The Sruti also declares: From the second, verily, fear
arises' (Bri.Up. 1-4-i). Distinction, difference, duality are the causes of fear. They are born of
ignorance. They are generated by Avidya, nescience. The knower of the Self, who feels
oneness or unity with the Brahman, who does not behold distinction, difference or duality when
he finds that Brahman is his own Self, when he finds nothing else but the Brahman and makes
no difference, becomes fearless. There is no fear of birth and death for him. When he is centred
in his own Self, when he rests in his own Sat-chit-ananda Svarupa, he sees, hears and tastes
nothing else. You can be afraid of another but you cannot be afraid of your own self. How can
there be fear for one who beholds his own self everywhere? Therefore, Brahman alone is the
cause of the fearlessness of the knower. When there are various causes of fear in the world, the
knowers, Jivanmuktas, are fearless. This itself clearly indicates that Brahman, who frees the
knower from all sorts of fear, does exist. If Brahman does not exist, the wise cannot attain
fearlessness. Therefore, Brahman, the cause of their fearlessness, does exist.

The ignorant man, who beholds duality and difference, however small it may be, in this one
undivided Brahman, who sees the smallest difference, between himself and Brahman, who feels
that Brahman is distinct from himself, who perceives another placed before him, on account of
ignorance, just as a man sees a second moon owing to a disease in the eye, who thinks that he
is subject to Samsara, becomes afraid. He thinks that God is different from him, that He will
punish him for his sins, and that the Brahman who is subtle, invisible and formless, who is
beyond the reach of the senses and the mind, must be an object of perception and knowledge,
through intellect. On account of ignorance, he separates himself from the Brahman and regards
himself as doer and enjoyer. Therefore, the Atman alone, in the case of the ignorant, is the
cause of the fear of the Atman. The self is the cause of the self's fear. He who has no
knowledge of this one indivisible Brahman, is really ignorant. Brahman cannot be realised
through mere intellectual reasoning. He is beyond the reach of intellect. There is no triad
(knower, knowledge and knowable) in Brahman. He is distinct from the knower, knowable and
unknowable.

Here ends the Seventh Anuvaka of Brahmananda Valli

EIGHTH ANUVAKA

(THE GRADATION OF BLISS)

भीषाऽस्िाद्वा ः पव े। भीषोिे त िर्

ू ःय ।भीषाऽस्िािन्नश्र्ेन्द्रश्र्। ित्ृ र्ुिायवत पञ्र्ि इत ।िैषाऽऽनन्द्िस्र् िीिांिा
भवत ।र्ुवा स्र्ात्िािुर्ुवाऽध्र्ार्कः। आमशष्ठो दृदिष्ठो बमलष्ठः। स्र्ेर्ं पधृ थवी िवाय ववत्तस्र् पूणाय स्र्ा । ि एको िानुष
आनन्द्िाः। े र्े श ं िानुषा आनन्द्िाः।

ि एको िनुष्र्गन्द्िवायणािानन्द्िः। श्रोत्रत्रर्स्र् र्ाकािह स्र्। े र्े श ं िनुष्र्गन्द्िवायणािानन्द्िाः।ि एको

िे वगन्द्िवायणािानन्द्िः। श्रोत्रत्रर्स्र् र्ाकािह स्र्। े र्े श ं िे वगन्द्िवायणािानन्द्िाः।ि एकः वप ण
ृ ां

65
धर्रलोकलोकानािानन्द्िः।श्रोत्रत्रर्स्र् र्ाकािह स्र्। े र्े श ं वप ण
ृ ां धर्रलोकलोकानािानन्द्िाः।ि एकः आजानजानां
िे वानािानन्द्िः।

श्रोत्रत्रर्स्र् र्ाकािह स्र्। े र्े श ि आजानजानां िे वानािानन्द्िाः।ि एकः कियिेवानां िे वानािानन्द्िः। र्े कियणा
िे वानवपर्नन्द् । श्रोत्रत्रर्स्र् र्ाकािह स्र्। े र्े श ं कियिेवानां िे वानािानन्द्िाः। ि एको िे वानािानन्द्िः। श्रोत्रत्रर्स्र्
र्ाकािह स्र्। े र्े श ं िे वानािानन्द्िाः। ि एक इन्द्रस्र्ानन्द्िः।

श्रोत्रत्रर्स्र् र्ाकािह स्र्। े र्े श मिन्द्रस्र्ानन्द्िाः।ि एको बह

ृ स्प ेरानन्द्िः। श्रोत्रत्रर्स्र् र्ाकािह स्र्। े र्े श ं
बह
ृ स्प ेरानन्द्िाः। ि एकः प्रजाप ेरानन्द्िः।श्रोत्रत्रर्स्र् र्ाकािह स्र्।
े र्े श ं प्रजाप ेरानन्द्िाः।ि एको ब्रह्िण आनन्द्िः। श्रोत्रत्रर्स्र् र्ाकािह स्र्॥

ि र्श्र्ार्ं पुरुषे। र्श्र्ािावादित्र्े। ि एकः।ि र् एवंवव ्‌

। अस्िाल्लोकात्प्रेत्र्। ए िन्द्निर्िात्िानिुपिङ्क्राित ।ए ं
प्राणिर्िात्िानिुपिङ्क्राित । ए ं िनोिर्िात्िानिुपिङ्क्राित ।ए ं ववज्ञानिर्िात्िानिुपिङ्क्राित ।
ए िानन्द्ििर्िात्िानिुपिङ्क्राित । िप्र्ेष श्लोको भवत ॥

।। इत्र्ष्टिोऽनुवाकः ।।

Through fear of Him, blows the wind. Through fear of Him rises the sun. Through fear of Him,
again, Indra, fire and the fifth, Death, proceed (to their respective duties).

The following is the enquiry concerning bliss (Ananda Brahman). Suppose there be a youth, a
good youth, well-versed in the scriptures, well-disciplined, resolute and very strong. Suppose,
his is all this earth, full of wealth. This is one human bliss. This is the unit measure of human
bliss).

A hundredfold of the human bliss is the unit measure of the bliss of human Gandharvas, and
also is the bliss of one versed in the Vedas, who is free from desires.

A hundredfold of the bliss of human Gandharvas is the unit measure of the bliss of celestial
Gandharvas, and also is the bliss of one versed in the Vedas, who is free from desires.

A hundredfold of the bliss of celestial Gandharvas is the unit measure of the bliss of the manes,
who dwell in the long-enduring world, and also is the bliss of one versed in the Vedas, who is
free from desires.

A hundredfold of the bliss of the manes who dwell in the long-enduring world, is the unit
measure of the bliss of the Devas born in heaven, and also is the bliss of one versed in the
Vedas, who is free from desires.

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A hundredfold of the bliss of the Devas born in heaven is the unit measure of the bliss of gods
known as Karma Devas, those who have become Devas by their sacrificial deeds, and also is
the bliss of one versed in the Vedas, who is free from desires.

A hundredfold of the bliss of the gods, known as Karma Devas, is the unit measure of the bliss
of Indra, and also is the bliss of one versed in the Vedas, who is free from desires.

A hundredfold of the bliss of Indra is the unit measure of the bliss of Brihaspati, and also is the
bliss of one versed in the Vedas, who is free from desires.

A hundredfold of the bliss of Brihaspati is the unit measure of the bliss of Prajapati, and also is
the bliss of one versed in the Vedas, who is free from desires.

A hundredfold of the bliss of Prajapati is the unit measure of the bliss of Brahma, and also is the
bliss of one versed in the Vedas, who is free from desires.

He, who is in man, and He, who is in the Sun, are one. He who knows this, having departed
from this world, (first) attains this Atman made of food, (next) attains this Atman made of Prana,
(next) attains this Atman made of Manas and then Buddhi, and (lastly) attains the Atman made
of bliss.

There is the following verse on this.

Notes and Commentary

Adhyayakah- one who had studied the Vedas. Asishtah- well-disciplined. Dradhishtah- resolute,
very firm. Balishtah- very strong. Srotriyasya- of one versed in the Vedas. Akamahatasya- of
one who is not affected by the desires. Chiralokalokanam- of those (manes) whose abode is the
eternal heaven. Karmadevah- those who become gods, owing to their good actions. Ajana -the
world of the gods (Devaloka).

Wind, Sun, Fire, Indra and Yama are lords in themselves, who preside over the different
functions of the universe, and who do their respective duties for its continuance. They regularly
perform their functions of blowing and the like, according to a certain law, which involves much
trouble. The regular discharge of their respective functions is possible only if there is a
controller. Therefore, Brahman, their cause of fear and their controller, exists. They perform
their functions, like the servants of a king, from fear of this Brahman. Their existence is entirely
dependent upon Brahman.

Death, or Yama, is the fifth god. He always runs here and there, towards those living beings
whose life-period has been over, in order to kill them.

That cause of fear i.e., Brahman, is bliss. Of this Brahman, the following is an investigation.
What is that investigation or enquiry? Is Brahman's bliss inherent, i.e., natural, or generated by

67
the relation of objects and enjoyer, or the contact of the subject and the object, like the worldly
pleasure? In other words, is it produced by the contact of the senses and sense-objects, like the
sensual pleasure? Or, is it independent of all external means?

It is through the sensual pleasure, which is familiar to us, that it will be possible for us to
conceive the supreme bliss of Brahman, realisable by the intellect which is withdrawn from all
the sensual objects. Even worldly pleasure is a particle of the bliss of Brahman.

When the distinction of the subject and the object, created by Avidya, is destroyed by
knowledge, the natural, all-pervading, non-dual bliss is realised. The more the Avidya and
desire are thinned out, the more the bliss increases. There is no higher or lower degree in the
supreme bliss of Brahman. It is only in the sensual pleasures, generated by Karma, that there is
higher and lower degrees. A drop of the bliss of Brahman is enjoyed by men according to their
meritorious deeds.

When knowledge is screened by Avidya, and when ignorance is increasing, the bliss of
Brahman becomes the worldly pleasure, admitting of various degrees as experienced by
Brahma and other beings, according to their intelligence, Karma and external means at their
command. The same bliss of Brahman, which is experienced by the knower and a Srotriya who
is not affected by desire, is the bliss which is experienced a hundredfold more and more, in the
ascending orders of beings, rising from man, Gandharvas and upwards, according to Avidya or
ignorance, as desire and Karma decrease, till the bliss of Hiranyagarbha, the culminating point,
is reached.

Manushya-gandharvas are those, who being men, have become Gandharvas, on account of
meritorious actions, and knowledge of a superior sort. They have the power of making
themselves invisible at pleasure and the like. They can assume whatever form they like. Sweet
fragrance emanates from their bodies. They have subtle bodies and senses. Obstacles to
enjoyment are few. They are endowed with power to resist the pairs of opposites. All materials
of pleasure are at their disposal. So they enjoy superior bliss which is a hundred times superior
to the human pleasure.

On account of greater peace of mind and clearness of mind, realisation of bliss in the higher
world, a hundredfold superior to that in the lower world, is possible.

A Srotriya, a man well-versed in the scriptures, who is free from desire, who has no craving for
sensual pleasures, can enjoy a bliss, which is a hundred times superior to the human pleasure,
and which is equal to the bliss of men who have become Gandharvas. Freedom from desire is
the means for the attainment of supreme bliss.

The means of attaining the highest bliss are, the study of sacred scriptures, righteousness and
freedom from desire. The first two are common to all stages from the human stage up to

68
Brahma. The third rises higher with the ascending order of beings. Consequently, it is superior
to the other two.

Deva-gandharvas are so from birth. They have been born as such, even at the beginning of the
creation. They are singers of the celestial regions (Devaloka). They are endowed with more
powers and capacities than the human Gandharvas. Their nature is also more subtle
.
Ajanajah the Devas born in heaven. The gods born in the world of gods, as such, by the virtue
of their performance of the sacrificial deeds, as enjoined in the Smritis
.
Karmadevas are those who reach the abode of the gods by the performance of mere Agnihotra,
etc., as enjoined in the Vedas
.
The Devas are thirty-three in number. They are the receivers of the oblations offered in the
sacrificial rites. They have been created, as such, ever from the beginning of creation. The
thirty-three gods are: the eight Vasus, the eleven Rudras, the twelve Adityas, Indra and
Prajapati.

Indra is the lord of the Devas.

Brihaspati is Indra's preceptor. Therefore, he is superior even to Indra on account of his

knowledge.

Prajapati is the Lord of creatures, the Virat, whose body is the three worlds. All beings exist in
him only. He is the sum total of all individual lives. He is the one who has become many, who
pervades the whole world.

Brahma or Hiranyagarbha, is the cosmic mind or the universal life. In him all the different
degrees of bliss, described above, unite into one. He possesses the Dharma which generates
the bliss, the knowledge that pertains to Dharma and its results and also, perfect freedom from
desire. He is the Sutratman.

Even the bliss of the Hiranyagarbha is only a particle of the supreme bliss. This supreme bliss,
from which its parts are separated, as drops of water from the sea, and wherein those parts
become one, is inherent or natural in Brahman, for He is non-dual. There is no distinction in that
state between the bliss and the enjoyer of bliss, because they are one.

The result of the foregoing enquiry is summed up as follows: He, who is in the man and He, who
is in the sun, are one'. The Being, which is the Innermost Self, the Atman of man, is the same
as the one which gives energy and light to the sun
.
Becoming one with Brahman, the Supreme Self, is the goal or aim of life. Knowledge of
Brahman alone is the means for attaining this end. The effect of knowledge is the eradication of

69
ignorance (Avidya). He who knows Brahman only can become absolutely fearless. Moksha is
eternal. It cannot be attained by ritual
.
It is only when the knower sees nothing else but his own Self, that he can be fearless and
permanent, because in that case there is none other than himself that could produce fear. All
beings, other than Brahman, must be creatures of ignorance, because that knowledge of
Brahman alone makes you consider the external universe as unreal. The idea of duality is the
creation of ignorance. This is proved to be unreal by dawn of knowledge.

Here ends the Eighth Anuvaka of the Brahmananda Valli

NINTH ANUVAKA

र् ो वार्ो तनव यन्द् े। अप्राप्र् िनिा िह। आनन्द्िं ब्रह्िणो ववद्वान। न त्रबभेत कु श्र्नेत । ए ं ह वाव न पत ।ककिहं िािु
नाकरवि।्‌ ककिहं पापिकरवमित ।ि र् एवं ववद्वाने े आत्िानं स्पण
ृ ु े।उभे ह्र्ेवैष ए े आत्िानं स्पण
ृ ु े। र् एवं वेि।
इत्र्ुपतनष ॥
्‌

।। इत नविोऽनुवाकः ।।

He who knows the bliss of Brahman, from which all words return without reaching it, together
with the mind, is not afraid of anything
.
Such thoughts certainly never distress him: "Why have I not done what is good? Why have I
committed sin?"

He, who knows thus, regards both these as the Atman. Verily both these he regards as the
Atman, who knows thus.

Thus ends the Upanishad.

Notes and Commentary

Vidvan- the knower. Kutaschana- from any one. Na- not.

Bibheti- fears. Tapati -grieves or afflicts. Etam- this. Ha- surely. Sadhu- good action. Ete- these.
Esha- this.

This verse gives a brief summary of the whole teaching of this second section- the
Brahmananda Valli.

Brahman, the unconditioned, non-dual bliss, is beyond the scope of speech and thought. The
speech has the power of describing all objects of this world, only that are conditioned by name
and form. The mind has the power of knowing all objects which have name and form. But,
Brahman is without name and form, and so, He is indescribable and incomprehensible. Where

70
there is knowledge of objects, there speech goes. Speech and mind, name and perception,
always go together.

He who knows the invisible, unqualified, unnameable, Brahman, which is sinless, which is free
from all desires, which is free from the relation of enjoyer and enjoyment, which is natural, which
is eternal, is not afraid of anything. He realises the unity or oneness of Self. All distinctions,
differences, dualities and separateness have vanished from him. The cause of fear, created by
ignorance, has disappeared. He beholds his own Self everywhere. He feels that everything that
exists is nothing but his own Self. Therefore, he feels no fear from anything.

The knower of Brahman is not affected by such thoughts as, "Why have I not done what is
good? Why have I done evil actions?", because he regards that good and bad are but different
manifestations of the same Atman. Virtue and vice do not afflict him. They cannot generate
subsequent births.

He knows that the Atman is actionless, and the mind only is the doer of all actions. He has
neither wants, nor egoism, nor desires. He does not expect fruits for his actions. He never
repents over his past actions. He always abides in his own Self and is ever blissful. All troubles
come only when man identifies himself with the little body and mind, on account of ignorance
and regards himself as the doer and enjoyer. The Knower realises that he is the non-doer and
non-enjoyer.

He who, thus, realises that both virtue and vice (Dharma and Adharma) are only different
aspects of the same Atman, strengthens his knowledge of the Atman, by realising oneness or
unity of Self everywhere. The highest consummation lies here. Thus has been explained in this
chapter, the knowledge of Brahman, wherein lies the Highest Good.

Om! May He protect us both (teacher and pupil)! May He cause us both to enjoy the bliss of
Mukti! May we both exert to find out the true meaning of the scriptures! May our studies be
fruitful! May we never quarrel with each other!

Om Peace! Peace! Peace!

Here ends the Ninth Anuvaka of the Brahmananda Valli

Thus ends the Brahmananda Valli.

OM

BHRIGU VALLI (INVESTIGATION OF BRAHMAN)

71
 FIRST ANUVAKA

ॐ िह नावव ु । िह नौ भन
ु क् ु । िह वीर्ं करवावहै । ेजनस्वनाविी िस् ु िा ववद्ववषावहै ।।

।। ॐ शानन्द् ः शानन्द् ः शानन्द् ः ।।

Om! May He protect us both (teacher and pupil)! May He cause us both to enjoy the
bliss of Mukti! May we both exert to find out the true meaning of the scriptures! May our
studies be fruitful! May we never quarrel with each other!

Om Peace! Peace! Peace!

भग
ृ ुवै वारुणणः । वरुणं वप रिप
ु ििार । अिीदह भगवो ब्रह्िेत । स्िा ए त्प्रोवार् । अन्द्नं प्राणं र्क्षुः श्रोत्रं िनो
वार्मित । होवार् । र् ो वा इिातन भू ातन जार्न्द् े । र्ेन जा ातन जीवनन्द् । ि पोऽ प्र् । ि पस् प्त्वा ।
र्त्प्रर्न्द्त्र्मभिंववशनन्द् । द्ववनजज्ञािस्व । द्ब्रह्िेत ।

।। इत प्रथिोऽनव
ु ाकः ।।

Bhrigu, the son of Varuna, approached his father Varuna and said: 'O Revered Sir, teach me
Brahman'. He (Varuna) said this to him (Bhrigu): Food, Prana, the eyes, the ears, the mind and
the speech (are Brahman).’

To him he further said: That from which these beings are born, that by which being born these
beings live, that which, when departing, they enter into- that, seek thou, to know, that is
Brahman?

He (Bhrigu) performed penance, and having performed the penance,

Notes and Commentary

Pitaram-father. Upasasara- approached. Adhihi- teach. Tasmai- to him. Etah- this. Provacha-
said. Tam- to him. Uvacha- said. Yatha from which. Imani- these. Bhutani- beings. Jayante- are
born. Yena -by which. Jatani- being born. Jivanti- live. Prayanti- having departed. Samvisanti-
enter. Tat- that. Vijijnasasva- seek, to know.

In order to extol Knowledge, Brahma Vidya, the Sruti starts with a story. In Siksha Valli and
Brahmananda Valli, works and contemplation, the remote and indirect means (Bahiranga
Sadhana) to Brahma Vidya were dealt with. The present Valli treats of Vichara, enquiry, which is
the proximate means to Brahma Vidya.

72
Varuni is the son of Varuna.

Food is body. Prana is the eater or consumer. It is the life within the body. Eye, ear, mind,
speech, are the helps to perception. These are the gates to the perception of Brahman. These
are the gates, as it were, of the magnificent city of Brahman (Brahmapuri). You will have to
enter into the city of Brahman by passing through these gates. These are the aids to the
knowledge of Brahman.

Varuna mentioned first to his son Bhrigu, these, food, etc., which are the gateway to Brahman.
Then he gives a description of Brahman. What is that description or definition? It is this:
Brahman is that from whom are born all the living beings, from Brahma down to a worm, by
whom, when born, they live, i.e., they maintain vital functions and grow, in whom they enter at
the time of dissolution (Mahapralaya), and with whom they become one, from whom these
beings do not swerve either at their birth, or during their stay, or at dissolution.

Know Brahman, who is thus defined through food, etc., who is the first Cause, from which all
objects of this world have come out.

Bhrigu heard from his father, the gateways or helps to the knowledge of Brahman, and the
description of Brahman, and began to perform penance, which is the means to the attainment of
knowledge of Brahman.

The teaching given by Varuna to his son is incomplete. Bhrigu thought that his father had, in
view, another means to the knowledge of Brahman. Bhrigu thought that penance was an
important aid, though his father did not say anything about penance. Of all aids to the
attainment of Brahman, penance is indeed the most excellent or pre-eminent aid. Therefore,
Bhrigu performed penance, as he understood that penance was the most effective means to the
attainment of knowledge of Brahman.

The particular mode of Tapas, meant here, is the composure (tranquility) or concentration
(Samadhana) of the external and the internal senses, because that is the path or the doorway to
the realisation of Brahman. The greatest penance is the concentration of the mind and the
senses. The Smriti says: "One-pointedness of the mind and the sense-organs is indeed the
highest penance. It is superior to all Dharmas and it is the supreme Dharma. That is a greater
virtue than all other virtues".

Here ends the First Anuvaka of the Bhrigu Valli

SECOND ANUVAKA

73
अन्द्नं ब्रह्िेत व्र्जाना । अन्द्नाद्िर्ेव खनल्विातन भू ातन जार्न्द् े । अन्द्नेन जा ातन जीवनन्द् । अन्द्नं
प्रर्न्द्त्र्मभिंववशन्द् ीत । द्ववज्ञार्। पन
ु रे व वरुणं वप रिप
ु ििार । अिीदह भगवो ब्रह्िेत । होवार् । पिा ब्रह्ि
ववनजज्ञािस्व । पो ब्रह्िेत । ि पोऽ प्र् । ि पस् प्त्वा ।

।। इत द्वव ीर्ोऽनुवाकः ।।

He (Bhrigu) learnt that food is Brahman, because it is from food, that all these beings are born; by food,
when born, do they live; and having departed, into food again they enter.

Having known that, he again approached his father Varuna and said, 'O Revered Sir, teach me Brahman'.

He (Varuna) told him: 'By penance (Tapas), seek thou to know Brahman. Penance is Brahman'.

He performed penance and having performed penance,

Notes and Commentary

Annam-food. Brahma -Brahman. Itt- this. Vyajanat- understood. Imani- these. Bhutani- beings. Jayante-
are born. Jivanti- live.
Punareva- again. Tapasa- Brahma. Vijijnasasva- know Brahman by
penance concentration and meditation). Sa- he. Tapah- penance. Taptva -having performed.

Bhrigu came to know that food is Brahman, because all these creatures are born from food, they live by
food, and they enter into food again, having departed. Food is the material cause of the food-sheath
(Annamaya Kosa), i.e., physical body. Bhrigu concluded that, food was Brahman because food had the
distinctive marks of Brahman, i.e., all beings had their birth, etc., in food. Food is the real cause of
physical life. It sustains life also. This finding through investigation, did not give him full satisfaction,
because he thought: Food has a beginning, and is an effect and Brahman is beyond cause and is
beginningless'. He was beset with doubt and wanted to know more. He again approached his father for
further enlightenment.

Much stress has been laid in this Valli on penance (Tapas), because it is the best means to attain
knowledge of Brahman. That is the reason Varuna said to Bhrigu: Try to know Brahman by penance
alone. Penance is Brahman'. Varuna thought that his son would be able to comprehend the extremely
subtle Brahman by purifying his mind through Tapas. He thought that his son possessed a gross intellect,
so he took the food or gross body as Brahman, and was not able to have a clear grasp or understanding
of Brahman, which is beyond the five sheaths. Therefore, he prescribed the practice of penance for
Bhrigu.

The reiteration of Tapas is to impress firmly on the mind of Bhrigu, that it is the best means, or the only
means, and that realisation of the Self is possible through penance alone.

Varuna means to say: So long as you do not find the thing to which the description of Brahman is fully
applicable, so long as the desire to know Brahman, or to have further enlightenment does not cease, so
long as you take recourse to Tapas (concentration), which is the only means, try to know Brahman by
penance alone.

74
Varuna said, Penance is Brahman.' This is by way of courtesy, in order to impress the truth that penance
was the proximate means to attain knowledge of Brahman.

Here ends the Second Anuvaka of the Bhrigu Valli

THIRD ANUVAKA

प्राणो ब्रह्िेत व्र्जाना । प्राणाद्िर्ेव खनल्विातन भू ातन जार्न्द् े । प्राणेन जा ातन जीवनन्द् । प्राणं
प्रर्न्द्त्र्मभिंववशन्द् ीत । द्ववज्ञार्पुनरे व वरुणं वप रिुपििार । अिीदह भगवो ब्रह्िेत । होवार् । पिा ब्रह्ि
ववनजज्ञािस्व । पो ब्रह्िेत । ि पोऽ प्र् । ि पस् प्त्वा ॥

।। इत ृ ीर्ोऽनुवाकः ।।

He (Bhrigu) understood that the Prana is Brahman, because it is from Prana that all these living
beings are born; having been born, they live by the Prana; and having departed, into the Prana
again they enter.

Having known that, he again approached his father Varuna to know further and said: 'O
Revered Sir, teach me Brahman'

He (Varuna) told him: 'By penance (Tapas), seek thou to know Brahman. Penance is Brahman'

He performed penance and having performed penance,

Notes and Commentary

Iti- thus. Vyajanat- understood. Hi eva- verily.

Bhrigu reflected over the matter for a second time, with a concentrated mind, and came to the
conclusion that Prana, or life, is Brahman. He thought: Life is the cause of the birth of the
physical body. It is the cause for its sustenance also. As long as life remains in this body, so
long the body lives. When the Prana or life departs from this body, death takes place. Prana
only energises this body. Through Prana only, the mind and the senses function. As this Prana
is the efficient cause of the birth, sustenance and death of the body, life is Brahman' But he was
not at all satisfied with this conclusion. He thought: This Prana cannot be Brahman, because it
is non-intelligent (Jada), it is an effect, it has a cause, it has a beginning and an end'. So, he
again approached his father to get further light.

Here ends the Third Anuvaka of the Bhrigu Valli

FORTH ANUVAKA

75
िनो ब्रह्िेत व्र्जाना । िनिो ह्र्ेव खनल्विातन भू ातन जार्न्द् े । िनिा जा ातन जीवनन्द् । िनः
प्रर्न्द्त्र्मभिंववशन्द् ीत । द्ववज्ञार् । पुनरे व वरुणं वप रिप
ु ििार । अिीदह भगवो ब्रह्िेत । ं होवार् । पिा
ब्रह्ि ववनजज्ञािस्व । पो ब्रह्िेत । ि पोऽ प्र् । ि पस् प्त्वा ।

।। इत र् ुथोऽनुवाकः ।।

He (Bhrigu) understood that the mind is Brahman, because it is from mind that all these living
beings are born, having been born, they live by the mind, and having departed, into the mind
again they enter.

Having known that, he again approached his father Varuna to know further and said: 'O
Revered Sir, teach me Brahman'.

He (Varuna) told him: By penance, seek thou to know Brahman. Penance is Brahman'

He performed penance and having performed penance,

Notes and Commentary

Manah-mind. Brahma-Brahman. Itithus. Vyajanat understood. Manasa-from mind. Hi eva

khalu—verily. Imani- these. Bhutani-creatures.

Bhrigu reflected over the matter for a third time. He thought: The mind is more subtle than the
physical body and the Prana. It is also intelligent. Thought only leads to action and sustains life.
Through thought only, man reincarnates and takes bodies. The entrance of Prana into the
womb is itself dependent on mind only'. The Prasna Upanishad says, 'By an act of mind only,
man comes into this body'. His senses still inhering in his mind, whatever his thought, with that
he goes into the Prana; Prana united with the fire, and the Atman, leads him into his world as he
has built up? Death takes place when man gives up, by thought, all attachment to the body. So
mind is the cause of the dissolution also. So mind is the cause of the birth, sustenance and
death of the body. Therefore he came to the conclusion that mind is Brahman. But this result did
not give him perfect satisfaction. He thought that mind is only an organ or instrument of
cognition, that it is dependent on the agent, it is an effect, has a cause, has no self-luminosity,
has a beginning and an end, and therefore, it could not be Brahman, the uncaused. So he
approached again his father, for further enlightenment.

Here ends the Fourth Anuvaka of the Bhrigu Valli

FIFTH ANUVAKA

76
ववज्ञानं ब्रह्िेत व्र्जाना । ववज्ञानाद्िर्ेव खनल्विातन भू ातन जार्न्द् े । ववज्ञानेन जा ातन जीवनन्द् । ववज्ञानं
प्रर्न्द्त्र्मभ- िंववशन्द् ीत । द्ववज्ञार् । पुनरे व वरुणं वप रिुपििार । अिीदह भगवो ब्रह्िेत ं होवार् । पिा
ब्रह्ि ववनजज्ञािस्व । पो ब्रह्िेत । ि पोऽ प्र् । ि पस् प्त्वा ।

।। इत पञ्र्िोऽनव
ु ाकः ।।

He understood that knowledge is Brahman, because it is by knowledge that all these living
beings are born, having been born, by knowledge they live, and having departed, into
knowledge again they enter.

Having known that, he approached his father Varuna to know it further and said: O Revered Sir,
teach me Brahman'.

He (Varuna) told him: 'By penance, seek thou to know Brahman. Penance is Brahman'.

He performed penance, and having performed penance,

Notes and Commentary

Bhrigu reflected over the matter for a fourth time. He thought: "Vijnana or knowledge is subtler
than mind. It is the agent. Sruti teaches that knowledge is the agent, knowledge accomplishes
sacrifice, and that knowledge is Brahman. Agent is the cause of the birth of the body, through
his acts. Knowledge only controls and directs the mind, the senses and the body, and propels
them to action. It is the cause of the sustenance of the body. Knowledge causes dissolution by
engaging in battle and other such acts which bring about death. Knowledge only takes the
subtle body after death to heaven or hell, and brings it back again to this earth. Therefore
knowledge, which answers to the definition of Brahman, must be Brahman".

But, he found out that this finding could not give him entire satisfaction. He thought: "Knowledge
is the agent of all actions of the Jiva and also the enjoyer of the fruits of actions. Agency is
associated with pain. An agent is not perfectly pure. He is not free from the sorrows, miseries,
troubles, tribulations and conditions of life. Further, these four principles, food, life, mind and
intelligence, cannot be the cause of the birth of all beings. Akasa and other primary elements of
matter, cannot be produced from knowledge. Therefore, knowledge could not be Brahman". So,
he again went to his father for getting further light.

Here ends the Fifth Anuvaka of the Bhrigu Valli

SIXTH ANUVAKA

77
आनन्द्िो ब्रह्िेत व्र्जाना । आनन्द्िाद्ध्र्ेव खनल्विातन भू ातन जार्न्द् े । आनन्द्िे न जा ातन जीवनन्द् । आनन्द्िं
प्रर्न्द्त्र्मभ- िंववशन्द् ीत िैषा भागयवी वारुणी ववद्र्ा । परिे व्र्ोिन्द्प्रत नष्ठ ा । ि र् एवं वेि प्रत त ष्ठत ।
अन्द्नवानन्द्नािो भवत । िहान्द्भवत प्रजर्ा पशुमभब्रयह्िवर्यिेन । िहान्द्कीत्र्ाय ।

।। इत षष्ठोऽनव
ु ाकः ।।

He understood that bliss is Brahman, because from bliss all these beings are born, having been
born, by bliss they live, and having departed, into bliss again they enter.

This is the knowledge learnt by Bhrigu and taught by Varuna. This is established in the supreme
space (excellent cavity of the heart). He who knows thus, becomes one with Brahman. He
becomes the possessor of food and the eater of food. He becomes great in progeny, in cattle
and in spiritual lustre. He becomes great in fame.

Notes and Commentary

Sat-that. Esha-this. Vidya-knowledge. Parame- supreme. Vyoman-space. Akasa-sky.

Pratishthita-is fixed or established. Annavan-possessing food, he becomes possessed of
foodAnnadah-eater of food. Bhavati becomes. Mahan-great. Brahmavarchasena- by spiritual
lustre. Kirtya-by fame

Bliss is devoid of pain. It is the highest end of man. It is the cause for the primary elements of
matter. Therefore, bliss is Brahman.

Varuna took his son step by step, from the gross to the subtle and subtler aspects of existence,
from the gross physical sheath to the innermost bliss. Bhrigu purified himself through penance,
slowly penetrated deeper and deeper, through concentration and meditation and understood,
that the innermost bliss is Brahman, with the help of penance alone. He came to know, at last,
the ultimate truth or basic reality.

Anandamaya Kosa (bliss sheath) is the causal body (Karana Sarira) of Jiva, the individual soul.
This is subtler than the Vinanamaya Kosa. Bhrigu dived deep, or penetrated within, and wanted
to know what exists even beyond the intellect or Vijnanamaya Kosa, and found out the
Anandamaya Kosa. Having reached the Anandamaya Kosa, he ultimately reached the
Pratyagatman, or Brahman, which is the innermost Self, which is the basis and support of life
and existence, which is realised in the form of bliss.

This chapter of the Upanishad clearly inculcates that he who wishes to know Brahman, should
practise that penance which consists in the subjugation of the external and internal organs.

Now, the Sruti here, turning from the story, explains in its own words, the purport inculcated by
the story.

78
This wisdom learnt by Bhrigu and taught by Varuna, which first started with the Annamaya self
culminates in the supreme space, i.e., in the supreme non-dual bliss, hid in the cave of the
Akasa of the heart.

This Brahma Vidya, knowledge of Brahman, is realised by one's own direct intuitive experience,
acquired through penance or one-pointedness of mind.

The fruit of this knowledge is also mentioned here. Anyone else, who gradually penetrates
within by the aid of penance, and understands and realises bliss to be Brahman, becomes
Brahman himself. He gets himself established in the All-blissful Brahman- one without a second-
as he is firm in this knowledge. He who practises this Vidya step by step, with the aid of
penance, who dives within step by step, eventually realises the supreme Self. He abandons the
five sheaths and attains a firm abode in that supreme support, which is described in the Ananda
Valli as Brahman, the tail, the support, which is beyond cause and effect.

There are three Akasas in Vedanta, viz., Bhutakasa, Chittakasa and Chidakasa. Bhutakasa is
the elemental space which contains all gross objects. Chittakasa is the mental space which
contains the world of thought. Chidakasa is the knowledge-space. This is the supreme space, or
the Highest Akasa, the principle of Brahman, the Indestructible, the basic reality, which is the
support for all relative existences gross and subtle. Supreme space also means the cavity of the
heart, where Brahman is meditated upon.

He is in possession of plenty of food. Mere possession will not suffice. He becomes the eater of
food also, i.e., he possesses very good appetite. The digestive fire is kindled. He becomes great
in progeny, in cattle, i.e., cows, horses, etc., in spiritual lustre, which is the result of tranquillity of
mind, wisdom, etc. He also becomes great in fame which is the result of righteous conduct.

Here ends the Sixth Anuvaka of the Bhrigu Valli

SEVENTH ANUVAKA

Knowledge of Brahman can be easily attained by an aspirant, of the first class type, who is
endowed with purity and one-pointed mind. The Sruti prescribes certain contemplations in the
following chapters, which help to attain one-pointedness of mind for those who have a wavering
mind on account of mundane desires.

As food is the first gateway to the attainment of knowledge of Brahman, the Sruti enjoins the
contemplation of Brahman through the symbol of food. He who meditates on food as Brahman,
attains steadiness of mind. Further, he will possess plenty of food. He will be able to eat it with a
good appetite, without any disease. He will be blessed with offspring, cattle, horses, spiritual
lustre and fame. The aspirant should never despise food, but regard it as if it were his Guru, as
he attains knowledge of Brahman through the gateway of food, by contemplating on it as
Brahman.

79
अन्द्नं न तनन्द्द्र्ा । द्र ि । प्राणो वा अन्द्नि शरीरिन्द्नािि प्राणे शरीरं प्रत नष्ठ ि । शरीरे प्राणः प्रत नष्ठ ः ।
िे िन्द्निन्द्ने प्रत नष्ठ ि । ि र् ए िन्द्निन्द्ने प्रत नष्ठ ं वेि प्रत त ष्ठत । अन्द्नवानन्द्नािो भवत । िहान्द्भवत
प्रजर्ा पशुमभब्रयह्िवर्यिेन । िहान्द्कीत्र्ाय ।

।। इत िप् िोऽनुवाकः ।।

Do not speak ill of food. That shall be your vow. Prana (life) is food. The body is the eater of
food. The body is fixed in Prana. Prana is fixed in the body. So thus food is fixed in food. He
who knows that food is fixed in food, becomes one with Brahman. He becomes the possessor of
food and the eater of food. He becomes great in progeny, in cattle and in spiritual lustre. He
becomes great in fame
.
Notes and Commentary

Annam-food. Na nindyat-one should not censure food. Vrata-vow. Veda- knows.

The aspirant should not condemn or speak ill of any kind of food, because Brahman is obtained
through the gateway of food.

The Annamaya Kosa, food-sheath, which is formed of food, is the first gateway, as it were, of
the realisation of Brahman. This body, which is formed of food, is the most important instrument
with which he has to realise Brahman. Therefore, the aspirant should not censure food.

This is your vow. This is intended to extol food. Why is the food extolled? Because it serves as
the means of knowing or realising Brahman.

Prana is food, because Prana is within the body and that which is within another is said to be
the food of that other. Food is Prana only. Food is an expression of Prana. Food gives strength
and energy to the body. So food is called Prana.

The Prana is fixed in the body. Therefore, Prana is food and the body is the eater of food.
Similarly, the body is food and Prana is the eater of food. Why is the body fixed in Prana?
Because the body depends upon Prana for its existence. If the Prana departs from the body, the
body decomposes and disintegrates. Just as a pillar within the house supports the house, so
also Prana, life, dwelling within the body, supports the body. Therefore, the body is fixed in
Prana. Body and Prana are mutually dependent upon each other. They sustain each other also.
They are different aspects of the same food. Without the aid of body and Prana, realisation of
Brahman is not possible. Food sustains the body and Prana. Therefore, the aspirant should
always extol food. He should not condemn food even if it is not cooked properly. The aspirant
should never say: This is bad or useless food' Glory to food the sustainer of this body and

80
Prana, -which helps the aspirant to attain the highest end of life, viz., Self-realisation, Moksha,
through knowledge of Brahman.

He who knows that this food is established in food, stands for ever as food eater, and becomes
possessed of food, and becomes the eater of food. He attains spiritual lustre and great fame.

Here ends the Seventh Anuvaka of the Bhrigu Valli

THIRD ANUVAKA

अन्द्नं न पररर्क्षी । द्र ि । आपो वा अन्द्नि । ज्र्ोत रन्द्नािि । अप्िु ज्र्ोत ः प्रत नष्ठ ि। ज्र्ोत ष्र्ापः
प्रत नष्ठ ाः । िे िन्द्निन्द्ने प्रत नष्ठ ि । ि र् ए िन्द्निन्द्ने प्रत नष्ठ ं वेि प्रत त ष्ठत अन्द्नवानन्द्नािो भवत ।
िहान भवत प्रजर्ा पशमु भब्रयह्िवर्यिेन ।िहान्द्कीत्र्ाय ।।

।। इत अष्टिोऽनव
ु ाकः ।।

Do not reject food. That is the vow. Water is food. Fire is the food-eater. Fire is fixed in water.
Water is fixed in fire. So food is fixed in food. He who knows that food is fixed in food, is
established. He becomes rich in food and becomes eater of food. He becomes great in progeny,
in cattle and in the spiritual lustre. He becomes great in fame.

Notes and Commentary

Parichakshita-one should not abandon food. Jyoti-fire (heat, light). Annadam-consumer of food.
Apsu jyoti pratishthitam- the fire rests in water.

This is said to extol food. The food which comes to hand at dinner should not be rejected,
because it is not good. When one does not reject food, by making any such distinction as good
food and bad food, he is glorified or respected.

Water, that is drunk, is digested by the digestive fire in the stomach. Therefore, water is
regarded as food, and fire as the food-eater.

19 Paddy, wheat, fruits and vegetables grow with the help of water.
So, water may be regarded as food itself. Jyoti, i.e., heat or fire, helps digestion, absorption and
assimilation of food. So, Jyoti becomes the eater of food.

Lightning is present in the rain water. Perspiration takes place when the body is heated.
Therefore, water and fire are considered as each other's support. For the same reason, they are
each other's food.

Here ends the Eighth Anuvaka of the Bhrigu Valli

81
 NINTH ANUVAKA

अन्द्नं बहु अन्द्नि । बहु कुवी द्र ि । पधृ थवी वा आकाशोऽन्द्नािः । पधृ थव्र्ािाकाशः प्रत नष्ठ ः आकाशे पधृ थवी
प्रत नष्ठ ा । िे िन्द्निन्द्ने प्रत नष्ठ ि । ि र् ए िन्द्निन्द्ने प्रत नष्ठ ं वेि प्रत त ष्ठत । अन्द्नवानन्द्नािो
िहान्द्भवत पशुमभब्रयह्िवर्यिन
े । िहान्द्कीत्र्ाय । भवत । प्रजर्ा

।। इत नविोऽनुवाकः ।।

Accumulate plenty of food. That is the vow. The earth is the food. Akasa (ether) is the eater of
food. In the earth is fixed Akasa. In Akasa is fixed the earth. So food is fixed in food. He who
knows that food, thus, rests in food, is established. He becomes rich in food and becomes eater
of food. He becomes great in progeny, in cattle and in the spiritual lustre. He becomes great in
fame.

Notes and Commentary

Annam bahu kurvita- let him acquire plenty of food. Kurvita- make. Tadvratam- that is the rule
for the seeker of Brahman Pritivyamakasapratishthitah- Akasa rests in earth.

In this section, the Sruti enjoins that one should accumulate plenty of food for distribution to
travellers.

The earth abides in the ether, which is above and below it. The earth is enveloped by ether on
all sides. So the earth is food and the ether is the food-eater. The ether is the basis or container.
The ether and the earth are related as the container and the contained. They may be
contemplated as resting upon each other by their close contact. The devotee, or the aspirant,
should contemplate upon both as each other's food.

In the last three chapters, food is glorified. Minor contemplations viz., contemplation of food as
Brahman, contemplation of life and body, contemplation of water and fire, contemplation of
earth and ether, are enjoined for the aspirants to attain one-pointedness of mind. Without food,
no meditation or spiritual Sadhana or thinking is possible. Food should be meditated upon as
God or Brahman. It should be adored and glorified. Worship of food as Brahman will take you
eventually to the realisation of the Supreme Self, which is the highest good of man. Whenever
you sit before food daily, say, 'Annam (food) is Brahman'. Adore food as Brahman. You will
attain Self-realisation through this remembrance of Brahman.

Here ends the Ninth Anuvaka of the Bhrigu Valli

TENTH ANUVAKA

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न कंर्न वि ौ प्रत्र्ार्क्षी । द्र ि । स्िाद्र्र्ा कर्ा र् वविर्ा बह्वन्द्नं प्राप्नुर्ा । अराध्र्स्िा
अन्द्नमित्र्ार्क्ष े । ए द्वै िख
ु ोऽन्द्नराद्िि िख
ु ोऽस्िा अन्द्न राध्र् े । ए द्वै िध्र् ोऽन्द्न राद्िि ।
िध्र् ोऽस्िा अन्द्न राध्र् े । ए द्वा अन्द् ोऽन्द्न ं राद्िि । अन्द् ोऽस्िा अन्द्न राध्र् े । र् एवं वेि ।।१।।

1. Do not turn away anybody who seeks shelter (lodging). This is the vow. Therefore, let
one acquire much food by any means whatsoever. They say, food is ready'. If food is
prepared in the best manner, food is given to him (the host) also in the best manner. If
the food is prepared in the medium manner, food is given to him also in the medium
manner. If the food is prepared in the lowest manner, food is also given to him in the
lowest manner. He who knows thus, obtains also similar results.

Notes and Commentary

Na Kanchana- none whatsoever. Vasatau- from the house. Pratyachakshita- should not be
turned away. Tasmat- therefore. Yaya kaya cha vidhaya- by whatever means. Prapnuyat-should
get.

He, who meditates on the earth and Akasa, in the aforesaid manner, should not turn out any
guest who seeks shelter in his house. This should be the vow of the devotee. If shelter is given,
food also ought to, necessarily, be given. Therefore, a householder should store up much food.
This is the Dharma of a householder. If shelter and food are not given to a guest, sin will accrue
to the householder.

By whatever means: Wealth should be earned by honest means, only in accordance with the
injunctions of Srutis and Smritis.

Whenever a wise man receives a guest, he never turns him out. He says with courtesy, food is
ready. In whatever manner, and at whatever period of time, a man gives food, in the same
manner and at the same period of time, he gets back food.

If the best food is given to the guest amply, and with much faith and devotion, courtesy and
humility, at the prime of life, the giver gets ample food, in the next life, at the prime of life. This is
a Sattvic gift.

If the food is not given in abundance, and if it is given with vanity in the middle age, the giver
gets food in the medium manner, in the next life, in the middle age. This is only a Rajasic gift of
medium kind.

If food is prepared in the lowest manner, and if it is offered to the guest without faith, but with
insult and disregard late in life, the giver gets food in the lowest manner, in the future birth, late
in life. This is the Tamasic gift of the lowest kind.

The fruit of a gift will be in accordance with the nature of the gift.

83
क्षेि इत वाधर् र्ोगक्षेि इत प्राणापानर्ोः । किेत हस् र्ोः ।
गत ररत पािर्ोः । वविुनक् ररत पार्ौ । इत िानुषीः ििाज्ञाः ।२।।

2. Brahman resides in speech as preserver, as acquirer and preserver in Prana and

Apana, as action in the hands, as motion in the feet, as discharge in the anus. Thus is
the meditation (of Brahman) in respect of man.

Notes and Commentary

Kshema-preservation. Vachi- speech. Yogakshema- gain and safety. Gatih- motion. Padayoh-
in the two feet. Vimuktiriti payau-as evacuation in the anus. Iti-so far. Manushih-pertaining to
men. Samajnah-meditation.

Kshema means preservation of what has been acquired, and also the well-being of man. The
devotee or aspirant should contemplate that Brahman abides in speech, as safety or well-being.
When you meet your friend, you generally enquire about his well-being: "How is your health?
How do you do? Are you all right? Do you keep good health?" You wish for the well-being of
another by speech. As speech is conducive to well-being, well-being lies in speech.

Yoga means acquisition of what has not already been acquired.

Without Prana and Apana life is not possible. Gain and safety, acquisition of objects and their
preservation occur, when Prana and Apana are strong. But still they are not altogether due to
them. On the contrary, they are due to Brahman only. The power of acquisition and preservation
of Prana and Apana is derived from Brahman. Therefore, it should be contemplated that
Brahman dwells in Prana and Apana, in gain and safety, as the power of acquisition and
preservation of objects.

Similarly, the power of action which is possessed by the hands, of motion by the legs and of
excretion by the anus, are also due to Brahman.

Brahman dwells in the hands in the form of action, in the feet as motion, in the anus as
discharge. Such are the contemplations of Brahman, with respect to man or human personality,
or the physical life of man.

अथ िै वीः । नृ प् ररत वष्ृ टौ । बलमित ववद्र्ुत । र्श इत पशुषु । ज्र्ोत ररत नक्षत्रेषु प्रजात रि ृ िानन्द्ि
इत्र्ुपस्थे । िवयमित्र्ाकाशे। त्प्रत ष्ठे त्र्ुपािी । प्रत ष्ठावान भवत । न्द्िह इत्र्ुपािी । िहान्द्भवत । न्द्िन
इत्र्ुपािी । िानवान्द्भवत । न्द्नि इत्र्ुपािी नम्र्न्द् ेऽस्िै कािाः । द्ब्रह्िेत्र्ुपािी । ब्रह्िवान भवत ।
द्ब्रह्िणः पररिर इत्र्ुपािी । पर्ेणं मिर्न्द् े द्ववषन्द् ः िपत्नाः । परर र्ेऽवप्रर्ा भ्रा व्ृ र्ाः ।

84
 3. Now follows the contemplation in reference to gods as satisfaction in the rain, as power
in the lightning, as fame in cattle, as light in the stars, as offspring, immortality and joy in
the generative organ, as all in the Akasa.

Let him meditate upon that as the support. He becomes well-supported. (He will possess all
means of living, such as food and clothing.) Let him meditate upon that as the great; he
becomes great. Let him meditate upon that as mind; he becomes thoughtful. Let him meditate
upon that as obeisance; to him all desires pay homage. Let him meditate upon that as the
Supreme; he becomes possessed of supremacy. Let him contemplate upon that as the
destructive aspect of Brahman; all those enemies who hate him, and those rivals whom he does
not like, die around him.

Notes and Commentry

Atha-next. Daivih- in reference to the celestial. Triptiriti vrishtau- satisfaction in rain. Balam it
vidyuti- power in the lightning. Yasah iti pasushu-vfame in cattle. Jyoti iti nakshatreshu- light in
the stars. Prajapathiramritamananda ityupasthe- offspring, immortality and joy in the generative
organ. Sarvam iti akase- everything in Akasa. Pratishtha iti- as a support. Upasita- meditate,
one should worship.

As rain is the source of satisfaction, pleasure and cheerfulness, through food, etc., Brahman
should be meditated upon as being satisfaction in rain. Similarly, in other cases too, Brahman
should be meditated upon as power in the lightning, as fame in the cattle, as offspring,
immortality and joy in the generative organ. Cattle is a source of great wealth to agriculturists.
They bring fame to them.

Immortality is obtained by the discharge of debts by the son. Procreation produces relative
immortality, by perpetuating the race and multiplying the species. Brahman should be
worshipped, as being fixed in the generative organ, in this form.

Everything is fixed in Akasa. Therefore, all things that exist in Akasa should be contemplated as
Brahman. The ether pervades all objects. The all-pervasiveness of ether should be meditated
upon as Brahman. He who meditates on Brahman as the all in Akasa, becomes one with all.
Akasa is Brahman itself and so it ought to be worshipped as the support of all. In whichever
form one meditates upon Brahman, that form he becomes.

Man becomes strong by meditating on the quality of strength. Meditate on Brahman with the
attribute of greatness, you become great by wealth and so on. If you meditate on Brahman as
mind or thought, you become thoughtful. If you meditate on Brahman with the attribute of
homage, all objects of desire become submissive.

Parimara is that in which are destroyed the five Devatas, viz., rain, lightning, the moon, the sun
and the fire. It is said in the Chhandogya Upanishad, that in Vayu, the Devas, rain, etc., meet

85
their final dissolution. Vayu is the destructive agent, or aspect of Brahman. Vayu is one with
Akasa. It is not different from Akasa.
Akasa is, therefore, Brahman's destructive agent or aspect or place of destruction, i.e., in which
all objects merge in final dissolution.

If a man meditates on Akasa which is one with the wind, as Brahman's destructive aspect, all
those enemies who hate him and those rivals whom he does not like, die around him.

ि र्श्र्ार्ं पुरुषे। र्श्र्ािावादित्र्े । ि एकः । ि र् एवंवव । अस्िाल्लोकात्प्रेत्र् । ए िन्द्निर्िात्िानिुपिंक्रम्र्

। ए ं प्राणिर्िात्िानिप
ु िंक्रम्र् । ए ं िनोिर्िात्िानिप
ु िंक्रम्र् । ए ं ववज्ञानिर्िात्िानिप
ु िंक्रम्र् ।
ए िानन्द्ििर्िात्िानिुपिंक्रम्र् । इिाल्लोकान्द्कािान्द्नीकािरूप्र्नुिंर्रन । ए त्िाि गार्न्द्नास् े ।

4. He who is in man and he who is in the sun, both are the same. He who knows thus,
departing from this world, and attaining this Annamaya self, then attaining this
Pranamaya self, then attaining this Manomaya self, then attaining this Vijnanamaya self,
then attaining this Anandamaya self and eating what he likes, and assuming forms
according to his wishes, travels through these worlds, and sits singing the following
Sama song.

Notes and Commentary

Sa- he. Ya- who. Ayam- this. Purushe -in man. Adity- in the sun. Sa ya evam vit- he who knows
this. Asmat- from this. Etam annamayam atmanam upasamkramya- after reaching the
Annamaya self. Kamanni- enjoying food according to his desires. Kamarupi- assuming forms
according to his wishes. Anusancharan-wanderings, travelling.

He eventually enters the soul soul of bliss or Anandamaya self, step by step through the soul of
food or Annamaya self, etc. He now sits singing the Sama song, or the song of unity.

He becomes the Atman of all. He attains the knowledge of the identity of the Atman in the
Purusha, and the Atman in the sun. All distinctions, differences and dualities melt. He becomes
Brahman, who is Truth, knowledge and infinity, who is immortal, fearless, invisible, unborn, self-
created, who is the one without a second.

The knower of Brahman enjoys all objects of pleasure at once, because he has become one
with Brahman. Objects have no independent existence. They exist in and through Brahman
only, which is the only real Existence. The knower of Brahman feels that the whole world is his
body. He eats any food he likes, and assumes any form he likes and wanders through the
worlds, the earth and the other worlds, i.e., as one with the all. He beholds all these worlds as
the Self. By becoming one with Brahman, he realises that all forms belong to him.

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He sits singing Saman. Sama is a set of Vedic Mantras of Sama Veda, which are particularly
suitable for singing (Sama Gana). But here it means Brahman or sameness. Saman is
Brahman, who is 'Sama' or one with all, i.e., equal, he pervades equally through all. To sing

Saman is to proclaim loudly for the benefit of the world, the unity of his Being with the whole
world and Brahman, the unity of the Atman, and also the perfection and supreme satisfaction,
which is the fruit or result of his knowledge of Self. This is a Mantra which teaches oneness
(Samatva). By singing this song, he proclaims to the world and his disciples that he has become
one with all.

The knower of Self realises the unity of all the worlds with his own self. He knows his identity
with the supreme Self. Therefore, he feels that he also, like Brahman, pervades all the worlds,
and so he feels as if he traverses, or travels or wanders through these worlds, although he rests
peacefully in his own Satchidananda Svarupa, or the Impersonal Absolute.

हा३वु हा३वु हा३वु अहिन्द्निहिन्द्निहिन्द्नि । अहिन्द्नािो ३ऽहिन्द्नािो ३ऽहिन्द्नािः । अह श्लोककृिह

श्लोककृिह श्लोककृ । अहिनस्ि प्रथिजा ऋ ा३ऽस्र् । पूवं िे वेभ्र्ोऽि ृ स्र् ना३भातर् । र्ो िा ििात ि इिे व
िा३वाः । अहिन्द्निन्द्नििन्द् िा३द्मि । अहं ववश्वं भुवनिभ्र्भवा३ि । िुवनय ज्र्ो ीः । र् एवं वेि । इत्र्ुपतनष ।
।

5. Oh, Oh! I am the food, I am the food, I am the food! I am the eater of food, I am the eater
of food. I am the eater of food, I am the author of the Sloka, I am the author of the Sloka,
I am the author of the Sloka. I am the first born of the true. Prior to gods, I am the centre
of all immortality. Whoever gives me, he surely does save thus. I, the food, eat him who
eats food. I have conquered all this world. I am luminous like the sun. He who knows
thus (attains the aforesaid results). This is the Upanishad.

Notes and commentry

Aham annam- I am food. Aham annada- I am the eater of food. Ahamslokakrit- I am the
composer of the verses. Prathamajah- the first bornRitasya-among the real objects. Devebhya
purva prior to gods Amritasya nabih- the centre or basis, or support of immortality. Ya-who. Ma-
me. Dadati- gives. Ava- saves. Suvarna jyoti- the golden light. Ya evam veda-who knows thus.
Iti upanishad- this is the Upanishad.

This is the Jivanmukta's song of unity with all. The threefold repetition is to indicate wonder. Oh,
Oh! is an expression of extreme wonder. The sage is struck with wonder. When he loses his
little personality, and realises the oneness with Brahman and the whole universe, the sage says:
"I, who am the non-dual, taintless, Brahman, am myself the food, and the food-eater, the
enjoyer and the object of enjoyment, the subject and the object. I, who was one with the body,
have become Brahman, who is the all, through the grace of the Guru and the scriptures". In the
words, I am food', etc., the sage expresses his experiences of oneness. He feels: "Whatever

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food is prepared, all that is myself. The name and form are unreal. They are false appearances.
The basic reality that underlies them, Satchidananda, is only myself". which is

"I am the connection, or union, between the food and food-eater. I am the connection as
perceiver and objects of perception. I am the consciousness, which causes union between the
enjoyer and the objects of enjoyment. I am the maker of that union. I am, myself, the one who
brings the various elements together".

The threefold repetition is also meant to induce confidence, as in the case of swearing. The
threefold repetition of 'I am food', is to indicate extreme regard for the knowledge, which is thus
expressed, in order to create confidence in those who have no faith. It expresses extreme
wonder. The sage experiences: "Previously, I was feeling that I am the doer and the enjoyer. I
was identifying with the body, mind, Prana and the senses. Now, I feel I am identical with
Brahman. I am struck with wonder. The dual aspect of food and the food-eater, the enjoyer and
the enjoyed is false appearance".

Prathamajah- the first born, Hiranyagarbha.

Even prior to Devas I was. I existed even before the manifestation of Jivas, or separated
intelligent beings. I am the centre of immortality of the Devas, because I am the Self, the basis
of their immortality. The final emancipation of individual intelligences consists in their realisation
of oneness with me, with Brahman. I am the prop of liberation, like the nave of a wheel.

Whoever gives food to those who seek food, i.e., whoever teaches that I, myself, am in the form
of food, he preserves it without losing. Whoever gives this food, i.e., the wonderful knowledge of
Brahman, to the real seekers of Truth or thirsting aspirants, certainly saves them from the
miseries and sorrows of mundane existence.

I, in the form of Devata presiding over food, eat up, i.e., punish the greedy miser, who eats all
food himself without giving it to others. There is no chance for him for attaining knowledge of the
Self. The Sruti says: "A perfect sinner is he who eats alone". Gita says: "Sin do those sinners
eat, who cook food for their own sake”.

As Rudra, I destroy the whole world at the time of Pralaya, or dissolution, which is the home of
all beings from Brahma downwards (Bhuvanam), and in which all living beings take their birth.

Just as the sun shines without the aid of other lights, so also I am self-luminous. I shine without
the help of any other light. Just as the sun dispels the darkness, so also I dispel the darkness of
ignorance, set up by Avidya.

To him who realises, through Annamaya and other selves, the non-dual, partless Atman,
spoken of as 'Brahman, the tail' with perfect endurance and balance of mind, being free from
desire, content and self-composed, who attains the knowledge of the Self as imparted in these

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two Vallis, by intense devotion and Tapas like Bhrigu, by developing the four means of salvation
to him accrue all the fruits described above.

Though it has already been said that the illumined sage attains this fruit, still it is reiterated here
in order to point out that the illumined sage alone attains the fruit.

ॐ िह नावव ु । िह नौ भुनक् ु । िह वीर्ं करवावहै । ज

े नस्वनाविी िस् ु िा ववद्ववषावहै ।।

।। ॐ शानन्द् ः शानन्द् ः शानन्द् ः ।।

।। इत भग
ृ ुवल्ली ििाप् ा ।।

ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यिा । शं न इन्द्रो बहृ स्पत ः । शं नो ववष्णरु

ु रुक्रिः । निो ब्रह्िणे । निस् े
वार्ो । त्विेव प्रत्र्क्षं ब्रह्िामि। त्वािेव प्रत्र्क्षं ब्रह्िा वादिषि। ऋ िवादिषि । ित्र्िवादिषि । न्द्िािावी ।
द्वक् ारिावी । आवीन्द्िाि । आवीद्वक् ारि ।

।। ॐ शानन्द् ः शानन्द् ः शानन्द् ः ।।

।। इर्र् र्ैविरीयोपर्नषत्संपूणाृ ।।

Thus ends the Bhrigu Valli

Here ends the Taittiriya Upanishad

THE UNIVERSAL PRAYER

O Adorable Lord of Mercy and Love!

Salutations and prostrations unto Thee.
Thou art Omnipresent, Omnipotent and Omniscient
Thou art Satchidananda
(Existence-Consciousness-Bliss Absolute).
Thou art the Indweller of all beings

Grant us an understanding heart

Equal vision, balanced mind,
Faith, devotion and wisdom.
Grant us inner spiritual strength
To resist temptations and to control the mind
Free us from egoism, lust, greed, hatred, anger and jealousy.
Fill our hearts with divine virtues.

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Let us behold Thee in all these names and forms.
Let us serve Thee in all these names and forms.
Let us ever remember Thee.
Let us ever sing Thy glories.
Let Thy Name be ever on our lips.
Let us abide in Thee for ever and ever.

-Swami Sivananda

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