Sri Madhvacharya

Bhashya on

Brihad Aranyaka Upanishad

‘ya&M pRcCamyavamaM sa td\ dUtao iva vaaocait | @va ?tM pUvya-M gatM kstd\ ibaBait- naUtnaao iva<aM mao Asya raodisa
|| … kd\ va ?tsya QaNaa-isa kd\ varuNasya caxaNama\ | kdya-mNaao magspqaait k`amaoma dUZ\yaao iva<aM mao Asya raodisa
||’ – I inquire of the last sacrifice performed. As messenger you shall speak. Where is the
ancient Law divine? Who is the new diffuser now? Where is my ancient appeal to you? Which
are your enduring decrees and where is Varuna’s observant eye? How do we overcome the
wicked on the Path which Surya has laid for us? Take note of our woe, you Earth and the
Heaven. ( Rigveda I.105.4 and 6).

With Explanatory Notes

Nagesh D. Sonde
 Brihad Aranyaka Upanishad
Bhashya By Sri Madhvacharya

Important Note :

The translation has been attempted with lay person in mind,

who having been influenced by
Acharya’s devotion to Sriman Narayana,
desires to know something more
of the spiritual influence which guided him.
Therefore language is kept simple,
not made heavy with philosophical terminology.

By Nagesh D. Sonde
Brihad Aranyaka Upanishad
Bhashya By Sri Madhvacharya

2012

Published by
Nagesh D. Sonde
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 Preface
I became interested in religion since my childhood as I listened to the puranic
stories from my mother and later from the some books like Kathasaritsagar. My
age was impressionable and I was suitably inquisitive. As I grew up my
inquisitive nature became transformed to curiosity leading me to read books
about gods and religious beliefs. By the time, I reached adolescence, my mind
was eager to read about gods and religious beliefs of other people, places and
periods, outside India, never forgetting to read books of even those people who
had not faith or favour for gods and religious beliefs of India or of the people,
places and periods. My mind by that time was in confusion, wanting to be
rational and intellectual like those people who had not faith or favour for gods
and religious beliefs, at the same not being able to distance or separate myself
from the beliefs, religions of the many people, places and periods.
As I completed my graduation and beginning chartering my future life, I began
to realize the insufficiency of the rational and intellectual thoughts expressed by
those people who had not faith or favour for gods and religious beliefs and yet
having no receptivity (Eawa) to accept the Wisdom of the spiritual thoughts
expressed by the people, places and periods whether in India or outside India. I
read in many books that to be receptive (Eawavaana\) one is obliged not rely so much
on Intellect (baaOiwk ) and reasoning as one should on Intuition (sfurNa), and
experience since it is difficult the access through sense-organs Satya, the Prime
Existence, which being eternal (ina%yama\), unperceivable (Ad`oSyama\), all pervading
(ivaBauma\), all-comprehensive (sava-gatma\), exceedingly subtle (sausaUxmama\), un-decaying
(Avyayama\), without beginning (Anaaid) and without end (Anantma\) entirety of Wisdom
(iva&anaGanama\).

The art of being receptive (Eawavaana\) is the Art of Listening, which J.

Krishnamurti speaks as “to be able really to listen, one should abandon or put
aside all prejudices, pre-formulations and daily activities. When you are in
receptive state of mind, things can easily be understood . . . But unfortunately
most of us listen through a screen of prejudices, . . .whether religious or
spiritual, psychological or scientific . . . It is difficult to put aside our
prejudices, our inclination, our resistance and reaching beyond the verbal
expression, to listen so that we understand instantaneously”. Therefore,
communication between any two persons, and especially between the one who is
wise in Wisdom, being consciously aware of Satya, the Prime Existence, as one
of one is of one‟s breath and the one who is Knowledgeable but rarely
conscious of his own breath, let alone of Satya, the Prime Existence. Where the
professors of philosophy rely more on taik-k p`&a, with emphasis on their
collected information which in truth is nothing but Knowledge there seers rely
i
more on prma p`&a, their supra-sensory receptivity (Eawa) becoming wise in Wisdom
from their experience.
The philosophy of the Vedas finds foundation on the expansive vision of the
sensitive seers the need to keep mind receptive to receive thoughts from all sides
to come when they declared let the noble and auspicious thoughts from all
quarters come - „Aa naao Bad`a: k`t`vaao yaaint ivaSvat:‟. Therefore even though one sees
diverse expressions in vedic hymns, the central theme represents the supra-
sensory receptivity (Eawa). This noble intention found reflection in the famous
declaration „ekma\ saiWp`a bahuda vadint |‟ – One Truth, the wise ones speak of it
variously , accepting expansively God is that in which things converge, He is
That from which all things diverge, He of our land, He is of the foreign lands,
He is luminous in gods He is luminous in humans „ya: samaaByaao3 varuNaao vyaaByaao3 ya:
sadoSyaao3 varuNaao yaao ivadoSya: | yaao dOvaao varuNaao yacca maanauYa: ||‟, the Atharvavedic seer speaking
the truism “janaM ibaBa`it bahuQaa ivavaacasaM naanaaQamaa-NaM pRiqavaI yaqaaOksama\ | sahsa` Qaara d`ivaNasya mao duhaM
Qau`vaova Qaonaur\ Anasfurint ||” - the Earth that bears people speaking varied languages,
with various religions rituals, according the places of their abode, enrich me
with wealth in thousand streams like a milch-cow that never fails”. Out of this
came the realization of the universal Hindu concept that the whole world
constituted one large family – „vasuaQaOva kuTumbakma\‟.

To Know and experience Sri Madhva‟s intent and understand what he desires to
communicate through various signs and symbols, in analogies and metaphors is
difficult for common people through Intellect (bauiw) and reasoning (tk-), even for
the professors of philosophy, though they are knowledgeable about the
principles which expounded by him. Krishna says : „na mao ivadu: saurgaNaa: p`BavaM na mahYa-
ya:‟, then how can normal human beings with their inefficient organs of
perception, insufficient receptivity experience the resplendence of the Lord.
While the common people relying more on Intellect (bauiw) and reasoning (tk-)
like the professors of philosophy, who though are knowledgeable about the
principles sticking to their own Intellect (bauiw) and reasoning (tk-) rarely can
claim to have known what Vyasaraya, Jayatirtha, Vadiraja Swamy or
Raghvandra Swamy wise in Wisdom, have experienced and accomplished
through Intuition (sfurNa), let alone Sri Madhva‟s intent which he expressed
within the limitations of the human language, using the signs and symbols, in
analogies and metaphors prevailing in the earlier scriptures as well as the
conditions prevailing in the society as was done by earlier seers.

Scriptures do not reveal immediately the significance instilled therein. Truth

cannot be given to any one by any one. Every one has to be to inquire, search
ii
and find it ourselves. The search and inquiry may be for a long time and even
for many years and many generations and lives, but the direct perception of
Satya, the Prime Existence is not possible if the base is not proper, foundations
is not stable and the objective is crystallized and not clear, structured and
stratified and not simple as baby‟s perception open like the flowing breeze.
Therefore, one has to just listen, not resist, even if anything is said which is
opposed to our way of thinking and belief. One need not be unduly be worried if
some signs and symbols, in analogies and metaphors used by seers are
unacceptable. If one continues to be enamored by the sounds, signs, symbols,
words and metaphors used by the seers and saints, in the place and during the
period when they communicated their experiences or their teachings then their
teaching will remain no more vibrant and live but become irretrievably rooted
in dogma without giving the self and the mind the scope to experience the
ineffable Wisdom and experience as the seers did through supra-sensory
sensitivity.

On the contrary being receptive Eawavaana\ everything spoken or heard would be

possible to be examined and ratified, validated by what one has seen and heard
by himself. In doing so, no avenue or source should be refused, rejected or
dispensed with and as Vashishtha says that the word even of a child, if it is
reasonable, should be given importance „yaui>yau>M ]padoyaM vacanaM baalakadip‟. It is more
profitable to rely on Intution (sfurNa) than on . Intellect and reasoning, as the
seers did relying more on prma p`&a, their supra-sensory receptivity (Eawa)
experienced the supra-sensory luminous form of Vishnu - „tiWYNaao: prmaM pdM sada
pSyaint saUrya: | idivava caxaurattma\ ||‟. Sayana says that Vishnu‟s name should be
reflected being aware of its all-pervading and comprehensive nature - „Asya
mahanuBaavasya ivaYNaao naama ica%saOva: namanaIyaM AiBadanaM savaa-%map`itpadkM ivaYNau: [it ett\ naama jaanant pu$Yaaqa-
p`itpadk AiQagacCnt: Aa samantat\ ivava>na: saMkIt-yaot\ |. Further clarifying „ikM ca Asya
mahanauBaavasya ivaYNaao: naama icat\ - savaO: namanaIyama\ AiBaQanama\ savaa-%myap`itpaidkM ivaYNa: [it ett\ naama
jaanant: - pu$Yaaqaop`dma\ [it AiQagacCnt: Aa-samantat\ ivava>na – vadt – saMkIt-yaot | ho ivaYNaao: - savaa-%mak
dova, maha: - maht: to – tva saumatIma\ sauYTutIma\ SaaoBaai%makM bauiWM vaa, Bajamaho – saovaamaho |‟ Yaska says
men of Wisdom speak of him variously, describing his attributes – „bahuBai>vaadidnaI
ba`a*maaNaina | Bai>naa-ma gauNaklpnaa yaona kona icad\ gauNoana ba`a*maNaM sava- sava-qaa ba`vaIit t~ t%vamanyaoYyamaova Bavait
|‟.

Those who are in business carry on being busy in attending to their business
without wasting much of their time reading books and manuals on: “How to do
Business and be Wealthy and Prosperous”. The traveller in search of Satya, the
Prime Existence choosing one or the other Paths suitable to his gauNa (attributes)
and svaBaava (inclinastion), for he believes that every seer or saint have reached
iii
Satya, the Prime Existence, even as the vedic seers in ancient times did keeping
their yes and ear open - „iva mao kNaa- ptyatao iva vaxau:iva- [dM jyaaoit)-dya AaihtM yat\ | iva mao manaSvarit
dUrAaiQa: ikM isvad\ vaxyaaima ikmau naU mainaYyao ||, inquiring all and every one again and again „kao
Awa vaod k [h p` vaaocaa%kut Aajaata kut [yaM ivasaRiYT: |‟. I am not inclined to agree that only
Path leads to Satya, the Prime Existence, others misleading to any thing but
Satya, the Prime Existence.

I believe that what the vedic seers experienced as supra-sensory experiences in

their sensitive minds they could not express fully well, expressing in the
temporal langage then prevailing and in accordance with their gauNa (attributes)
and svaBaava (inclinastion), thereby a variously declared by them that though Satya,
the Prime Existence is One, the seers have fashioned variously. Brahmanas laid
down variousrites and ritualistic disciplines to facilitate the inquiry and the
search for Satya, the Prime Existence, Upanishadic ntellectuals offerered their
view becoming receptive, reflective and meditative, Dashankara formalized the
concepts, both vaidik as well as the avaidiks, vaidik Bhashyakaras like
Shankara-Ramanuja-Madhva commenting on the varuis Paths and emphasizing
one or the other, at the same time the avaidik Bhashyakaras not lagging far in
explaining their views.

Some where in their long journey even as they explained their views both vaidik
and avaidik Bhashyakaras did not encourage or further an inclination or
spiritual atmosphere for further inquiry about Satya, the Prime Existence but
gave occasion to the rise of various sects within the vaidik and the avaidik
structure of the philosiophies and the temporal, social structure.

I realized the Wisdom about Satya, the Prime Existence was not self-revealing
and thereore vast literature in the form of Brahmanas, Upanishads, itihas,
puranas, various sciences like phonetics, rituals, grammars, etymologies,
metrics, astrology were needed. Darshnanas attempted clarification without
much success. What darshankarasa could not do, Bhashyakaras attempted. If
the Bhashyakaras had succeeded in reveling Satya, the Prime Existence or even
clarifying their views with clarity, then their disciples need not have written
their clarifications or Tikas. Then I came to realize that the Wisdom that the
vedic seers experienced, which upanishadic intellectuals, Dashanakaras,
Bhashyakaras, saints and noble souls replicated in their evey thought, speech
and actions life, is not possible through intelligence and that spiritual intution
has to rise from within spontaneously as divine grace to be experienced. When
it will come and how it will come is beyond my reach to know. Therefore I wait
for that grace to fall on me, till all that I deire to do is to be ready with the
Knowledge of the Divine, Satya, the Prime Existence so that the experience of

iv
Satya, the Prime Existence as all pervading (Vishnu), all enveloping presence
(Vasudeva) will be experienced.

For me the supreme being is Vishnu -„hir: prtr:’, One who has comprehensively
pervaded every thing that is created - „yasmaad\ ivaSTM [dM sava-M vaamanaona maha%manaa tsmaat\ sa vaO
smaRtao ivaYNaaor\ dohao p`vaoSanaat\ |‟,„vaovaoiYT vyapnaaotIit ivaYNau:‟, One who dwells comprehensively
within every thing that is created Vasudeva – “vaasayait BaUtaina svaismana\ [it vaasau: sacaasaaO
dovaSca dIvyato [it svap`kaSa: sa vaasaudova [%yaqa-: |”, known as Hari, Vishnu and Narayana –
„Bagavaana vaasaudovaoit prmaa%maaoit vaO hir: | ivaYNaaonaa-rayaNaScaoit ba`*maoit Eautyaao jagau: ||‟ Satya, the
Prime Existence represented by symbols than as an anthropomorphic Person,
whether subtle or gross in form, even as other names given to other gods,
describe their attributes, inclination, role and their importance. I view Sri
Madhva‟s expression like „ya: paduBa-vagaao ivaYNaU: dohaidSauu ca saMistqa: | sa eva maUlarUpMSca
saaxaannaarayaNaaiBad: | maUlarUpSca yaao ivaYNau: p`aduBaa-vaaidgaSca ||‟, „s~IpuMsaamalaOiBayaaoga%maa dohao ivaYNaaona-jaayato
| ikntu inadao-SacaOtnyasauKina%yaM svaakaM tnaUM || @va vaNaa-id @va ca &anaM svatn~aican%yasad\gaNaO: | kutao du:KM
svatn~sya ina%yaanandOkrUipNa: ||‟, „vasaudovasautao naayaM naayaM gaBao-|vasat\ p`Bau: naayaM dSarqaa%jatao na caaip
jamadigna: || jaayato naOva ku~aip pima`yato kut eva tu ||‟. I accept without slightest hesitation
that the Satya, the Prime Existence is the One who is known as Vishnu, the one
who dwells within every thing in creation, with the unequivocal declaration of
Sri Madhva, when he said : „EauNaumaatlasa%yavaaca: prmaM Sapqao$ccabaahu: yaugama\ na hro: prmaao na hro:
sadRSa: prma: sa tu sava-icada%magaNaat\ ||‟ Listen to me to this true words, which I speak,
with great assurance with my both hands raised that there is none superior to
Hari, no one similar to Him, He alone is the Supreme One, among all sentient
souls. I accept that all the gods are the subsidiary instruments of action
manifest in various potencies, to fulfill the divine Intent and purpose, therefore
there exists and has to exist tartmya gradation according to which the divine
actions are required to be accomplished.

I accept that if there is Creation then there should be a Creator. The Creation
need not necessarily be as we with sense organs perceive, but more substantive,
foundational of all that exists, known or unknown. The Creator need not
necessarily be as the seers of every place and period, belonging to every
religion or creeds, have spoken in words and descriptions, using their poetic
vision, signs and symbols, in analogies and metaphors for the people to
understand and worship with adoration. Whatever was spoken, communicated,
was fir those in need, so that the seeker might find the thing he sought.
Whatever manner was adopted was adopted or the sake of those who need, so
that the seeker might find the thing he sought. Wherever there is a need, there is
Path, wherever there is a Path, there is one who directs, wherever there is one
who directs there would surely be succor. Wherever is difficult to understand
v
there is surely arrives an answer and solution. Don‟t seek the water to quench
your thirst, increase your thirst, then will water spring all sides.

Live a life that really matters. Because ready or not soon your present
opportunity given in this life will end. There will be no Sunrises nor any
Sunsets. Every gathered will be scattered, revert to irrelevance, what you owed
or what others owed to you. All grudges, resentments, frustrations and
jealousies will lapse, so would the hopes and dream. All that matters is how
your life is measured, not what you brought or what you left, not how many
people you miss but how many people will miss you, not your memories but
memories of those whom you have left behind, What will matter is not success
but significance, not what your learned but what you taught, your competence,
compassion, compassion and character. Verily here itself, where we are, one
can know this, and if we do not know then great would be the loss - ‚[hOva saMtao|qa
ivad\mastd\ vayaM na caoidhavaoidma-htI ivanaYTI | ya etiWdurmaRtasto BavaM%yaqaotro du:Kmaovaaipyaint |”.
It is through self-discipline that one attains consecration; through consecration
one attains benevolence, through benevolence one becomes receptive and
through receptivity does the Primal Existence become enlightened.
Shivasvarodaya says that the vedic scriptures are not to be referred as Veda,
because there is no Veda, Wisdom in vedic scriptures. Only that is Veda by
which the eternal, immutable Wisdom is revealed „na vaodM vaod [it Aahur vaodo vaodao na
ivaVto, pra%maa vaoVto yaona sa vaodao vaod ivaVto‟.
If you had kept your head when all others had lost, had dreamt but not made the
dreams your masters, had thoughts and made the thoughts your goal, had
traversed further picked the pieces, not irritated by every rub when the dreams
lay shattered, trusting yourself when others were doubting you, holding a
helping hand when others were hating you. Do not give up hope. There must
exist hope, so that when every thing is silent and dreams have turned to
nostalgia, it is nostalgia that brings spirit to rise with the power of an elephant.
As the Sufi saint says : “There must exist an elephant, so that when It sleeps by
night, it can dream about Hindustan. After all, the ass can not dream about
Hindustan, because the ass has never ever been there. There is need for a spirit
with the power of an elephant, able to journey is sleep to Hindustan”. If you can
not dream you can not feel the touch, experience the warmth Therefore rub your
eyes, brush up your perception, feel the sour stirring within and the spirit
springing within. Look up to the seers who have experienced the resplendent
Lord; listen to the saints singing his glories around. Then you will hear the
tinkling of the anklets on his feet, listen to the melodies flowing from his flute,
feel the fragrance of the flowers around his neck, with the whole world

vi
unveiled, all the chains shattered, causing Consciousness to leap and spread all
around in all resplendence.

I remember what George Santayana, the western philosopher had said in his
book The Sense of Beauty, „Religion is human experience interpreted by human
imagination . . . The idea that religion contains a literal, not symbolic,
representation of truth and life in simply an impossible idea . . . Matters of
religion should never be matters of controversy . . . We (should) seek rather to
honour the piety and understand the poetry embodied in these fables‟ and Dr.
A. F. Whitehead who said, „The notion of the complete self-sufficiency of any
item of finite knowledge is the fundamental error of dogmatism. Every such item
derives its Truth and its meaning from un-analyzed reverence to the background
which is the unbounded Universe . . . Every scrap of our knowledge derives its
meaning from the fact that we are factors in the universe, and are dependent on
the universe for ever detail of our experience . . . Whenever there is the sense of
self-sufficient completion, there is germ of vicious dogmatism‟.

One should begin one‟s inquiry, keeping one‟s eyes and ears opened, keeping
mind to roam with thoughts afar to become receptive to all the clarifications
given by them. Threfore, I searched for Knowledge from every source I could
find, read every intellectual and thinkers from east to the west, that is possible is
possible to read. There were many books available in English language which
dealt with the expositions by various philosophers but few by Madhva.
Therefore I took upon my self to translate Sri Madhva‟s commentaries on
Bhagavad Gita and few Upanishads, never claiming to expound the Intent
which he had in mind but as I could understand his Intent, in simple, clear and
unambiguous response, possible for me, without hesitation, but with all the
respect for the Acharya and the others saints who their own supra-sensory
intuition have explained. My intention of writing books was not because I have
understood and experienced what the seers have said or what the saints
intended in the commentaries, not to teach any one any thing, but learn every
thing from every one. Therefore in my all books you will find innumerable
errors of grammar and uncorrected spelling mistakes. My purpose was for
myself, if whatI have read helps, so be it.

Sanskrit language used in scriptures is cryptic in style and mystical in essence.

It becomes difficult to understand and translate the hymns in the sense in which
it was understood by the original seers. But Truth being eternal and immutable,
reappraisal of the earlier commentaries and new meanings intelligible to
present people, places and period may be required to be given. Detailed
explanations, though strongly needed, may amount to robbing sense of inquiry

vii
needed in spiritual quest, reducing the vibrancy of Truth to obscurity of beliefs,
faiths and traditions of the structured minds of the fundamentalists.

Goethe, the German philosopher said in Maxims and Reflections, “The

Historian‟s (and equally in the case of philosopher‟s) duty is to separate the
true from the false, the certain from the uncertain and the doubtful from that
which cannot be accepted . . Every investigator must before all things look upon
himself as one who is summoned to serve on a jury. He has only to consider
how far the statement of the case is complete and clearly set forth by the
evidence. Then he draws his conclusion and gives his vote, whether it be that his
opinion coincides with that of the foreman or not.”

This has been the accepted basis on which these translation have been made.

Mumbai Nagesh D. Sonde

viii
 Introduction
I.

Brihad Aranyaka Upanishad is one of the important and largest collection of the
intellectual discussions on the various aspects of spiritual truths. It belongs to
Kanava shakha of Shukla Yajurveda and forms part of Shatpatha Brahmana. It
contains eight Chapters but commentators have not offered comments only on
the last six Chapters, leaving out the first two Chapters which deal
predominantly with rituals relating the Ashvamedha sacrifice, with little or no
mystical content.

Brihad Aranyaka Upanishad is credited to the sage Yajnyavalkya the son of

Devarata and the sister of Vishampayana. With unsurpassed clarity of mind
and purity of heart he distinguished him himself as one of the principal disciple
of Vaishampayana, with unsurpassed spiritual wisdom and power, equal in
eminence to the vedic seers. Pride of his eminence is amply visible in the events
in his life when he offers himself as the sole candidate for expiation of the
perceived sin of Brahmahatya committed by hi s Guru Vaishampayana. In
spite of the preceptor‟s refusal and on his insistence, Vaishampayana offended
by his audacious attitude refused to treat him as his disciple, ordering him to
return all the knowledge received from him. Yajnyavalkya is said to have
vomited all the Wisdom gained by him which the other disciples taking the
form of tiittri (Partridge) birds picked the Wisdom which came to later collated
as Krishna Yajurveda, on account being a vomited substance.

Nevertheless his vision of clear and unblemished and Wisdom far superior than
any other sages of his age. Therefore even after he surrendered entire Wisdom
received from Vaishampayana he could be enlightened having propitiated the
Surya Narayana, who having taken the form of horse communicated to him the
new Wisdom till then unknown to the world, which came to known as Shukla
Yajurveda or as Vajaseniya Yajureda having been received from Surya in the
form of horse, vaaija. The principal texts attributed to Yajnyavalkya are Brihad
Aranyaka Upanishad, Yajnyavalkya Smriti, Yajnyavalkya Shakha, Pratijnya
Sutra, Shatapatha Brahmana and Yoga-Yajnyavalkya.

The word - Brihad Aranyaka Upanishad suggests perhaps that spiritual truths
and the mysticism contained in vedic and subsidiary texts constitute a great
wilderness of the philosophical truths which need to be not only listened with
ix
full receptivity – Eawa, but need also to be reflected and meditated upon. Brihad
Aranyaka Upanishad is the testimony and the testament of such clarified,
communicated revelations. Yajnyavalkya is the principal communicator and the
entire mass of Wisdom is divided in three sections, Madhu Khanda, Muni
Khanda and Khila Khanda. Madhu Khanda deals with the foundational
principles relating the individual self and the supreme Self. Muni Khanda deals
with the conversation between Yajnyavalkya and his spiritually inclined wife
Maitreyi on principal mystical doctrines. Khila Khanda deals with the various
methods of meditation and some secret rites pertaining to sacrifices.

Seekers have raised innumerable questions – “yaao na: ipta yaao ivaQaataa Qaamaaina vaod Bauvanaaina
ivaSvaa | yaao dovaanaaM naamaQaa ek eva tM saMpS` naM Bauvanaa yan%yanyaa |”. But Scriptures are generally difficult
to understand because the unmanifest supreme Self has no definite form p`itmaa, –
“na tsya p`itmaa|ist yasya naama mag\ yaSa: |”, therefore they are designed to suggest rather
expressly reveal the esoteric experiences of the seers vibrating through layers of
their consciousness, seen as drishti or heard as shruti brief with mystical truths
expressed in signs, symbols and terminology drawn from immediate temporal
life, which are as distinct and as individualistic as their perceptions based on
their attributes and inclinations. All the hymns are not identical but dependent
on the temperament, the illumination and the power of expression of the seers,
some rich, subtle, poetic and profound while others were simple, gross, prosaic
and extrovert, the vedic scriptures speaking of “ekM sad\ ivap`a bahuQaa vantyaignaM yamaM maatirSvaana\
Aahu: |” “saupNa-: ivap`a: kvayaao vacaaoiBar\ ekM santM bahuQaa klpayainat |” “janaM ibaBa`it bahuQaa ivavaacasama\ | naanaaQamaa-NaaM
pRiqavaI yaqaaOksama\ | sahasa`Qaara d`ivaNasya mao duhaM Qa`uvaova Qaonaur\ AnapsfurntI ||”and Upanishad having been
declared as “yatao vaacaao inavat-nto Ap`aPya manasaa sah | AanandM ba`*maNaao ivaWana\ |”. Therefore it would be
neither rational nor proper to accept one perception and deny the other, seeking
the common thread passing through all these seemingly various and diverse
interpretation.

Therefore it is not surprising that the present Upanishad should be designated as

Brihad Aranyaka Upanishad a great wilderness of mystical truths, intuitive
response with the use of rich metaphors and simple symbols to clarify the
revelations of the seers, needing psychological bent in the seeker. Upanishads
generally and the Brihad Aranyaka Upanishad in particular are not meant for
those influenced and obsessed by tradition and convention becoming
enlightened documents who approach with repeated listening, complete and

x
unshaken receptivity, unbiased and dedicated reflection and unitive meditation
on the symbols used by the seers.

Even as we find in this Upanishad greater seekers like Janaka and many men of
Wisdom approaching Yajnyavalkya, with statements such as made by Maitreyi -
“yaonaahM naamaRta syaaM ikmahM tona kuyaMa- | yadova Bagavaana\ vaod tdova mao ba`Uih [it |”, by Gargi - “taO caonmao vaxyait na vaO
jaatu yauYmaakimamaM kiScad ba`*maaVM jaotoit” or by Janaka himself - “saao|PnaM Bagavato sahsa`M ddaima | At }QvMa-
ivamaaoxaayaOva ba`UhIit |” one would not and should not be surprised if Yajnyvalkya
explodes with impatience bursting out saying “na va Aro|hM maaohM ba`vaIima | AlaM vaa Ar idM
iva&anaaya |” to Maitreyi, his wife “A~Ova maa BagavaanamaUmauht\ na p`o%ya saM&a|stIit |” smacks
stubbornness as does his command to his disciples to take away the cows even
before he has won the debate in Janaka‟s court ‚Aqa h yaa&aval@ya: svamaova ba`*macaairNamauvaaca
\eta: saaomya ]dja saamaEavaa [it | ta haodacakar |” or his rebuke to Gargi “gaagaI maa|itp`axaI | maa to maUQaa-
vyaptt\ | Anaitp`SnyaaM vaO dovatamaitpRcVisa | gaagaI- maa|itp`axaI: [it |” at the impatience on the
persistence of the seekers to know truth as if it can be passed on a platter.

II.
Sri Madhvaa’s commentary on Brihad Aranyaka Upanishad begins with
adoration of the unmanifest Prime Existence, Vishnu, the lord of p`kRit (Lakshmi
symolising the Nature) and p`aNa (the Prime Breath) symbolizing as transactional
medium) by Brahma who was the fitst born in every new Creation. Madhva
comments that since Sri Hari‟s own essence was was posited Brahma had
similar form as that of Vishnu, the encompassing divine energy, power
responsible for the creation, preservation and dissolution, the horse ASva being
the form in which the creation came to be designed. p`aNa (the Prime Breath)
symbolizing as transactional medium) having been born simultaneously came to
have equal importance with Brahma in the gradation of effulgent powers,
energies in Creation. Brahma came to be known as Purusha Prajaapati and
Prana became the leader superior and supreme among the instruments of the
senses.

The Creation is conceptualized as a great sacrifice established by Prajaapati–

“sahya&: p`jaa: saRYT\vaa puraovaaca p`jaapit: | Anaona p`saivaYyaQvamaoYa vaao|is%vaYTkamaQauk\ |” as said by Krishna, in
the form of horse ASva in which form the entire worlds came to be established.
The Creation was like a Ocean on which the forms and the essence are but the
waves, where Ocean is the unmanifest controller and the form and the essence
become manifest perform actions as the waves arising within the Ocean, an
elaborate symbolic description of ASva, horse representing the unmanifest Prime
Existence, endowed with any divine powers, energies, luminous gods identified
with the different parts of the body. Every single part of the ASva represented for
xi
the human beings, for the Asuras as the Ava-, for the Gandharvas it is vaajaI and for
the gods it is hya the object of veneration and for ritual on temporal level and for
reflection and meditation on the spiritual level. Sacrifice being nothing but a
form of action initiated to transform and elevate a temporal event to the spiritual
heights, through unconditioned intense receptivity, Eawa, committed
contemplation, rigourous reflection, and meaningful meditation to transform
and elevate a temporal event to the spiritual heights, with p`aNa (the Prime Breath)
as transactional medium). Therefore, Brahma came to be known as Purusha
Prajaapati. Prana having simultaneously came to have equal importance
becoming the leader having proved in the legend which speaks of the attempt of
the Asurasa to destroy or vitiate the instruments of the senses, it was Prana
alone who remained unvanquished while all the rest had to make hasty retreat.
“Aqa homamaasanyaM p`aNamaUcau: %vaM na ]d\gaayaoit | tqaoit toBya eYa p``aNa ]d\gaayat\ | to ivadu: Anaona vaO na ]d\gaa~a|%yaoYyantIit
| tmaiBadR%ya paPmanaa|ivaQyana\ | sa yaqaa|SmaanamaR%vaa laaoYTao ivaQvaMsaotOvaM hOva ivaQvaMsamaanaa ivaSvaHcaao ivanaoSa: | ttao dovaa
ABavanpra|sara Bava%yaa%manaa pra|sya iWYanBa`atRvyaao Bavaitya evaM vaod ||”.

Though the creator is conceived as having becomes the creation, the creator, the
unmanifest Brahman remains supremely Real and Independent and distinct from
the creation, the creation though created are sourced out of the limbs or parts of
the unmanifest Brahman though Real is not Independent but dependent on the
supreme Self. Since it is difficult to conceptualize the supreme self “na tsya
p`itmaa|ist yasya naama mag\ yaSa: |” Seers chose to refer as That One td\ ekma\ - “naasadasaInnaao sadasaIt\
tdanaIM naasaId`jaao naao vyaaomaa prao yat\ |ikmaavarIva: kuh ksya Sama-nnaMBa: ikmaasaId\gahnama\ gaBaIrma\ ||”. Since it is
difficult to describe - ‘@laoYaao|iQaktrstoYaamavyaya>asa>caotsaama\ |” as Krishna put it, the human
body was used as a representative model Purusha – “sa vaa AyaM puruYa: savaa-sau puYau- purIYyaya:”
transcending the three-fold divisions of Time - the past, present and future,
leaving nothing that is not enveloped or pervaded but present in everything and
enveloping everything that is created – “naOnaona ikHcanaanaavaRtma\ naOnaona ikhcanaasaMvaRtma\ |”.

As one who enveloped the entire creation he was designated as Vishnu – „yasmaad\
ivaSTM [dM sava-M vaamanaona maha%manaa tsmaat\ sa vaO smaRtao ivaYNaaor\ dohao p`vaoSanaat\ |‟, describing his mighty deeds
and as one who measured the earthly regions, who upheld the lofty regions,
thrice setting down his mighty steps - „ivaYNaaona- kM vaIyaa-iNa p` vaaocaM ya: paiqa-vaaina ivamamao rjaaMisa | yaao
AskBaayadu<arM saQasqaM ivacak`maaNas~oQaaorugaaya ||. His reach in protecting the worlds he had crated
wo the three strides which Surya takes in his course across the horizon – „~IiNa pda
ivacak`mao ivaYNaugaao-pa AdaBya: | Atao Qamaa-ina Qaaryana\ ||‟. His transcendence form of divine
existence is not being known to Ayaaoigana: – those who are not equanimous in
intellect, (seeing him as having gross body), but only by those whose intellect is
keenly receptive „tiWYNaao: prmaM pdM sada pSyaint saUrya: | idivava caxaurattma\ ||‟. Vishnu is every
where and particularly stationed in the middle of the heart energizing the
creation to its fulfilment – “A=gauYTmaa~: puruYaao maQya A%maina itYzit | … }QvMa- p`aNamaunnaya%yapanaM p`%yagasyait
| maQyao vaamanamaasaInaM ivaSvao dovaa ]pasato ||”. Yaska says men of Wisdom speak of him variously,
xii
describing his attributes – „bahuBai>vaadidnaI ba`a*maaNaina | Bai>naa-ma gauNaklpnaa yaona kona icad\ gauNoana ba`a*maNaM
sava- sava-qaa ba`vaIit t~ t%vamanyaoYyamaova Bavait |‟.

Madhva explains „ya: paduBa-vagaao ivaYNaU: dohaidSauu ca saMistqa: | sa eva maUlarUpSM ca saaxaannaarayaNaaiBad: | maUlarUpSca
yaao ivaYNau: p`aduBaa-vaaidgaSca ||‟, pMcaBaUta%makM dohao ivaYNaao: pSyaint yaaoigana: | tqaa na yaaogaaraZUntao &anaM dohao hroirit ||‟, he
is the resplendent Vasudeva, Hari, Vishnu and Narayana – „Bagavaana vaasaudovaoit prmaa%maaoit vaO
hir: | ivaYNaaonaarayaNaScaoit ba`*maoit Eautyaao jagau: ||‟ (Brihat Brahma Samhita), does not have a
gross body, born to male-female relationship, has no infirmities, blissful and
eternally satisfied with his own Self and the form – „s~IpuMsaamalaOiBayaaoga%maa dohao ivaYNaaona-jaayato |
ikntu inadao-SacaOtnyasauKina%yaM svaakaM tnaUM ||”, he is not the son of Vasudeva or of Dashratha, or
of Jamadagni - “vasaudovasautao naayaM naayaM gaBao-|vasat\ p`Bau: naayaM dSarqaaHjatao na caaip jamadigna: || jaayato naOva ku~aip
pma`yato kut eva tu ||‟. Brahman should not be conceived as one without body, He
having heard to possess body, described of Blissful form, of Golden Glow, one
to be meditated in the form abiding in the inner space, described merely as
Bliss; not as of Blissful form, how can there be Golden Form for one who is
formless? how can He be meditated as one abiding in the inner space? having
one's own form, he is referred as Purusha having thousands of heads, the
Creator having Golden Colour, the Sun-coloured, transcending Darkness, That
One having hands and feet in all directions, having universal sight. Bhagavan,
the Resplendent One having Wisdom, Glory, Valour, Bliss, Splendour, Energy
is said to be complete in all respects - “na ca td\ba`*maNaao|SarIrTvaadott\ klpyama\ | tsyaaip
SarIrEavaNaat\ - Aanand$pmamamaRtma\, sauvaNa-jyaaoit:, dharao|ismannantrakaSa: [%yaaidYau | yaid $pM na syaat\, Aanandma\ [%yaova
syaat\, na tu Aanand$pma\ [it | kqaM ca sauvaNa-$p%vaM syaad\ A$psya? kqaM ca dhr%vama? dharsqaSca koicad\ svadoh [%yaadaO
$pvanaucyato | sahsa`SaIYaa- puruYa:, rugmavaNMa- kta-rma\, Aaid%yavaNMa- tmasa: prstaat,\ sava-t: paiNapadM tt\, ivaSvatScaxau:
[%yaaidvacanaat\ ivaSva$paQyaayaadoSca $pvaanavasaIyato || AitpirpUNa-tma&anaOSvaya-vaIyaa-nandEaISa>\yaaidmaaMSca Bagavaana- - prasya
Si>:, ya: sava-&:, AanandM ba`*maNa:, etsyaOvaa|nandsyaanyaaina BaUtaina maa~amaupjaIvaint, AnaaidmaqyaantmanantvaIyama\,
sahasa`laxaaimatkaintkant:, mayyanantgauNao|nanto gauNatao|nantivaga`ho, iva&anaSai>rhmaasamanantSa>o:, tuyMa- tt\ sava-dk R \ sada,
Aa%maanamanyaM ca sa vaod ivaWana\, Anyatamaao maukumdat\ kaao naama laaoko Bagava%pdaqa-:, eOSvaya-sya samaga`sya, AtIva pirpUNMa- ti sauKM
&anaM ca saaoBaagyama\ | yaccaa%yayau>M smatuM- vaa Sa>: ktu-mat: pr: || [%yaaidByua: |”.

When the unmanifest Brahman became manifest as Purusha Prajapati, he

looked arould and saw no one else tham himself becoming the isa`iYT - “saao|nauvaIxya
naanyada%manaao|pSyat\, saao|hmasmaI%yaga`o vyahrt\, ttao|hM naamaBavat”. Since Brahma in the form of
Purusha Prajapati was none other than and similar to Vishnu, he conducted
himself in the beginning as I am. Therefore, the name AhM, I arose. Seeing all
around he – Brahma the grandsire, observing no one else and remembering his
own existence, said I am. Therefore he came to consider himself as I am, similar
as the unmanifest Brahman responsible for the creation, preservation and
dissolution of the worlds along with Prana, the primal Breath being the power
the subtle essence naama.

xiii
Having created the worlds, seven types of food – Annama\ (the generic word
meaning nourishment) were created suitable for each segment in creation
through Knowledge and Austerity. Nourishment for the gross body is food in
general, nourishment for the senses is fulfillment of desires, nourishment for the
mind Knowledge, nourishment for heart is the experience of the Self within.
One nourishment was created common for all, two were for the gods, three were
created for himself and one for animals. Though one nourishment was created
common for all, one cannot consume all and everything as nourishment but only
that which is good and beneficial. What is good for other the animate and the
inanimate creatures may not be good and beneficial for the human beings. The
human being has to use ivavaok, his sense of discrimination and eat nourishment
which elevates his senses, the mind and the heart not that nourishment which
leads him downward. Other animate and the inanimate creatures due to
absence of ivavaok and influence of senses on mind eat all food, wheter goof or bad
for them. Sacrifice and oblations are the two Annama\ for the gods, therefore, no
sacrifice should be performed and no oblation to be offered bu human beings to
obtain personal gains. Mind, Speech and Breath are the three Annama\ which nourish
the supreme Self since Mind is that which comprehends, determines and
decides etc. Speech is that which expresses that which the Mind comprehends,
determines and decides etc. Breath is that which concludes tat which the Mind
comprehends, determines and decides etc. and that which Speech gives
expressions.

How is it that Annama\ never becomes decreased? Annama\ never becomes decreased
because Annama\ is the Person (the essence within the form) is imperishable and
from that essence the food is created again and again. He who knows the
imperishable nature of the supreme Self who produces the food, the form with
intelligence and austerity he transcends death the very day he offers, since he
offers all his food to the gods. Therefore, Madhva says, “tsmaat\ td\Bai>kama: syaat\ saMklpM
t%kRitM p`it | kayaa-t\ tWodnaocCaM ca EawaM tsya gauNaaonnataO | AEawmanyasaamyao caPyannaoYaamaunnataO tt: | AnyaoYaaM t%va$p%vao
p`akRt%vaaidko|sya ca | QaRitM tinnaindvaagaadaO p`aPto t~Ova caaQaRitma\ | tnmatsya ivasagaa-qao-i)yaM td\Bai>vaja-nao | tiWvaoko QaIyaM
caOva td&anao iBayaM tqaa |” - Those who desire to be devoted to Vishnu should make their
Mind receptive towards him. They should incline their receptivity to conform to
the enrichment of his attributes. They should be disinclined from correlating
him with others or assuming gross form of nature. They should be steadfast in
rejecting things which revile him, should be ashamed in rejecting him or
devotion towards him, experience fondness for the sense of discrimination in
respect of him and fear in being ignorant in respect of him. “vaacaM ina%yaM td\gauNaao>aO p`anaaM
t%kma-iNa sfuTma\ \ | .. p`aNa: p`vaRi<ahot:u syaadpanastu inavat-nao | . . manaaovaak\ p`aNasaainnaQyap`aQaanyaajjaIva ]nnait: |” -
Speech and other sense organs should be ever used to praise Hari‟s divine
attributes. p`aNa, Breath should be used, in giving up actions which displease him.
Only then in the presence of Mind, Speech and prime Breath the soul attains
xiv
upward progress. Dwelling within them all, Vishnu alone energizes them. If the
Mind is not free from agitation then there will be no awareness. Milk was one
nourishments created in the beginning for human beings and animals live on
milk alone. “tismana\ savMa- p`itiYztM yaccap`aiNait yaccanaoit pyaisa hIdM savMa- p`itiYztM yacca p`aiNait yaccana |” - In
such foods every thing exists, those which breathe and those which do
not‟means that on milk every thing exists,

The Second Chapter begins with a dialogue between Ajatshatru, a kshatriya

king wise in Wisdom and a Brahmin seeker Gargya. Ajatshatru explains that the
supreme Self abides in the space within the heart of the person traversing
through innumerable nadis, stretched from the heart to the head and energizing
the Person to performs actions in the Waking state and abiding in Sushumna
along with the individual self of the Person. The important point is made here
that propitiation of the supreme self in external forms is not sufficient but
propitiation within the individual self is equally important. Sri Madhva
explaining says : “Aaid%yacand`ivaVu%sau BaUtYo vaadSa- eva ca | gacCt\ paScaa%yaSabdo ca idxau cCayaagatM tqaa |
ihrNyaagaBaa-saMsqaM ca sadaopasya hirM prma\ | t_ovasaaiYT-tamao%ya )Vaupasya hirM puna: | maui>mao%yaqa yaao baa(anmaui>maoYyait saao|ip tu
| )id ikiHcadupasyaOva ivaYNauM maui>manauva`jaot\ |” - Worshipping first the Sun, Moon, Lightening
and the rest, similarly the sound, quarters, reflection and the rest in every one of
whom Hari dwells then to attain proximity towards him one should worship
Hari dwells within his own self to attain deliverance. Propitiation through
devotion of the indwelling Hari is far superiot than propitiation the external
forces.

Brahman, the prime Breath is described as a child tied to the supreme Self, as
the post, Lakshmi being the p`kRit, the veranda (body), seven seers, Gautama,
Bharadvaja, Vishvamitra, Jamadagni, Vasishtha, Kashyapa and Atri
respectively Rudra wise in Wisdom, Parjanya pouring food like rains, Surya
spreading intelligence, Agni as the consumer, Indra as the inhabitant, Pruthivi
as the foundation and Space as the receiver of the oblations attending and
guiding the individual self to perform the actions in the manifest world, as
Madhva says. The supreme self being supreme and transcendental is not to be
conceived as being formed and the formless but as having dual manifestations
merely suggestive as indicator, pointer reflection or semblance – p`itka%makma\. But
for common people, the supreme self is conceived as having two forms - the
formed and the formless, the mortal and immortal, the unmoving and the
moving, the existential and the existence, the former being ma%ya-, isqat and sa%ya and
the latter being AmaRt, yat\ and %yat\, the former subject to change, degenerateon,
decay and destructionn and therefore transient and mortal, the latter not subject
to change, degenerationon, decay and destructionn therefore immortal and
permanent.

xv
Madhva says that the mortal are all the jivas who cease to be at the of the great
deluge and are reborn at the beginning of the cycle of creation and the immortal
is Lakshmi, the Prana Vayu and four-faced Brahma who dwell within the
supreme Self at the end of the great deluge, becoming effulgent when the
creative activity begins. Since the supreme Self transcends both these - one with
form and one as the immortal and is indescribable or conclusively defined by
words used by human beings the words neti neti - not this, not this, nothing
here any thing like this are used in referring him. Since there is nothing
superior to him the words sa%yasya sa%yama\ are used meaning the existence of the very
Prime Existence.

.This is is line with what Krishna has spoken in Bhagavad Gita (XV.16-18) :
“Avya>ad\ vya>ya: savaa-: p`Bavan%yahragamao | ra~\yaagamao p`laIyanto t~Ovaavya>saM&ko || BaUtga`ama: sa evaayaM BaU%vaa BaU%vaa p`laIyato
| ra~\yaagamao|vaSa: p`qa- p`Bava%yahragamao || prstsmaa<au Baavaao|nyaao|vya>at%sanatna: | ya sa savao-Yau BaUtYo au naSyastu na ivanaSyait ||
Avya>ao|xar [%yau>stmaahu: prmaaM gaitma\ | yaM p`aPya na inavat-nto twama prmaM mama || puruYa: sa pr: paqa- Ba>\yaa
laByas%vananyayaa | yasyaant:sqaaina BaUtaina yaon sava-imadM ttma\ ||” (VIII. 18-22) and “WaivamaaO puruYaaO laaoko xarScaaxar
eva ca | xar: savaa-iNa BaUtaaina kUTsqaaoxar ]cyato || ]<ama: puruYas%vanya: prmaa%mao%yauda)t: | yaao laaok~yamaaivaSya ibaBa%ya-vyaya:
[-Svar: || yasmaa%xarmatItao|hmaxaradip caao<ama: | Atao|isma laaoko vaodo ca p`iqat: puruYaao<ama: ||”.

This verily is what Yajnyavaalkya explained Matreyi the transient, evanescent

nature of the manifest creation in relation to the eternal, enduring and perpetual
existence of the unmanifest supreme Self, whether the physical or the
psychological, empirical or spiritual, temporal or transcendental, conditioned
by Time or transcending Time. Since human mind is directed outward and not
inward he imagines and things every thing that he perceives outside is
something that is outside himself, withour realizing that he himself is a part of
the manifest world that he perceives. Therefore, he desires to possess that which
he thinks not as his own, claims ownership on things which are not his own.
Therefore, Yajnyavaalkya declared, “na vaa Aro p%yau: .. jaayaayaO .. pu~aNaaM .. iva<asya ..
ba`*maNa: .. xa~sya .. laaokanaaM .. dovaanaaM .. BaUtanaaM .. sava-sya kamaaya savMa- ip`yaM Bavait | Aa%manastu kamaaya savMa-
ip`yaM Bavait | Aa%maa vaa Aro dYTvya: Eaaotvyaao mantvyaao inaidQyaaisatvya: | maO~oyaI Aa%manaao vaa Aro dSa-naona EavaNaona ma%yaa
iva&anaonaodM savMa- ivaidtma\ |”. The whole concept of ownership becomes exterminated and
the eternal existence becomes established. The immortality he spoke earlier is
not transempirical, not conditioned by the process of Time, nothing to be
acquired or attained, nothing that is achiebed by becoming but a state of
experiencing the bliss of Being, the bliss of Prime Existence, the bliss of
Conscieiousness, the Bliss of being in Bliss.

Madhva beautifully and succinctly explains: “Aa%maa naarayaNa: | tsyaOva ih kamaona p%yaaid: ip`yaao
Bavait | na ih p%yaaidnaaM jaayaadInaamahM ip`ya: syaaimait kamanaa maa~oNa ip`ya%vaM Bavait | BagavaidcCyaOva ih td\ Bavait | Anyaqaa
jaayaaqao- p%yaqa- [%yaova syaat\ | p`aQaanyaaiddM savMa- ivaidtma\ | sava-karNa%vaacca sava- p`aQaanyaM Bagavat: | p`aQaanyaap`aQaanyayaaorip sa
eva ih hotu: |” - The Self is Narayana. For him alone all through desire become
xvi
beloved, neither husband nor wife become beloved for their own sake. It is by
divine will these things come to be, otherwise wife would be loved as an object
of desire. Since the supreme Self is the primary objective of all desires, the
importance of the desire for the supreme Self is highlighted. Yajnyavalkya‟s
concluding statement “ [dM ba`*ma [dM xa~imamao laaoka [mao dovaa [maaina BaUtaina ]dM savMa- yadayaa%amaa |” remove
the doubt completely. One who considers some one else as the effulgent
supreme Self and not being conscious of the dependence on the supreme Self or
overlooking the dependence on the supreme Self considers some one else as
the effulgent supreme Self, he, verily, goes to obscurity beyond these worlds.
This verily is the effulgence of the supreme Self. This is the supreme Self where
the self of all dwells. Considering any one else as the effulgent supreme Self
would be an error in understanding. Or else some one else will be concluded as
the supreme Self - “Anya~a%manaao ba`*ma vaod BagavadQaIna%vaona na vaod | tdnaaiEat%vaona sqaanaantro ca vaod | pradad\
prtao laaoklaaoksyaanQao tmaisa | [dM ba`*maaidkma\ | yadyamaa%maa ya~ayamaa%maa | Anya~ Pir&aanao daoYaao>o t~ pir&anaM (u>M Bavait
| Anyaqaa Anyada%manaa ba`*mavaodoit syaat\ |”.

The things that exists in Creation do not by accident but as willed by the
Supreme Self, therefore one should search within one self and not without the
cause of existence of such object or circumstance. Deliverance of from one‟s
individual existence is neither release from his individual Consciousness or
becoming independent of Consciousness. Consciousness exists even after
deliverance. Therefore Madhva says for the delivered ones in the absence of
consciousness, there is no knowing the Supreme Self, without scriptural
assistance – “mau>anaaM saM&a|PyantaOna-jaayato Saas~M ivanaa |”. For the one who has no
Consciousness ignorance of the supreme Self would certainly be cause for
lamentation. Even the delivered ones can be enlightened according to their
individual attributes and inclinations and revel in bliss without having to resort
to senses.
The Madhu vidya (the science of the divine Essence within the form) which
follows speaks of th Wisdom which seer Dadhyancha communicated to
Ashvins. “ [dM sa%yaM savao-YaaM BaUtanaaM maQau | Asya sa%yasya savaa-iNa BaUtaina maQau | yaScaayamaismansa%yao tojaaomayaao|maRtmaya: puruYa:
| yaScaayamaQyaa%maM saa%yastojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa | [dmamaRtma\ | [dM ba`*mama\ | [dM sava-ma\ |”. This
existence is, verily, the honey for all creatures and all the creatures are honey to
the existence. This luminous, immortal person who is in this existence and this
luminous, immortal person who is in the self within are but the very Self, the
immortal, the Brahman, the all. This Brahman is the Self, the all-pervading.
The resplendent Purusha became a reflection in Jivas, making body forms, by
his Maya (the power of formatting) with two meet and bodies with four feet
were first made and as a small bird the Person, entered the bodies. The seer
becomes lyrical speaking about the many things seen as forms created as it were
by Maya (the power of formatting) bodies with two feet and bodies with four
xvii
feet and the Purusha, as a small bird entering the bodies, to make himself
known. This mystical Wisdom suggests that every thing in creation is reflection
Real but dependent on the the Real, Independent I, the supreme Self AhM
becoming expansive as ba`*mana\ - B`antao ih Aismana\ gauNa: and as Existence Aisma.

Isha Upanishad - “yastu savaa-iNa BaUtanyaa%manyaovaanaupSyit | sava-BaUtYo au caa%maanaM ttao na ivajaugauPsato ||” -Those
who see the whole creation enveloped within His Self and all creation abiding
within Him, such ones will not be frightened of Him. “yaismana\ savaa-iNa BaUtanyaa%maOvaaBaUiWjaanat:
| t~ kao maaoh: k: Saaok: ek%vamanaupSyat: ||” - One who knows that all creation abides in
Him, how could there be delusion, and how can there be any grief, when Him
alone one sees. Madhva commenting on these mantras has said, “sava-gaM prmaa%maanaM savMa-
ca prmaa%maina | ya: pSyaot\ sa BayaaBaavaannaa%maanaM gaaoPtuimacCit | [it saaOkrayaNaEauit: ||” - The one who knows
that all exist in and all is controlled by the Lord, such one saves himself from
fear. “yaismana\ prmaa%maina sava-BaUtaina sa prmaa%maOva t~ sava-BaUtoYau ABaUt\ | evaM sava-BaUtYo au ek%vaona prmaa%maanaM ivajaanat: kao
maaoh: | yaismana\ savaa-iNa BaUtaina sa Aa%maa sava-BaUgat: | evaM sava-~ yaao ivaYNauM pSyao<asya ivajaanat: | kao maaoh: kao|qavaa Saaok: sa
ivaYNauM pya-gaaVt: | [it ipPplaadSaaKayaama\ | pUvaao->anauvaadona SaaokmaaohaBaavaao|ip ivajanatScaa~aocyato | AByaasaSca sava-gat%vasya
ta%pya-Vaotnaaqa-: |” - He, in whom all creation finds abidance, that Lord, indeed is also
the One who abides in all creation. He who thus knows the Lord as abiding
singularly in all creation, how can he have any delusion ? Pippalaad Shruti
says, in whom all creation finds its basis and perceives Vishnu existing
everywhere in this manner, how can there be delusion or to that matter any
lamentation.

The Third Chapter begins with the dialogue between Yajnyavalkya and the
wise men assembled in Janaka‟s court. Janaka is a designation or a title of one
who rules Videha, like the designation or a title Vyasa of one who collects and
collates what is scattered and dispersed. According to Vishnu Purana give a list
of 28 persons who were known as Vyasas, beginning with Brahma Prajapati to
Dvaipayana Krishna (Vyasa) of Dvapara Yuga. According to Bhagavat Purana
there were sixty-four Janakas, one of them being Sita‟s father ruling Videha in
Teata yuga. Janaka who was engaged in conversation with Yajnyavalkya was a
latter king of Videha in Dvapara Yuga, since Yajnyavalkya‟s Guru once was
Vaishampayan, the disciple of Dvaipayana Krishna (Vyasa) of Dvapara Yuga..
Janaka of Dvapara Yuga was Aa%ma&anaI, the Knower of the Self. Yajnyavalkya
concerned in communicating further wisdom to him - “At }QvMa- ivamaaoxaayaOva ba`UhIit |”
seeing whose eagerness even Yajnyavalkya was concerned that whole truth may
be known to the King – “A~ h yaa&val@yaao iBaBayaaMcakar maoQaavaI rajaa savao-Byaao maaM toBya ]draO%saIidit |”.

Ashvala, the presiding priest in Janaka‟s court asked the first question to
Yajnyavalkya relating to Death by which every thing is pervaded and from
which one is to be delivered. Yajnyavalkya made many suggestions to come to
their own conclusive resolve by transferring one‟s attention from the external,
xviii
transient, mortal form of the world of appearances and concentrate through
restraint of the breath from the in-breath to the out-breath and finally through
restraint of the diffused breath, reflect and mediate within on that which is
internal, permanent immortal form of the supreme Self, which assuredly puts
and end to the fear of death and attaining the lower world of the earth, the
intermediate world of the Space and the ultimate world of the heavens.
To Artabhaga Jaratkaru Yajnyavalkya informed that after the decay,
deterioration and destruction of the gross body, even as the elements which had
gone to create the gross form the body revert to the source from where they
were drawn, the subtle form of the individual self along with the balance of the
effects of the actions performed are led to the next and new gross body formed
again from the elements, to dwell and accomplish the effects of the actions
performed in the earlier body. As one performs his action, good or bad, so does
the new gross body becomes available with the good or bad attributes and
inclination. It is only the gods who becomes delivered by shher force of the
Wisdom which they possess, whereas all the rest receive the body and
opportunities through performance of actions alone, the supreme Self being the
sole arbiter of the final disposition – “kma-naamaa tu Bagavaana\ flaktu-%vatao hir: | ptnaat\ papnaamaasaaO
punaato: puNyanaamavaana\ |” says Madhva quoting Mahabharta.

To Ushasta Chakrayan Yajnyavalkya informs that the supreme Self is beyond

the Known but capable of experiencing as Wisdom of the One who breathes
from within while performing abctions. To Kaholak Kaushitkeya he informs
that the supreme Self is beyond the Known as knowledge acquired from
scriptures but will be capable of giving him the experience as Wisdom when
one‟s mind becomes detached, renounced from the empirical knowledge of
things in creation and becomes attached to the supreme Self within which
transcends hunger and delusion, old age and death.

Gargi asks number of questions regarding different worlds of existence, the

deities presiding over those worlds aand finally about the ultimate principle,
beyond which there exists nothing else. Yajnyavalkya answers beginning with
three and hundred three and ending gradually to singular number as the One, the
prime breath, Brahman, That One singular source of energy, referred as %yat\, the
various divinities performing their assigned duties as different and distinct
manifestations. Perciving the enormous inortance which which Gargi gives to
the empirical knowledge, without being fully equipped is fraught with damger,
Yajnyavalkya cautions her that her head will shatter in to pieces, whereupon she
remails quiet.

Uddakaja Aruni begins asking Yajnyavalkya questions first narrating the legend
of one Patanchala Kapya, whom Kabandha Atharvana had asked whether he
xix
knows the thread, the source by which this world is held with the other world
and even so all beings are held together and further whether he knows Antyaa-imana\,
who controls this world, the next world and all the beings. When Patanchala
Kapya denied all knowledge of the same, he was told that the one who knows
that thread, source, the inner controller, Brahman indeed knows all the worlds,
all the gods, all the Wisdom, all the beings, his self within, every thing else.
Uddakaja Aruni said that he himself knows that thread, source, the inner
controller, Antyaa-imana\, Brahman and asked Yajnyavalkya whether he knows the
thread, the source, the Antyaa-imana. When Yajnyavalkya confirmed that he knows,
Uddakaja Aruni refused to accept his claim saying every one says that they
know, therefore speak what he knows.

Yajnyavalkya begins with Vayu as that thread, source, the inner controller, Antyaa-
imana\ Brahman and then gradually expands the concept concluding serially that
the One who dwells in earth, water, fire, sky, air, heavens, Sun, quarters, Moon,
Space, in obscurity, in illumination, in beings in breath, in organs of actions, in
understanding, in semen and yet is som one different and distinct than all these,
is the Self, the thread, source, the inner controller, Antyaa-imana\ Brahman. He is
never seen but is the Seer, is never heard but is the Hearer, is never inferred but
is the One who infers, is never thought but is the Thinker, he is the Self, the
thread, source, the inner controller, Antyaa-imana\ Brahman.

Then Vachaknavi (belonging to Gargi‟s clan) asks two questions : Firstly, that
which is above the heaven, beneath the earth, between the two, which is said to
be the past, present and future, by what is it that is woven like warp and woof?
Yajnyavalkya unhesitatingly replies there is nothing else than That One, the
supreme Self which weaves like warp and woof that which is above the heaven,
beneath the earth, between the two, which is said to be the past, present and
future. Impressed by the clarity and affirmation of the reply, she asks her
second question, that which is above the heaven, beneath the earth, between the
two, which is said to be the past, present and future, by what is it that is woven
like warp and woof? The question appears as if it is repetitive. But Madhva says
same question is repeated again since repetition suggests inability to the
assimilate the earlier reply given. Yajnyavalkya explains when asked by her
again that men wise is Wisdom speak of it as the unmanifest immutable – Axar,
which is singularly without a second - AiWtIya, not that in the manifest creation
there exists nothing as the second, dual. At the command of that unmanifest
immutable– Axar, all the positions, movements and all the activities in creation
are determined. Listening to Yajnyavalkya‟s reply Vachaknavi concedes that it
is not possible to conform who is so wise, therefore keeps quiet.

xx
Thereafter, Vidagdha Shakalya asks about the number of gods and
Yajnyavalkya enumerating them as three hundred and three and three thousand
three. As Shakalya repeated the question again, he reduced the number of gods
finally arriving at That One god as the ultimate number. When Shakalya asked
Yajnyavalkya to identify the three hundred and three and three thousand three
gods individually, it was clarified that these all were independent by
themselves, representing as the visible energies of the two the two primary
invisible energies – AnnaM caOva p`aNama\. Since Shakalya was not satisfied with the reply
asks about the One god, who the unltimate, the final one. Yajnyavalkya replied,
He is Tthe Prime Breath. He is Brahman, They call him %yat\ -That One, because
there is nothing in creation, not evenamong the minutest of things, which are
not connected with and source their energy from the energy of that unmanifest
supreme Self.

Whereupon Shakalya continues saying that he who knows That One, whose
abode is the earth and whose resurgence is energy, abode is desire and
resurgence is through heart, whose abode is the form and resurgence is through
sight, abode is space and resurgence is through hearing, abode is obscurity and
resurgence is through heart, abode is form and resurgence is through sight,
abode is the water and resurgence is through heart, abode is semen and
resurgence is through heart, their luminosity is Mind, resurgence is through the
ultimate source of every being, is truly the Knower. Yajnyavalkya with supreme
confidence said, Verily I know that Person of whom you speak who is the
ultimate source of every being. This very person who is in the body, who is
made of desire, who is in Sun, in hearing and in reverberation, who is made up
of shadow, of reflection, is in the water and in Sun, is verily He. Therefore
nquire further, Shaklya. And Shakalya asked, who is his deity? Yajnyavalkya
said, the nectar, the Woman, the Truth, the Quarters, the Death, the Life,
Varuna and Prajapati in that order.

Yajnyavalkya was not satisfied with the questions asked by Shakalya. Therefore,
exasperated, he asked whether the assembled wises ones have pushed him to
ask only inquisitive questions, even as some Brahmins are summoned only to
gather the burnt coals after the sacrificial performance is over. Shakalya
infuriated by this remark asks Yajnyavalkya, what Brahman does he know that
he speaks thus disparagingly of the wise ones gathered in this assembly.
Yajnyavalkya replied that he knows the quarters and the deties presiding over
those quarters. Whereupon Shakalya asks about the deties presiding over the
eastern, southern, western and northern quarters. Yajnyavalkya identifies the
deity in the eastern quarter as the Sun, who is supported by the eye and the eye
in turn by the forms which in their turn are supported by the heart, since one
knows the forms through the heart, therefore, on heart verily are the forms
xxi
spported. The deity in the southern quarter is Yama, who is supported by
sacrifice and the sacrifice in turn by the offerrings to the priests, which in their
turn on Eawa – receptivity, for when one has Eawa – receptivity, he gives offering to
the priests, Therefore it is on Eawa – receptivity, that the offering to the priests is
supported, which in turn on heart, since one knows that through heart is Eawa –
receptivity spported. The deity in the western quarter is Varuna, who is
supported by the water and water in turn by semen, which in turn on the heart.
Therefore they say of a new-born child who resembles (the father) that he seems
as if he slipped out of his heart, he is built out of the heart, for on the heart alone
in semen supported. The deity in the northern quarter is Soma (the Moon), who
is supported by the initiatary rites, which in turn on Truth, Therefore one who
isinitiated to speak Truth, for on Truth alone is intiatory rites are supported.
Truth is supported on heart, for on through heart on knows the Truth therefore it
it is in the heart that Truth is supported. Yajnyavalkya tells Shakalya that fire is
established in the zenith, supported by Speech which in tirn is supported by
heart.

Yajnyavalkya replies all the queries but when Shakalya asks on what is heart
supported, he looses all his patience seeing his sheer ignorance and calling him
a fool tells him that one can never ever think of any one else but one‟s own Self
within on which the heart is supported. If that was not so, the body would have
been devoured by the dogs or would have been food for birds. Shaklaya asks
finally, on what is one‟s form and one‟s essence (the Self within) are supported
and Yajnyavalkya replies, On p`aNa, the in-breath, the in-breah on Apana, the out
breath and the out-breath on vyaana, the diffused breath, the diffused breath on samaana,
middle balncing breath. That Self is not this, not this, incomprehensible,
indestructible, unattached, unfettered, uninjured, consisting of these eight
forms, eight worlds, eight divinities, eight Persons. The one One who gathered
these and separated these, transcending all of these is the subject maater of the
Upanishad teachings, This is the One he has spoken and if Sakalya cannot
understand and explain him then his head will fall. Shakalya could not explain
and his head fell and robbers picked his bones thinking they were something
else. The Shakalya‟s fate should not be interpreted literally but symbolically
that his head fel in shame and whatever knowledge was possessed by him was
only fit to be picked by unknowing persons as something to be treasured.

Then Yajnyavalkya addressed the assembled gathering of the seekers who were
hesitant to question the sage any further and said that man is like a mighty tree
that has fallen but rises again, not because of the essenece that exists within the
mighty tree but because essence remains only in things that are live. When born
again it is because of the supreme Self, Brahman who is Wisdom, Bliss and the
final goal of all endeavours, who is offered oblations and is firmly established in
xxii
his Wisdom. Yajnyavalkya‟s words are important for they reveal that creaures
are but the concomitant causes for creating the forms, while it is the supreme
Self who is the the supreme synthesizer, the ultimate arbiter who decides which
individual self is to be posited in which form created by the creatures with
natural concomitant causes. Therefore, the abortion of the unborn foetus is
spoken as sinful by scriptures because the individual self waiting for a form in
which to dwell in and perform its action to fulfill the effects of the previous
karmas are denied to him.

The Fourth Chapter begins again with the dialogue between Yajnyavalkya and
Janaka whose thirst for wisdom of the wise by now had increased and he could
find no one superior than Yajnyavalkya who often visited him to discuss
spiritual problems as well as to receive wealth from that generous donor. But
before Yajnyavalkya proceeds, he asks Janaka what Knowledge he has gathered
from his earlier teachers. Janaka tells him that his teachers Jeevan Shalini,
Udanka Sahulbayana, Bakru Vrushna, Bharadvaja, Satyakma Jabala,
Vidhagdha Shakalya have respectively told him earlier that Speech, Prime
Breath, Eye, Ear, Mind and Heart is Brahman. Yajnyavalkya dismisses
Janaka‟s reply saying that they have spoken about Brahman as one would speak
of one who has a mother, father or a teacher, meaning that his teacher have told
only that much which one can know on empirical level. Yajnyavalkya asks him
again whether the teachers have spoken of the abode and the support of Speech,
vaak\ that is Brahman? Informed that his teacher has not spoken anything about
the abode and the supports of that Speech, vaak\. Prime Breath, Eye, Ear, Mind or
Heart as Brahman, Yajnyavalkya tells him that Brahman is one footed, his
abode as Speech, Prime Breath, Eye, Ear, Mind and Hear, support being the
Space. One should propitiate it as Conscious awareness, love, Truth, the
endless, blissful, stable.

Speech recognizes companions, makes vedas and ssciptures, explanations and

comentaries understood, sacrifices and oblation to become fulfilled and known
to the creatures in this and the other worlds. Prime Breath is the reason why
sacrifices are performed and if the sacrifices are performed for personal gains
and gifts are given as compensatory inducnent then there is the fear that the
prime Breath is being led to fulfill one‟s desires. Eye is the reason when one
asks a man who sees with eyes, whetherhe has seen and the reply is, yes, I
have seen and that is the truth. Ear is the reason without any end and as
Quarters, verily are without any end. Mind taking the form of a woman and son
resemble the Bliss that is born. Heart is the abode of all the things and Heart ,
Your majesty is the support of all beings, On the Heart all beings are supported.
These do not desert but protects one who knowing thus propitiates Brahman.

xxiii
All beings approach him, who becoming enlightened, go to the enlightened
divinities.

Madhva identifies nterprets Bahman as Vishnu, the supreme Self that is

worshipped, Speech, Vak is the abode, Space is Lakshmi, the support and the
four-faced Brahma is the conscious awareness. The nature of the conscious
awareness is Speech becoming effulgent companion, along with vedic and
subsidiary scriptures, aphorisms, explanations, commentaries, sacrifices,
oblations, worlds and the creatures therein.

It is important to note that the Wisdom of Bahman as Vishnu, the supreme Self,
exists in Speech, but Speech is not conscious awareness. When Speech becomes
effulgent as scriptural Wisdom as conscious awareness is possible. Vak as the
abode is mystical. It becomes comprehension when it expands in Space which is
Lakshmi. Therefore, Lakshmi is said to be the closest reflection of Bahman as
Vishnu, since her attributes resemble closey to those of Sri Hari. p`itmaa is
repositry of the mystical. Therefore Madhva says, the mystery becomes fully
revealed only when the four - Bahman as Vishnu, the supreme Self, Speech as
Vak the abode, Space as Lakshmi, the support and conscious awareness as the
four-faced Brahma become unified. Conscious awareness means the capacity to
distinguish between the righteousness and unrighteousnrss. – “p`itmaanavasqaaM rhsyaM naama
saaqa-kma\ catuYTyaM yada &atM samyak\ ivaVaflaM tda | [it ca | ka p`&ta? vaagaodo%yaadoQa-ma-Qamya-Baod: |”. Speech verily
is the supreme Brahman, Speech does not desert but protects. Becoming
enlightened, he goes to the enlightened divinities.

When Janaka desires further instructions, Yajnyavalkya becoming cautios in his

approach reflecting that verily Janaka has made himself well-equipped in the
Kowledge of the scriptres to be wise in Wisdom, as one makes himself familiar
with maps showing the direction, the Path and discipline bedoew one embarks
on a journey but does he possess the qualification and capacity to become wise
Wisdom of the supreme Self, the destination, the goal where one desires to go
after decay, deterioration, degeneration, destruction and death of his gross bidy?
Obviously he did not have any such Knowledge. But seeing that Janaka is keen
and earnest in his approach Yajnyavalkya instruct him further.

Yajnyavalkya tells him that Indha is the name of the pure, propitious, mystical,
mysterious and masculine energy, which is refered as Indra by gods available
only to the well-equpped and well-qualified but not available to the ordinary
and the profane lest the evil persons may know and misuse that energy. In the
left eye exists the feminine energy, Viraj, the point of their union being the
heart, from where the blended energy passing to the other parts of the body.
Yajnyavalkya further said that though as prime Breath the masculine energy
known as Indha (Indra) and the female energy, known as Viraj together spread
xxiv
in all direction. Indha (Indra) being the supreme Self is spoken as not this, not
this, incomprehensible, undestructible, unattached, unfettered. Janaka has now
reached the state of being wise of the fearless and therefore ready to take plunge
in the Unknown supreme Self. Janaka overwhelmed by the generous
compliments and assurance and replies that now every thig which he considered
as his belongings, the entire kingdom of Videha along with the people is being
placed at the feet of Yajnyavalkya since he himself is wise in Wisdom of that
fearless supreme Self, therefore desiring further instructions.

Though reluctant to speak further, seeing his eagarness Yajnyavalkya agreed.

Janaka asked when the Sun is set, the Moon has not yet risen, when fire is
extinguished, speech is not spoken, by what one does become enlightened?
Yaknyavalkya without any hesitation replied : The Self within is veriy the light
which enlightens him, enables him to sit or move about, perform one‟s ation
and return. When asked, What is that Self, Yajnyavalkya replied, the Person
here within who is consciousness of the senses, the Light of the heart, which
remaining same wanders along the two states (of Waking and dreamless Sleep)
thinking as it were, moving as it were, transcends the world of appearances (of
Waking) and the forms of death (of dreamless Sleep).
It is necessary that un every stage and context, to understand when the word
„self‟ is used whther it is in referring the supreme Self or the individual self

According to Madhva the Person described as - iva&anamaya: p`aNaoYau )dayaMtjyaao-it:, with

fullness of comprehensive Consciousness, as the Prime Breath, the luminous
Light in the heart as Witness and arbiter, thinking as it were, moving as it were,
in Waking,Dream and Dreamless states, taking upon himself to invalidate the
effect of his demerits and liberate is the supreme Self, the resplendent Vishnu,
the primary goal for any spiritual journey. The Person who having been
provided the body-form and is being initiated to perform all actions is the
individual self who performs all the actions only as the subsidiary adjunct,
experiences the joys and sorrows in the Waking state or in the Dream state in
sleep, becomes connected with evils functions in samsara and becomes
disconnected when leaves the form is the individual self.

Yajnyavalkya says that the supreme Self while going up and down the Dreams
state creates many forms and worlds for the individual self to see one to be born,
one to die, frightened in sleep and amused, frightened as though being killed or
overpowered, or pursued by an elephant, falling in deep abyss, or in a well.
When the dream ends, the supreme Self like the Shyena bird after flying around
the sky on becoming tired rests in his own nest, after roaming the dream states
after becoming tired rests in the dreamless state, sheltered within the supreme
Self.
xxv
Yaknyavalkya recalling the Bliss of Beatitude which he himself had experienced
becomee lyrical and describing it as the supreme goal, supreme treasure,
supreme world, supreme bliss, hundreds and thusands times superior than the
innumerable blissful moments experienced by human being in empirical world,
when the man and the woman is in embrace, they neither remember the father,
the mother, the worlds and even the gods and the Wisdom in scriptures, nor
experiences of pleasures and pains in the primordial world, when he remembers
no one else else, nothing else but being in Bliss, as in a state where every thing
is transparent like water. Listening to the the Bliss of Beatitude described by
Yaknyavalkya, Janaka requests to be instructed more offering additional
possessions.

At this stage Yaknyavalkya suddenly becomes cautions seeing that the king is
desiring to be instructed more than what he is capable of being enlightened –
“A~ h yaa&val@yaao ibaBayaaMcakar maoQaavaI rajaa savao-Byaao maaM toBya ]draO%saIidit |”. Madhva says quoting
Brahmand Purana that when becoming overwhelmed by the description of the
Bliss of Beatitude, Janaka queried further about the spiritual mysteries,
Yajnavalkya was not frightened but concerned, that though not qualified, he
would be obliged to instruct him further. From time immemorial even the vedic
seers concealed the sacredness and secrecy of self-knowledge behind language
and words and images which had a mystical meaning and spiritual sense from
the imperfect, unpurified ordinary human beings, similarly the communicators,
the teachers were obliged not to part with this Wisdom, to any one who is not
pure in heart and tranquil in mind. ‚[dM naatpskaya naaBa>aya kdacana | na caasaUEaUYavao vaacyaM na cva maaM
yaao|nausaUyait ||” says Krishna lest it may be liable to perversion and misuse and loss
of virtue.

Therefore he shrewdly concludes that the the supreme self after observing the
individual self in the state of Dream and Dreamless states returns back the
Waking state of the individual self. The individual self, thereafdter, energized by
the supreme self continues to traverse the remaining path in the primodial
world. And when his body-form becomes decayed and degenerated through
old age or sickness, just as the courtiers gather around the King the organs of
senses, the organs of action and the breaths gather around but the individual self
remembers, no one, reognises no one, neither his organs of senses or the organs
of action remain active. And even as when King leaves, just as the courtiers
leave along with him, the organs of senses, the organs of action and the breaths
becoming lighter begin their departure and slip from the body-form through one
of the openings, the eye, ear, nose, mouth etc together with his consciousness,
Knowledge and Actions. Then like a caterpillar leaves one leaf and takes hold
of another even so the individual self takes hold of another body-form along
with the karmas performed by him to start a new beginning .
xxvi
The moment has come now when Yajnyavalkya to explain what becomes of the
individual self as it slips from one body-form to the other body-form, what is
that intermediate period known before the individual self slips from one body-
form to the other body-form, what is the cause or the reason that makes obliges
him to take another body-form and never be able to refuse to accept. The
supreme self says he, is the comprehensive compendium of understanding,
mind, Breath, sight, hearing earth, water, air, Space, light and absence of light,
desires and absence of desires, anger and absence of anger, righteousness and
absence of righteousness and all such circumstances. It is that which is
perceived and that which is not perceived. But the individual self becomes what
it chooses to become, because as he chooses to become, acts and behaves so he
becomes, righteous by being righteous, unrighteous by being unrighteous,
virtuous by being virtuous, evil by being evil. Others say desire is the force that
drives the individual self, as his desire is so his decision becomes; as his
decision so his deed becomes, whatever deed he does that he attains, because
the supreme Self, the Witness and the Arbiter is detached dispassionate and
objective.

Desire is the driving force, Mind is compemdium of desires. That to which the
Mind becomes attrached that the Mind desires, the individual self following that
which the Mind desires. Therefore, the individual self has to take birth in body-
forms again again to fulfill the desires after each body-form becomes decayed,
degenerated and destroyed. On the contrary the individual self who does not
desire, who is without desires, who is freed from desires, whose desires are fully
satisfied, whose desires is the supreme Self, such one on death of the body-form
does not die nor is born again in body-forms.
This relationship of desires and death is decided and determined. But
deliverance from desires is not easily attained because the Path is narrow and
Perfection is stretched too far and is distant and on that there are may attractins
of sights and sounds which divert Mind from its decided course. But a defining
moment comes when the individual self traversing the Path casts away all
desires that dwell in the heart as a snake casts off its slough, becomes wise in
Wisdom, Perefect and liberated here in this body-form itself.

Others who do not ollow this fath sink in dep ignorance ‚AMQatma: p`ivaSaint yao|ivaVamaupasato
| ttao BaUya [va to tmaao ya ] ivaVaayaaM rt: |”. And those who revel in obscure Knowledge
aconsidering it to be the only only true Path, depart even to lowest obscure
worlds. If Knowgwle is not properly understaff and one follows erroneous Path
and practices, it is understandable and deserves lesser punishment but the one
who knowing the Path to be erroneous follows nevertheless in spite of clear
instruction by the Acharya or the teacher, then greater is his transgression and
greater would be the consequence.
xxvii
Yajnyavalkya declares that if one found true Knowlsdge and has become wise in
Wisdom and elightened then desiring what and following which Path need he
traversse and which he action nedd he perform. Because whoever has found his
goal and has become enlightened for him is the Wisdom of the wise, the whole
world becoming luminous. But this has to be done here in this very life because
rarae is a human life and no one one knows when such opportunity becomes
availaqble again. If one grudges and wastes time failing to open the door when
there is a knock, then there will be no foo greater than him, because difficult
qwwill ne hosjourney since he knows nt what his goal is and where he is
heading, becvaise for one to expect a second knock would be foolish and his
journey becoming damgerois and harboutr being hazardous.

If one perceives the divine essence as the supreme Self within, Purushottama,
the lord of the world that of the past and of the future, then he would have no
doubts about the actions to be performed, since propitiating the resplendet Lord
as the light of enlightenment, the eternal and the immortal life, then even as
days, months and years roll by, the five organs of senses and five organs of
action, together with Primary take refuge in the supreme Self perceiving him as
breath of the breaths, eye of the eyes, ear of the ears, and mind of the mind
without any diversity, with no difference in form or attributes as one single
indescribable entity, unencumbered haven, immutable meridian, taintless
transcendent space.

Those who seek, the supreme Self the great unborn Self of the form of essence
in breaths, abiding within the heart as the controller, the lord, the ruler of all,
being responsive to the resonance of the Anaaht !kar, without wasting time on too
many worlds or words spoken through symbols in scriptures and commentaries,
study vedic scriptures, perform sacrifices, give charities, undertake penances
and renounce nourishment, desire neither progeny nor possessions, become
wanderers On knowing him as incomprehensible, indestructible, unattached,
spoken as not this, not this, in this manner they becoming calm, self-restrained,
thoughtful, tolerant and unruffled lapse in silence. Evil does not overcome
them, they overcomes all evil. Evil does not destroy him, they distroys the evil.
Free from evil, free from taint, free from uncertainties, they become the knower
of Brahman. This is the world of Brahman, your Majesty, which you have
gained. Janaka of Videha, becoming overwhelmed with the experience of being
wise in Wisdom saaaaaaid Venerable Sir, I offer my Videha empire and myself
to you at your servce.

The next secrion of the fourth Chapter is repetition of much of what is

disussed and explained earier in the Second Chapter. Therefore we may proceed
further. But the question still remains Who is Brahman ? What is the Creation?

xxviii
How it came to be created and whether that which is created has also an end. If
there is an end how does it come about.

The Fifth Chapter therefore begins with three most defining objectives which
creatures, bestowed with human form and endowed with ivavaok, the sense of
discrimation are expected to pursue in life span provided to them. Because
human life is not fashioned and influenced merely on physical or temporal level
but also on psychological and spiritual level, where two plus two do not end in
becoming Four as mental, sensory response but could end up being Five or
more as temperament or supra-sensory response.

People have been accepting the superfluous meaning of the scriptural

statements, far removed from the primary intent and performing activities as
mechanical external action to be performed. The Wise ones delving deep within
one‟s heart have sourced the deep intent and meaning of the scriptural
statements. For a scientist inquiry begins with the use of instrument of senses on
physical level with known premises and arrives at conclusions on empirical
level; for the philosopher‟s inquiry begins with supra-sensory instrument - p`&a,
the enlightened awareness of the hitherto unknown premises and arrives at
conclusions on spiritual level. In human life knowingly and unknowingly both
these appapproachese followed one approache superceding the other. Therefore,
when one with closed eyes touches a thing on physical level the response
becomes changed on psychological and spiritual level, something changed,
something added to be expressed as some new experience.
The three mantras contained in this Chapter are all mysticial in nature wrapped
in enigma and enigma being wrapped in riddle. They are unlike what has been
taught and unlike what has been understood. The first mantra speaks of
Creation as a definite and intentional event - “! pUNa-mad: pUNa-imadM pUNaa-t\ pUNamaudcyato | pUNa-sya pUNa-
maadaaya pUNa-maovaavaiSaYyato |”- That (Brahman) is Complete. This (Creation) is Complete.
From the Complete (Brahman) has evolved the Complete (Creation). Even after
the Complete (Creation) has evolved from the Complete (Brahman), the
Complete (Brahman) remains Complete (Brahman). Creation is not a calculated
transaction event or compulsion nor a mathematical problem to be explained,
clarified, understood or resolved on empirical level but a spontaneous outburst
of love, which is spiritual and mysteriours, therefore cannot be spoken,
explained, clarified, understood or resolved, making empirical search
impossible and spiritual effort becoming essential, needing perception on
spiritual level, with separate and distinctly different and completely dynamic
instruments of receptivity, combined with reflection and meditation on
psychological level.

xxix
Creation being spontaneous outburst of love becomes expansive as time rolls in
days, months and years spreading like fragrance of flowers, which makes the
reciver richer and happier, not poor or sad. Just as a lover gives his love to his
beloved Creator has given the Creator as a gift of love, to be cherished and used
for evolution on high er level without leading it to the lower levels. Creation
being spontaneous outburst of love of the Creator cannot be measured or
quantified cannot be measured or quantified. That which has beginning and end
is measurable, can become less or more, that which has no beginning and no
end cannot be measured or quantified. Free from evil, free from taint, free from
uncertainties, he becomes the knower of Brahman.

Madhva is clear in his view that the Creator being Real the thing created is also
Real, but not Independent but dependednt on the Creator. Since the supreme
Self in Complete in himself all his descents are also Complete in themselves,
any one who sees with their limited capacity of receptivity or considers him as
superficial, partial, substantive, the descent in Krishna‟s form alone being full
and complete would be one who is ignorant and not wise in Wisdom. Since the
human mind is incapable of being receptive and his Intellect is incapable of
perceiving his immaculate form, he has made himself known through many
animate and inanimate forms and creatures. Therefore, the one who perceives
the supreme Self as the Complete in himself in creation, becomes strengthened
and energized, perceiving his grand spectacle of resplendent essence

The second mantra is Gayatri which is celebrated as one which delivrs one
form the primorodial world - „gaayakM ~ayato patad\ gaya~I%yaucyato |‟. The sages refer BaU: the
Earth, Bauva: the Space and sva: the Heavens as the eternal places where ! the
Anaaht naad reverberates – „saivata vaO dovasttao yaao|sya Bagaa-#yaastaM icantyaaimait Aahur ba`*mavaaidnaao|qa iQayaao yaao
na: p`caaodyaat\ [it |‟. Gayatri is “BaU: Bauva: sva: tt\ saivatR varoNyama\ Bagaao- dovasya QaImaiah iQayaao yaao p``caaoadyaat\ ||”
the very life-essence of Veda – „yaqaa ivakisato puYpo maQau gaRNhint YaT\pda: | evaM gaRih%vaa saaiva~I sava-vaodo
ca paNDva || tsmaat\ tu sava- vaodanaaM saaiva~I p`aNa ]cyato | inajaO-vaa hOtro vaoda ivanaa saaivai~yaa naRp ||”. It is difficult
to reduce Gayatri by any symbol or image, it is to be listened, refelected and
meditated, not seeing the Sun in the sky but by being receptive to the sound
waves stirring and reverberating within whereupon there within the very
essence of the Prime Existence will flash of light and roll like thunder. . It is
not communication but intense personal communion, transmission of that which
is Unknown through a medium which is Known. Meditation on the gross Sun in
the sky as the symbol p`tIk, makes him intellect sharp, whereupon That Savitru
– tt\ saivatR the splendor of the Brahman be luminous to him.
The present Upanishad has earlier said “AkR%snaaoih sa:” unknowable is He because
the attractive objects of senses prevent one from seeing him. Therefore, he sees
as the concealed one, to be known by his actions in the creation as when
breathing as primal breath, when speaking voice, when seeing eye, when
xxx
hearing ear, when thinking the mind. Normally persons think that that they see
the Light, but few realizes that they do not see the Light but things illumined by
the Light. The men of Wisdom being receptive, reflective and meditative know
that what they thought as Light was really the attractive rays, objects seen by
the organs of senses, which create obscurity than clarity. The men of Wisdom
therefore are not attracted by the attraction of the objects of the sense or by the
luminous rays of the Sun shining in the skies. The organs of senses need not be
impediments and rightly and judiciously used they can be harbinger of hope and
enlightened experience. Desire for deliverance from empirical life without
drowning in the beneficial bounties and living an enlightened spiritual life
should be the primary purpose. Therefore the third mantra becomes the prayer
to Pushan to withdraw the luminous rays of the Sun rays lest excessive
concentration may blind his sight and may cause darkness and obscurity that
divert attention from seeing the propitious face of the Lord - “ihrNmayaona pa~oNa
sa%yasyaaipihtM mauKma\ | tt\ %va pUYana\ ApavaRNau sa%yaQamaapya dRYTyao | pUYannaokYao- yama saUya- p`ajaap%ya vyaUhrSmaIna\ | samaUh tojaaoya<ao
$pM klyaaNatmaM t<ao pSyaaima |”. Those who have succeeded in their prayer have seen the
fair, pure, propitious hace of the Sun who is Aditya, Savitru, Vishnu who as
member of Aditya mandala is the resplendent Sun beyond darkness – “vaodahma\ etM
puruYaM mahantma\ Aaid%yavaNMa- tmasa: prstaat\ |‟. He is the Sun, the god among gods, the luminous
Light, of excellent form, whom the seer have reached transcending darkness-
“]WyaM tmaspir jyaaoitYpSyant ]<arma\ | dovaM dova~a saUyMa- Aganma jyaaitru<amama\ ||”. That is the supreme place
of Vishnu which the Seers perceive with their extended vision – “tiWYNaao: prmaM pdM sada
pSyaint saUrya: | idivava caxaurattma\ ||”. When Arjuna asks Krishna to revel him that
resplendent form he is given a supernatural eye since he cannot see it with his
human eyes – “na tu maaM Sa@yasao d`YTyumanaonaOva svacaxauYaa | idvyaM ddaima to caxau: pSya mao yaaogamaOSvarma\ ||”.

The Sixth Chapter begins with adoration of the prime Breath as the superior
and the supreme one. Those who know prime Breath as such becomes the
superior and the supreme one himself and among others. Legend records that
once the organs of senses approached the four-faced Brahma and asked him
who among them is the superior and the supreme one for existence of the body.
Brahma suggested each organ of sene to leave the body for brief period of time.
Speech left the body and the body remained as one who could speak no more;
Hearing left the body and body remained as one who could hear no more; Sight
left the body and body remained as one who could see no more; Mind left the
body and body remained as one being stupid could think no more; Semen left
the body and body remained as one who could procreate no more. But when
Breath was about to leave the body then even as horse tied to the pegs pulling
them, the rest of the senses felt as if they are being pulled from their roots,
therefore they shouted do not leave, since we can not live without you, we all
beintg excellent in those things in which the prime Breath is excellent.

xxxi
Madhva using symbols for the senses says even when the deities presiding over
those senses departed from the body of the four-faced Brahma, he did not
become incapacitated but when prime Breath decided to depart from Brahma‟s
body all the deities presiding over those senses became incapable of living
therein. Since prime Breath have taken refuge in Brahma‟s body and Brahma
having taken refuge in the prime Breath both cannot exisy without one another.
Therefore, they realized that among them then prime Breath is the superior and
the supreme one.

The question of birth having been explained earlier the prblem of Death
becomes now the subject matter for reflection. While birth is welcome because
it is an addition in samsara; death is looked as dreadfull because death denies
the pleasures of all that is provided, possessed, preserved to the one that is born
in samsara. Death frightens not because one knows what Death is, but because
one does not know what Death is. Identity with birth and living in samsara is
the result of relationship which are binding with memories of that one born with
others born and alive. For the one who dies the relationships become severed
once the one born, dies. For the one who dis the memory of the relation with the
earlier one becomes extinguished and that one remembers them no more. Only
one who is great and is wise in Wisdom as Krishna, Vamdeva and others can
say that he remembers all his earlier lives while one like Arjuna does not.

Death is dreadful because people do not know what one has to expect once the
present body with all the senses orgns, possessionsions are snatched from them
in one stroke. If they know what they should expect after the decay, derioration,
destruction and death of the body, they wll fear death no more but welcome it as
an opportunity given. Hence when Svetaketu approaches Pravahana Javali, the
latter senses that the former is unaware of the life after the death of the present
form. Therefore, he asks repeatedly whether he has been instructed about life
after death. Realizing that he knows nothing and is com,pletely ignorant
Svetaketu hastily returns back to his father Aruni and reports the events as they
happnned. Men who seek to known the Unknown are not hesitant to
acknowledge their ignorance and the desire to know what is not known.
Therefore, Aruni tells his son thar he has taught him as much he has known.
Therefore he telss his son that they should both go to Pravahana Javali and
learn from him more. But when they approached and Aruni requested to be
taught then Pravahana Javali replied that this is not the normal way to know
that which is unknown.

Knowledge is possible to be communicated and acquired but Wisdom can never

be comunicated nor acquired but initiated and experienced, approaching a
teacher who is well-versed and wise in Wisdom, with humility and a receptivite
mind. Therefore when Aruni, Brahmin by birth and sincere seeker said to
xxxii
Pravahana Javali that he has enough material wealth and possessions and no
need for more and as regards that which is more abundant, the supremely
infinite the unlimited he has great thirst, therefore do not deny this gift, the boon
to him. Pravahana Javali impressed by his humility and eagerness as a questor,
readily conceded his request to be initiated.

What follows is highly mystical exposition using temporal symbols, therefore

unless one rises above the empirical symbols and examples, the spiritual
significance would not be available. The great seers have viewed the entire
creation as one whole enterprise where every action has purpose, requiring to be
used in the proper place and phase when the action is to be performed. The seers
were bold thinkers there being nothing being sacrilegious, blasphemous or
profane extending the mind to seek the unknowable the supreme self or the
Prime Existence. Empirical pleasure of senses, though has no role in spiritual
jorney it has important role in procreation and furtherance of the evolutionary
cycle already set in motion. Krishna cautions – “evaM p`vait-tM cak`M naanauvat0yait ya: |
AGaayauifind`yaaramaao maoGaM paqa- sa jaIvait ||” .

Hindu temples do not shy away from displaying sex and sexual postures on the
external walls of the temple because they know that once the finite forms
displayed on the outer waet walls are transient and impermanent and what they
are to witness entering the sanctum sanctorum within the temple, is the
luminous resplendence of the supreme Lord whereupon the externl finite forms
are forgotten and fallen, the internal infinite essence becoming firmly affirmed,
concentrated and meditated upon. That which was disperate, separate, ivaBa>
becomes gathered, united and saBa>. Therefore, those who are wise in Wisdom
consider sex or sexual activities as the primary steps in creation and
evolutionary process, for procreation of higher race of human beings.
As a religious symbol Agni is not elemental fire but the supreme Being Sri Hari
who as the energy contributes to destruction, propitiated being the fuel,
mysterious being the ray that envelops the heavens, expansive being the
direction where is fame is spread, being supreme deity becomes receptive, being
the essence every thing else becomes sourced. Therefore Pravahana Javali
says, the heavena are luminous like fire, the energy, the Sun is the fuel, the rays
are the smoke which hide the luminous heavens, the days are the luminous
lights, qauarters are the coals that spread the light, the intermediate space is the
sparks of luminous fire, the energy To this luminous fire, the energy the
luminous deities become receptive, from which the essence is sourced. Madhva
emphasizes that Sri Hari is of the form of comprehensive Wisdom, and one who
propitiates the Space, Clouds with rains, the Earth, the Man and the Woman are
all the forms of Narayana is elougized as the knower of the the Five energy
centres and will be delivered. For his there are no infirmities of the primordial
xxxiii
world. Both the seen, perceived and unseen, unperceived are important.
Upanishads have revealed the various procedures of giving birth the progeny by
which sons capable of enjoying the heavenly bliss. If at the time of procreation
the mind does not waver from Vishnu then the son born would be eligible to
enjoy the heavenly bliss. Since the supreme Self the seer, he is the eye; since he
is the listener, he is the ear; since he dwells within all the beings, he is the
indweller; since he leads one to greater heights or lower depths he is the yaaoina, the
female organ; since he revels he is reveler. He is the performer of all actions.
Under his control exist every words and actions, therefore the supreme Self
verily, is the speaker as well as the performer. Being the Prime performer all
others are the subordinate to him.

*****

xxxiv
 Brihad Aranyaka Upanishad
EaImadanandtIqa- Bagava%padacaya- ivaricatM
EaIbaRhdarNyakaopinaYad\ BaaYyama\
I.
|| Aqa ASva ba`a*maNama\ ||

Thus begins the Ashva Braahmana.

Bhashya:
! p`aNadorIiSatarM prmasauKinaiQaM sava-daoYavyapotM |
savaa-ntsqaM saupUNMa- p`kRitpitmajarM sava-baa)M sauina%yaM |
sava-&M sava-Sai>M saurmauinamanaujaadO: sada saaovyamaanaM |
ivaYNauM vando sadahM sakalajagadnaaVntmaananddM tma\ ||

Supreme Lord of the Prana, the primal Breath, repository of supreme joy,
flawless, indweller of all, well-endowed, lord of the Nature (Sri), unborn,
encompassing the internal and external, supremely eternal, all-wise, al-
powerful, ever served by gods, seers and the human beings, one responsible for
the creation, preservation and dissolution of the worlds, ever bliss Sri Vishnu,
to him are my eve obeisance.

yaqaa tuYTava laxmaISaM sagaa-daO caturanana: | tqaa jagaad saUyaa-ya ya&valyaaya sa|bavaIt\ || vaajaI$poNa saUyao-Na p`ao>M
vaajaqsaonayakM | kNvaaya yaa&val@yaao|dat\ kaNvaM tona p`kIit-tma\ || [it vaaraho ||

Just as in the beginning of the creation, the four-faced Brahma worshipped the
lord of Sri Lakshmi, in the same manner he instructed the Sun, who in turn
instructed Yajnyavalkya. Since while instructing Sun assumed the form of Vaaji,
the horse, this upanishad is referred to as Vajaseniya. Since Yajnyavalkya
instructed to Kanva, this is also known as Kaanva, thus in Varaha purana.

Upanishad :

1
hir: ! | ]Yaa vaa ASvasya maoQaaya iSar: | saUya-Scaxau: | vaaca: p`aNa: | vyaa<amaignavaO-Svaanar: | saMva%sar
Aa%maaSvasya maoQyasya | VaO: pRYTma\ | Antirxamaudrma\ | pRiqavaI p`ajasyama\ | idSa: paSvao- | AvaantridSa: pSa-va:
| ?tvaao|=gaaina | maasaaScaaQa-maasaaSca pvaa-iNa | Ahaora~aiNa p`itYza | naxa~aNyasqaIina | naBaao maaMsaaina |
}vaQyaM isakta: | isanQavaao gauda: | yakRcca @laaomaanaSca pva-ta: | AaoYaQayaSca vanasptyaSca laaomaaina |
]VnpUvaa-Qa-: | inamlaaocana jaGanaaQa-: | yaiWjaRmBato tiWVaotto | yaiwQaaUnauto t%stnayait | yanmaohit twYa-it |
vaagaovaasya vaak\ || 1 ||

Aum ! The dawn, verily is the head of the sacrificial horse, the Sun the eye, the
wind the breath, the Vaisvanara fire, the year the sacrificial horse’s body, the
shy its back, the atmosphere the belly, the earth the hoof, the quarters the sides,
the intermediate quarters the ribs, the seasons the limbs, month and fortnights
the joints, the days and nights the feet, the stars the bones, the clouds flesh, the
food in the stomach the sand, the rivers blood veins, the liver and lungs the
mountains, the setting Sun the rear part, the yawns the lightening, the shaking
the thunder, the urine the rain, voice the neighing.

Bhashya:

ASvasva$pao ba`*maaBaUdSva$pajjanaad-naat\ | t~ sainnaihtao ivaYNaurYT$p: svayaM p`Bau: | tyaaoSca p`itmaa maoQyaao

yatao|Svaao|yaM EautaO Eaut: | savMa- jagat\ tdMgaoYau tsmaat\ sainnaihtM EautM | tyaaorMgaiSvadM yasmaajjagat\ savMa-
p`itiYztM || [it p`aQaanyao ||

From the form of Sri Hari as a horse Brahma Prajapati was born having similar
form of a horse, in which Vishnu’s own essence was established. Thus was the
form of the four faced Brahma as identical prototype, thus has been mentioned
in scriptures. In that form is established the entire worlds, thus has been
clarified in Pradhanya scripture.

]cCO:Eavaa: sainnihtao maoQyao|Svao t~ koSava: | tismainnadM jaga%savMa- ba`*maacaaocCO|Eava: isqat: || [it saaOpNao- |
pva-ta: isaktaScaOva naV: kUpa: saraMisa ca | hiva:kpalayaUpaVa dovata eva sava-Sa: | t<anaamaOva naamyaoYaaM
iBannaanaamaiBamaainat: | naamaaina tanyaip hro: sa ih sava-gauNaaiQak: || [it naardIyao || ]Yaa: iSarao, ba`*ma naama,
t%samasyaadyaao|iKalaa: | saPtamyaqaa-: samaui_YTa: pHcamyaaqaa-: tqaa Eauta: | YaYz\yaqaa-Scatuqya-qaa-stRtIyaaqyaa-
Scasava-Sa: | tdO@yavaaicatcCbda Aip td\ga%vavaacak: | eo@yaaqaa- naOva to savao- iBanna$payat: sada | [-Saa=ga
vaaicanaao vaa syaustoYaamaova tdqa-t: | saPtasau p`qamaa yasmaat\ t<aVaaogyaaqa-ta Bavaot\ | [it ba`*matko- ||
AMagap`%yaMgaSaao vyaaPtao ivaYNaurova turMgamao | Atao ivaYNvaMgagaM savMa- maoQyaaMgasqamaudIirtma\ || [it ca ||

In this conceived horse is established Ucchaishravas, in which are established

both Brahma and Keshava. And in Keshava is established the entire worlds,
thus in Narada Purana. Ushas is the head, Brahman is the name, That you are,
2
these statements in scriptures all establish the difference and distinct
characteristics and not the unity. Since the adjectives show only the difference
and not the similarity. Each and every limb having mentioned separately as
having taken shelter in the Horse, only the difference and not the similarity is
established, thus in Brahmatarka.
punarip ASvamaoQasya [it vacanaM ksyaicadSvasyavaM Aisadait [ithasa$poNa naaocyato ikMtu sva-maoQyaanaamaovaimait
&apanaaqa-ma\ | sava-vyai>Yvaip vyaaPtO ta%pyaa-iQa@ayaiva<ayao | p`tItanaupp<aorPyaaBaasa%vaivavaxayaa | punava-canamaui_YTM
SatSaao|ip pRqak\ pRqak\ || [it ca || ivaYNaao: puirYasqaanaIyaa kaiznyaat\ pRiqavaI smaRta | t%sqva%vaat\ isakta:
savaa- }vaQyasqaa: p`kIit-ta: || }vyaa-stupadga%vao|ip naaovaQya%vaM ivaruQyato | yatstdiBamaainanyaao dovataAnaukIit-
ta: | tsaaM ca bahu$p%vaadO [-Svaracca proisSatu: || [it ca ||

Speaking repeatedly about body of the Horse, reference as historical statement

to any stray horse is negated, reminding that all the references are relating the
particular, singular body of the Horse. To emphasize that the references are to
all-pervading attributes of the Horse hundred repetitions also are justifiable,
thus also having been mentioned. Since the earth considered to be firm, it is
acknowledged as the durable, inflexible place for Vishnu and since trees on
earth are many, they are said to be within his self. Though the earth is at his
feet, there on contradiction in conceiving his dwelling therein, many luminous
powers presiding over limbs finding shelter in him. Since they are possessed
with diverse energies they are said to be in different parts of the limbs.

Avaantr idSaao ivaYNaaoriqapucCanyauda)ta: | pUva-pScaaQa- Baodona idSa: paSvao- p`kIit-t: | iSarScapadmaUlaaina pucCM
YaDRtva: smaRta: | @laaomaanaSca yakRScaOva maaMsaaO igaya-iBamaainana: | An~oYau naV: savaa-Scasaao|yaM ivaYNau: sanaatna: |
[it ca | naBaao|iBamaanaI ivaGnaoSaao ivaYaaomaMa-saaiEat: sada | AMtirxaaiBamaanaI tu t%saaUnaurudro isqat: [it ca ||

The directions are distinguished as Vishnu’s rear part and the tail, the head and
the feet as the primary identifications, the tail identified with the six seasons, the
presiding deity of the entire body being the four-faced Brahma. The mountains
represent the --------- and the liver, rivers the veins – thus the eternal Vishnu is
represented, with Ganapati the presiding deity of the atmosphere ingrained in
the
flesh of the Lord Vishnu, verily as his son.

Upanishad :

Ahvaa- ASvaM purstanmaihmaa|nvajaat | tsya pUvao- samaud`o yaaoina: | rai~ronaM pSvaanmaihmaa|nvajaayat | tsyaapro
samaud`o yaaoina: | etaO vaa ASvaM maihmaanaavaiBat: saMbaBaUvatu: | hyaao BaU%vaa dovanavaht\ | vaajaI ganQavaa-na\ | Avaa-
|sarurana\ | ASvaao manauYTyaana\ | samaud` evaasya banqau: | samaud`ao yaaoina: ||

3
 || [it ASvaba``a*maNama\ ||

With source in the eastern sea rose the golden vessel as mahiman in front of the
horse and that was the day. With source in the western sea rose the vessel as
mahiman in the rear of the horse and that was the night. These two as sacrificial
vessels appeared on either sides of the horse. As steed the sacrifice carried the
gods, as stallion the gandharvas, as charger the asuras and as horse the human
beings. Sea is the kindred and sea is the source.

Thus ends the Asva Brahmana

Bhashya:

ASvapUvaa-praO haomyaaO maiahmaanaaO gahaO smaRtaO | Ahaora~aiBamntaraO tayaaorPyaiBamaainanaaO | kamaaScaaqa ritScaOva

ivaYNauba`*masarIrjaaO | samaud`okat\ samaud`stu ivaYNau: pUva- ]da)t: | ]pcaroNa tUd`okadprSca catumau-K: | sa ivaYNah-
yanaamaa sana\ dovavaahoYau saisqat: | vaaijanaamaa tu ganQavao-YvaYTva-naamaa||saurYau saMsqat: | maanauYaoYvaYvanaamaa|saaO
td\bamQau: svayamaova sa: | svasmaadovaao%qaitstsya $pBaodao na tsya ca | e-Svayaa-t\ sa tqaapISaao vyai>BaavaM
gaimaYyait | h%vaa yaait yat: Sa~Una\ hyastsmaad\QarI: smart: | sava-da yauwktu-%vaad\ vaajaI caaip p`kIit-t: |
Avaa-|itgamanaadu> ASau%vaadSva ]cyato || [it vaOhayasao ||

The rear and front of the Ashva, the horse being suitable are considered as the
accepted as mahimana, important foundation for sacrificial action. Day as
Kama and the night and Rati are the designated channels for enlightenment,
originating from Vishnu primarily as the source, the sea and Brahma Prajapati
becomes the subsidiary source due to hi creative attributes. Vishnu in his Haya
form dwells in devas the enlightened ones, as Vaji in gandharvas the
intermediate ones, as Arva in asuras, the unenlightened ones and as Ashva, in
human beings, being himself as the kindred. Even there is no primary or
essential division in his energy in all these forms the Lord manifests with
differences in energies in making them resplendent or varying their individual
attributes. As devas engaged in destruction he is Haya, as gandharva fighting
the battles he is Vaji, as asura being constantly disturbed he is Arva, thus in
Vyahayas scripture.

toYaaM toYaaM vaahnaoYau isqa%vaa t%kma-ktu-%vat\ t<anaamaa | ptint inayatM hntuM dovaaSvaa: Sa~umaUQa-sau | vaogaaiQaka
AsauraSvaa vaogamaa~M naRvaahnao | [it skando || ganQavaa-stu sada yauwrta dovaanauga yat: | tdSa>aOtu dovaanaaM yauQyaM
to svaaimanaao yat: | koicad\ gaanarta ina%yaM ganQavaa- nat-ka: pro | koica vaaVrta ina%yaM caarNaa dovacarala: ||
4
Dwelling and performing actions in each of those forms the Lord Hari received
those names, thus in Vyahayas scripture. The horse is used by devas for
destruction of the enemies, by asuras as vehicle for speed, by gandharvas as
one inclined in war for the devas the masters and some inclined as dancers and
singers, some as applauders and some as secret agents.

Further explanation:

In line with the manner used by seers in giving expression to their supra-
sensory experiences or used by the upanishadic intellectuals in clarifying the
complex mysteries concerning Satya, the Prime Existence as source and the
manifestation, to those aspiring mystical Wisdom, Madhva uses extensively
signs and symbols drawn from the legends and traditional mythologies to give
expression and substantiate his perceptions. If one accepts the signs and
symbols, legends and mythologies and overlook his perceptions and
experiences, then one will not only be unfaithful to the Acharya but to one’s
own self. It would be like pulling wool over eyes and not seeing the luminous
light illuminating the Path to Perfection, like seeing the sun but not be
enlightened by the divine essence contained therein. Therefore it would be
receptive to the resonance of the Acharya’s message rather than be enraptured
by his elaborate eloquence or expressive illustrations used by him.

In fact Sri Madhva himself has said that the Lord is not born in the
manner the Jiva is born in the world created, but is neither born nor dies, but is
the eternal divine essence which becomes manifest, using the manifest creation
as the footstool and the forms therein as instrument in fulfilling the divine intent
and purpose. In this Upanishad particularly he say “ASvasva$pao ba`*maaBaUdSva$pajjanaad-
naat\ | t~ sainnaihtao ivaYNaurYT$p: svayaM p`Bau: |” - From the form of Sri Hari as horse four-
faced Brahma was born having similar form of a horse, in which Vishnu’s own
essence was established, “]cCO:Eavaa: sainnihtao maoQyao|Svao t~ koSava: | tismainnadM jaga%savMa-
ba`*maacaaocCO|Eava: isqat: || - In this conceived horse is established Ucchaishravas, in
which are established both Brahma and Keshavam “toYaaM toYaaM vaahnaoYau isqa%vaa t%kma-ktu-
%vat\ t<anaamaa |” Dwelling and performing actions in each of those forms the Lord
Hari received those names.
When one sees pure, pristine supra-sensory experiences of sensitive seers
being structured as absolute beliefs and dogmas with performance of sacrificial
act with elaborate rites, rituals organized religions overwhelming pure
experiences, philosophies, instead of being receptive to the resonance behind
the words used by seers to meet the challenges of the persons to whom they are
5
addressed, the place and the circumstances in which they were communicated,
and the period, the moment in Time when they expressed, then popular religions
and the institutions guarding the message propounded by the Acharyas have
failed in their spiritual objective purpose to fulfill the divine intention in the
world of empirical experiences.

|| [it ASva ba`a*maNama\ ||

Thus ends the Ashva Braahmana.

6
 EaIbaRhdarNyakaopinaYad\ BaaYyama\
I
|| Aqa ASvamaoQa ba`a*maNama\ ||

Thus begins the Ashvamedha Braahmana.

Upanishad:

naOvaoh ikMicanaga` AasaIt\ | maR%yaunaovaodmaavaRtmaasaIt\ | ASanaaya ih maR%yau: | tnmanaao\kurut Aa%manvaI syaaimait | saao|ca-
nnaicart\ | tsyaaca-t Aapao|jaayant | Aca-tao h vaO mao kmaBaUidit tdovaak-syaak-%vaM | kM h vaa AsmaOBavait ya
evamaotdk-syaak-%vaM vaod |

There was nothing whatsoever here in the beginning. By Death was this covered.
Hunger, verily is Death. He created mind, to become manifest as self. He moved
in exaltation and water was produced. He reflected that when he was in exultation
water appeared. Therefore water is called Ak, being the product of exultation. The
one who knows thus the reason for water to be called Ak-, to him comes surely
water.

Bhasya :

sava-saMharkM ivaYNauM dovaIM jaIvaaMsqatOva ca | kalaM i~gauNasaamyaM ca kmaa-iNa p`aNaimaid`yaM | saMskarM caOva vaodaMScanato-
ikMicallayao %vaBaUt\ | [it ba`a*matko- || layakaalao prmaa%manaOvaavaRtmaasaIt\ | ASanaM jagadoVt\ naya%yaa%maocCayaa hir: |
ASanaaya tt: p`ao> ]dnyaa kma-naayak: | [it ba`*mao || Anya~ naotR%vap`tItavaip EauitYau p`isawo: sa eva naoto%yaah
ASanaayaa ih maR%yauirit | tt\ tt eva manaao|kurut yat: svayamaovaasaInnaanyat\ | Aa%mavaana\ syaaimait eocCt\ | SarIrvaana\
syaaimait | Ap\ saRYT\qMa- manaao|kurut |

Except for Vishnu, the all-destroyer, Lakshmi, the Jivas, Time, Prakriti, Actions
performed, Prime Breath, the senses, convention and Wisdom nothing existed
after the dissolution of the worlds, this in Brahmatarka. All these existed
enveloped by the Lord. Since by his Will alone are all initiated Hari is spoken as
ASanaayaa. Since he is the initiator of actions he is known as ]dnyaa, thus in Brahma
Purana. Since he is referred in Vedic scriptures as the initiator as well as the
annihilator Hari is primarily known as ASanaayaa initiator as well as maR%yau, death. He
reflects desiring tt\, the body. Reflecting further he desires to create water.
7
eocCiWYNaurdoh: sana\ dohvaana\ syaaimait p`Bau: | yatao doh [dM savMa- tsya ivaYNaaordoihna: | tWSa%vaat\ svayaM
dovaiScadanandSarIrk: | saao||%maanamaca-yannacart\ Aap\ saRYT\yaqMa- janaad-na: | ya%kuva-na\ yat\
saRjaoidSastd\Bavaoiw\tdaa%makM | Aatao|ca-tao yatao jaata Apaao|tao|ca-nasaaQanaa: | Anyaqaa ktu-maISaao|ip k`IDyaa
t<ada%makM | ktuu-M t<a%p`vaRi<a: sana\ t%kraoit svayaM p`Bau: | [it ba`*maNDo ||

Vishnu desired to possess a body before the cycle of creation could begin, since he
was without any body, the creation itself being his body. His real body is verily the
Consciousness and Bliss itself. Therefore intending to create waters He has put
himself moving in exaltation. Whatever things he creates performing actions those
are according to his actions. Therefore the waters created become the instrument
for propitiation. Even though the Lord is capable of creating things without
creating the actions required actions, he himself creates actions allowing the things
to be created, thus in Brahmanda Purana.

mao savaa-hoyasya ivaYNaao: | AsmacCbdgatOiva-YNau: vaacya: saPtivaBai>: | savaa-hoya%vats%caOk: sava-syaa p`ityaaoigat: |

yauYmacCbdaiBadoyaSca tcCbdaOScapraoxat: | sa eva bahu$p%vaad\ bahuSabdaiBaQaanavaana\ | jaIvaisqatona $poNa )d\gaonaaip
iWQaaocyato | iBannaao|ip sava-jaIabaoBya: sava-bastuNya eva ca | pUNaa-nandaid$psya kutao|lpsauiKnaOkta, [it ba`*matko-
||

Vishnu, being the most desirable among all, being the one perceived in all, the
variegated forms, he alone is referred as Asmat\, generally in many ways and by
many names. Though dwells in many Jivas and in many gross things, being the
indweller of the Jivas and the things, he is referred as Asmat\. How can the one who
is of the form of complete Bliss be identical with the Jivas, who are capable of
little delight, thus in Brahmatarka.

]dkM sauKhotu%vaat\ kima%yaaovaaiBaQaIyato | tdova (ca-tao jaatmatao|k- [it kI%ya-to | [it vyaasa ina$>o || Aca-tao
jaatM sauKsaaQanaM cao%yak- [%yaqa-: | kM sauKmasmaOBavait | ApaM ih sauKhotUnaaM vaod ivaYNaoja-naIM ih ya: | sa mau>:
sauKBaagaova syaaiWYaaostu p`saadt: || [it maaha%myao \||

Since water gives happiness it is known as kM, thus in Vyasa smriti. For happiness
water is the instrument, therefore referred as Ak-. kM and AsmaO Bavait – these words
granting happiness. Since it was sourced by worshiping the supreme Lord, Vishnu
and resources happiness, water is known as Ak-, kM and AsmaO Bavait – these words
granting happiness. He becomes liberated reveling in the grace of the Lod Vishnu.

8
Upanishad :

Apao vaa Ak-: | td\ tdpaM Sar AasaIt\ tt\ samahnyat\ | saa pRiqavyaBavat\ | tsyaamaEaamyat\ | tsya Eaantsya tPtsya
tojaao rsaao inarvat-taigna: ||

Water, verily is Ak-. That which was froth over the water, that became solidified,
that became earth. On that he rested. From being at rest and being energized, there
arose from him his essence, resplendent as energy.

Bhasya :

Ak- Sabdsya Aid%yao p`isaw%vaad\ Aap\ Sabdao|ip t~o%yaa SaMkaM inavat-iyatuM Aapao vaa Ak- [it punava-canaM |
naiad%yao|p\ Sabd: ikMtu AaPsvaovaak-Sabd [%yaqa-: | Sarao maND: | fona$pstuyaao maNDao jalasyaasyaaO sausaMht: |
pRiqavaI%vaM samaapnna: tsyaaM iSaSyao janaad-na: | tt: sa icaMtyaamaasa syaadignairit vaodraT\ | ticcantnaat\ samai%pnnaao
vaayaurgnyaiBaQaanavaana\ | Aga`ja%vaadga`NaI%vaad\ vaayaaorugna%vaimaYyato |

Since the word Ak- is associated with Sun, to remove doubts regarding such
association the statement that Ak- is Sun is reiterated. But in practice Aap means the
water, not the Sun. Sar means the top of the water. Therefore froth that gathers at the
top of the water becoming solidified as earth, within which he posited himself. By
his side he conceived fire to become established. With that intention, Breath rose
up as the prime energy. Therefor born earlier and remaining as energizing impulse
thereafter Breath came to be referred as energy.

Sai>ivasa`Msanao caaip Sayanao caip kIit-t: | Eama Sabdao hronaO-va Sai> ivasa`MsanaM @vaicat\ | Atao hro: Eamaao naama SayanaM
saMp`kIit-tma\ | [it ba`*matko- || tsyamaEaayat\ [it saaiQakrNa%vaaccaSayanaM yau>M | na ih pRiqavyaaM Eamaao
naamaaMt:krNaQamaao-yaujyato | AiQakrNaaiQa krNaprMpraklpnaM ca kYTklpnama\ || saRUYTvaa sa pRiqavaIM ivaYNau:
Saoto|nanto|ivQamaqyaga: | tsyaaM pRiqavyaaM Svaota#yao WIpo mau>Orupaisat: | [it maui>saMihtayama\ || tPt
Aalaaocanayaayau>stsmaat\ kaayaa-qa- kamanaa | tPtta tu hroru>a kutao du:Km hro: p`Baao: | [it ba`*matko- || tojaaorsa:
jagat: saamaQya-saarBaUt: |

The word Eama is understood as becoming weak or tired as well resting or

slumbering. Becoming weak or tired cannot be associated with Hari therefore
resting or slumbering would be appropriate, thus in Brahmatarka. Since there is no
other alternate suggestion resting or slumbering is appropriate. If becoming weak
or tired as the alternative suggestion is accepted earth cannot be said to have
created from one who is weak or tired. For becoming weak or tired mind is the
9
basis, for the mind body is the basis, for body the earth is the basis, but for earth to
conceive a basis become difficult. rested or slumbered in the midst of the eternal
ocean in Svetadwipa, being attended by the liberated souls, thus in Mukti Samhita.
Therefore the word tPt should be understood as intending performance of actions
towards universal manifestation, because how can one conceive the Lord as being
weak or tired, thus in Brahmatarka scripture.otojaaorsa: means the comprehensive
within the world,

Upanishad :

sa ~oQaa||%maanaM vyaakurut Aaid%yaM tRtIyaM vaayauM tRtIyaM | sa eYa p`aNas~oQaa ivaiht: | tsya p`aicaidk\ iSar: | AsaaO
caasaaO caomyaao- | Aqaasya p`tIcaI idk\ pucCM | AsaaO caasaaO ca sa@qyaaO | dicaNaa caaodIcaI ca paSvao- | VaO: pRYzM |
AntirxamaudrM | [yamaur: | sa eYaao|Psau: p`itiYzt: | ya~ @vacaOit\ tdova p`ititYz%yaovaM ivaWana\ ||

He divided himself three-fold, the Sun one-third, the air one third. He also divide
Breath in three-fold, the eastern side being the head and the two arms this and that
(the right and the left sides). Similarly the eastern side being his tail and the hip-
bones this and that (the right and the left sides). The southern and northern
directions are his sides, The sky is his back, atmosphere the earth is his belly,
Earth is his chest, Thus he stands firm in the waters. He who know this stands firm
wherever he is.

Bhasya :

vaayaurigna: p`ao>ao (ga`NaI%vadqaaMgaInaama\ | naotR%vaaddnaaWaip tsya saRYTa janaad-na: | sa vaayauvaa-$poNa jagad\ pait
sSarIrga: | Aaid%yasqaona $poNa jagad\ yaait p`kaSayana\ | Aignasqaona tu $poNa hUyato sava-yaYTRiBa: | Aadaya
yaa%yaaitit sa evaaid%ya ]cyato | t%saMbaQaa<au tnnama saUya-syaagnaostqaOvaca | sa eYa kUma-$poNa Qaairtao|nantQaark: |
Asya pada if ca%vaarao (MDaodo kaoNasaMisqata: | ]rstu BaUimasaMiSlaYTmaititcya BauvaM puna: | paSva-t: puScatScaOva
iSaraoScaaodksaMisqatma\ | AakaSamaudro tsya VaO: pRYzo saMisqata ivaBaao: | evaMivaWaMstu ya~Oit t~Ova p`ititYzit | [it
p`BaMjanao ||

Since Vayu is foremost among those who invigorate every Jiva as well the one
who represents devours he is known as Agni. His creator is Janardana. Dwelling in
body as breath Vayu protects the worlds. Dwelling in Sun he traverses illumining
the worlds. Dwelling in Agni he receives the offerings made in sacrificial
performances. When he conducts the self on death of the body, he escorts as
Aditya, the Sun. Since Vayu illumines as Aditya and energizes as Agni Vayu is also
10
referred as Aditya and Agni. In the form of a tortoise Vayu dwells in an egg. The
Vayu-form of tortoise which takes support from the Vishnu-form of tortoise itself
becomes the support for Shesha. The four feet of the Vayu-form of tortoise
spreads its feet to the four corners, with chest touching the ground and the tail and
the head lifted upwards. In its stomach rests the sky and on the back spreads the
space. The one who knows the greatness of Vayu wherever he goes there he lives
as he desires, thus in Prabhanjana sceipture.

Upanishad :

saao|kamayat iWtIyaao sa Aa%maa jaayaotoit ; sa manasaa vaacaM imaqaunaM samaBavadSanaayaa maR%yau: ; tVd`ot AasaI%sa
saaMva%sarao|Bavat\ | na h pura tt: saMva%sar Aasa; tmaotavantM kalamaibaBa; yaavaansaMva%sar:; tmaotavat kalasya
prstadsaRjat | tM jaatmaiBavyaaddat\, sa BaaNakraot\, saOva vaagaBavat\ ||

He desired, let a second form be born of me; he brought union of the mind and
speech, desire being death itself. That which was in the seed became the year, prior
to that there was no year. He reared that one for as long as a year, thereafter that
one was sent forth. When that one was born The Lord opened its mouth, uttering
the word loud BaaNa, which turned out to the first speech.

Bhasya :

Aa%maa ba`*maa mao iWtIyaao jaayaoto%yakamayat | vaayaurova ba`*maa BavatIit dSa-iyatuM vaayaao saRiYT: p`qamamau>a | vaayaurova yatao
ba`*mapdM inayamatao va`jaot\ | sah)va jananao|Pyasmaa%pUvMa- vaayaaoja-inaM vadot\ | @vaica<au ba`*maNa: pUvMa- p`aQaanyaat\ t%padsyaca
| [it ba`*matko- || Aa%maa ivarMca: samanaa: sauQaaOtScaoit kqyato | ba`*maa catumau-KScaoit pUva-jaao ya: p`jaapit\: | [it
SabdinaNa-yao ||

Brahman, the Self desired a second form to be born of him. To know that Vayu
becomes the four-faced Brahma, thus has been said in the beginning itself. Though
Vayu and Brahma are born together from the supreme Self since Vayu attained the
status of Brahma earlier some scriptures speak of Vayus’ birth prior to that of four-
faced Brahma. Other scriptures speak the status of Brahma to be superior to the
status of Vayu, thus in Brahmatarka. Shabd Nirnaya says that Virinchi, Sumana,
Sudhauta, Brahma Chaturmuks, Poorvaja are all the names of four-faced Brahma.

sa manasaa svaocCyaa vacaM iEayaM dovaIM imaqaunaM samaBavat\ | mama iWtIyaao jaayaot ba`*maoit Bagavaana\ pr: | vaodaiBamaanaInaIM dovaIM
iEayaM samaBavat\ p`Bau: | svaocCyaOva yat: Sai>: taM ivanaaip hro: sada | tt: saMva%sarao naama ba`*maa samaBavat\ p`Baao: | tM
11
gaBa-maudro ibaBa`d\ yaavat\ saMva%sarM rmaa | tM jaatma<auM svamauKM ivadya- puruYaao<ama: | Eau%vaa ravaM punastsya vyadQaat\ saRYTyao
p`Bau: | [it karNaivavaoko ||

He the Lord with his own mind came to be joined with Sri, the speech. Desiring
Brahma to be born as son he reveled in the company of Sri. Without the assistance
of Sri‟s power, the Lord is always capable to create. The resultant womb Ramaa
carried for a year and Brahma designated Samvatsara was born, whom
Purushottama opening his moth desired to gulp. But listening is devoted evocation
allowed to create the worlds, thus in Karanaviveka scripture.

ibandulaaoponaaSanaayaa maR%yauir%yaqa-: | ASanaayaa ih maR%yau: [it (u>ma\ | savaa-Sananaoto%yaqa-o ibandu: | AiQakO|iQakma\ [it
saU~at\ | samyagaa%manaao va%saBaUtana\ dovaadIna\ rmayatIit saMva%sar: | ba`*maNaao BaaiNait vacaao ina:saRtM Bavatao mauKat\ |
tsyaaiBamaainanaI dovaI tdOvaao%qa ca tnmauKat\ | vaagaISvarIit tmaahuvaa-caM caaip sarsvatIma\ | [it Baavat%vao ||
tdiBamaaina%vaat\ saOva vaaiga%yaucyato | Baava$pao Na $pScaoit Bagavaana\ BaaNa\ td\vyajak%vaad\ BaNanaM vaak\ ||

Extinction of the central identity is death as it were. ASanaaya ih maR%yau: - hunger is

death, thus it has been mentioned in the beginning itself. The Lord is the energizer
of the whole world. His self having become his progeny he rejoices in them.
Therefore the progeny is referred as saMva%sar. From Brahman, the supreme person, the
word BaaNa\ came to be uttered and that very moment goddess Sarasvati took birth
from his mouth. Sarasvati therefore came to be referred as vaak\, the presiding deity
over Speech, thus in Bhavatatva. Since vaak\ is Sarasvati, the presiding deity over
Speech, the word spoken by the Lord is verily the goddess Sarasvati. Therefore,
BaaNa\ means the Lord and BaNanaM means auspicious speech, Sarasvati.

Further explanation:
Since at the outset it is mentioned – “maR%yaunaovaodmaavaRtmaasaIt\ | ASanaaya ih maR%yau: |” - By Death
was this covered. Hunger, verily is Death, later when speaking “saao|kamayat iWtIyaao sa
Aa%maa jaayaotoit ; sa manasaa vaacaM imaqaunaM samaBavadSanaayaa maR%yau: |” the words „ASanaayaa maR%yau: desire
being death itself became the overwhelming ideas clarifying the role of Brahman.
Therefore, understanding “tmaova kumaarM jaatmaignaM p`qamaSarIirNamasSaanaayaava<vaanmaR%yau
AiBavyaaddanmauKivadarNaM kRtvaana<auma\ |” as when he, the babe, Fire, the first embodied being
was born, Death opened his mouth to swallow him, because he was hungry,
becomes conceivable but not reasonable.

12
As against this, Sri Madhva suggests that the word BaaNa\ is an auspicious sound and
the very moment when the word BaaNa\ was uttered by Brahman goddess Sarasvati
took birth from his mouth. Sarasvati therefore came to be referred as vaak\, the
presiding deity over Speech, thus in Bhavatatva. Therefore, BaaNa\ is auspicious word,
there being nothing to be frightened, Baa means luminous light and with utterance
the soundless sound Anaaht ! became Vak.

The words „ASanaayaa maR%yau: understood to mean that desire being Death itself one need
not be frightened of Death. Death could be the redeemer, not a destroyer, a friend
not an enemy. There could be no greater teacher than Death – “va>a caasya %vadRgnyaao na
laByaao ” to reveal Satya, the Prime Existence which all the vedas proclaim and
desiring which the seekers of Brahma ive their life – “savao- vaoda ya%padmaamanaint tpaMisa savaa-iNa
ca yaWdint | yidcCntao ba`*macayMa- carint … ” . Death without Life or Life without Death is
inconceivable. When one breathes in Life becomes energized ; when one breathes
out the Death gives an opportunity for renewal of the Life. Death is natural,
organic and integral to life. Death is as import as birth is, being the two polarities
of the same process, as coming of the night and dawn of a new day. Death is not
end of life but completion of the life Death and Birth are not separate, distinct,
distinct, contradictory terms or events, but supplementing each become
complementary to each other. Therefore one need not be concerned if death comes
but be enlightened to the fact that with Death the ego which separates from all
others in nature becoming extinguished life a new opportunity to find a new
identity, a new goal, a new avenues amd new life to live and progress on the Path
to Perfection.
Upanishad :

sa eoxat yaid h vaava [mamaiBamaMsyao knaIyaao|nnaM kirYya [it | sa tyaa vaacaa tonaa%manaodM sava-masaRjat yaiddM ikMca
?caao yajaUMiYa saamaaina cCndaisa ya&ana\ p`jaa: pSaUna\ | sa yaVdovaasaRjat t<at<aumaQa`Iyat | savMa- vaa A,<aIit
tdu=idtoridit%vaM | sava-syaOtsyaa<aa Bavait sava-masyaannaM Bavait ya evatdiddotridit%vaM vaod ||

He reflected, if I kill I will have little nourishment. Therefore desiring more

nourishment he, with Speech he made available all that available here, the Rigvedic
hymns, Yajurvedic chants, Samavedic metres, the sacrifices, men and animals.
Whatever was brought about with those he resolved to consume. Since he
consumed everything he vcae to be known as one who consumes Aidit, He who
knows the Lord as Aidit, ine who consumes becomes consumer of eerthing here
and every thing becomes nourishment for him.
13
Bhasya :

AiBamaMsyao laInaM kirYyao caot\ | maanaM &anaM layaScaOva maayaa-daa caOva kqyato | [it SabdinaNa-yao || edaiBaamaainana: savaa-
na\ tqaa ya&aiBamaainana: | gaya~\yaamasaRajad\ ba`*maa svaBaayaa-M p`jaastqaa | [it pkaiSakayaama\ || yaVd\ ba`*masaRjat\ pUvMa-
t<di<a janaad-na: | Aiditnaa-ma tonaasaaO Bagavaana\ puruYaao<ama: | ]pasto ya: prM dovamaovama<aIit sava-da |
svayaogyatanausaaroNa savaa-<aasaaO Bava%yaut | ba`*marud`saupNa-anaaM savaa-tR%vaM ivasaoYat: | p`ayaoNaa<aR%vaimaMd`adornyaoYaaM dSa-naaidkma\ |
bahulasyaoit yaaogya%vaBaodad<aR%vaimaYyato | [it maanasaMihtayaama\ || Aa%manaao yaadRSaa Baao>a Baaao>uM yaaogyaa ih tadRSana\ |
Bsao>a ivaYNauirit Qyaaoyad\ savaa-,tR%vaM hro: smarot\ | dOvatanaaM ca savao-YaaM savaa-i<aQyaanaimaYyato | [it p`vaR<ao ||

AiBamaMsyao means he kills. Regulation, Wisdom, destruction and creation, enumeration,

capability as well are spoken with restraint, thus in Prakashika scripture. Whatever
was created by Brahma in the beginning all those are consumed by the Lord at the
end. Therefore Purushottama is known as Aidit. Whoever knows that at the end it
is Hari who consumes all, consumes all according to one‟s dispensation, with
Brahma, Rudra and Garuda special dispensation. Primarily for Indra and others
gods and secondarily for all others, thus ecplains Mana Samhita. Whatever
nourishment a human being consumes himself, the real consumer is Vishnu, thus
should one understand.

Upanishad :

saao|kamayat BaUyaasaa ya&ona \BaUyaao yajaoyao [it | saao|Eaamyat\ | sa tpa|tPyat | tsya Eaantsa tPtsya yaSaovaIya-
maudk`amat\\ | p`aNaa vaO yaSaao vaIyMa- | tt\ p`aNaoYaU%k`antoYau SarIrM Svaiyatumaqa`Iyat | tsya SarIr eva mana AasaIt\ ||

He desired, let me perform a sacrifice again with greater dedication. He practiced

austerity. When he was thus rested and regenerated eminence and energy streamed
forth. The Prime Breaths, verily were the eminence and energy. When the Prime
Breaths departed his body began expand, the mind remaining in the body

Bhasya :

[cCtao ivaYNauyajanaM ba`*maNa: saQanaasmaRto: | Eamaat\ tapacca dohM tM %ya>uimacCa baBaUva h | [cCyaa caaPyaudk`amat\
p`aNaO: sah iptamah: | yaSaaovaIya-inaima<a%vaat\ p`aNaastnnaamaka: smaRta: | A%yalpo caaip saMjaato Eamao|ip na tidcCyaa |
tapo p`aNaa ina:sarint saa ca k`Ida ivaBaao: smaRta | baRMhmaaNaM SarIrM tu punadR-YT\vaa iptamah: | p`vaoYTuM tcCrIrM ca
kamayaamaasa sa p`Bau: ||
14
Not remembering the means of performing a sacrifice for the pleasure of the Lord
Vishnu, Brahma becoming restless and agitated desired to give up his body.
Having desired thus he left the body along with the deities presiding over the sense
organs. Since they were instrumental to success and strength, these deities
presiding over the sense organs are designated as successful strength. In primordial
world due to little restlessness and agitation neither any one desires to leave the
body nor the deities presiding over the sense organ desire to leave the body.
Therefore, desire to leave the body for the all-powerful Brahma or for the deities
presiding over the sense organs was only an appearance. Seeing again the
expanded body Brahma desired to enter the same.

Upanishad :

saao|kamayat | maoQyaM [dM syaat\ | Aa%manvaI Anaona syaaimait | ttao|Sva:samaBavat\ | yadSvat\ tnmaoQyaBaUidit |
tdovaasvamaoQasyaaSvamaoQa%vaM | eYa h vaa ASsvamaoQaM vaod ya enamaovaM vaod ||

He desired, let this body available to me, for performing a sacrifice. Thereupon as
energetic horse, it became available to him. Since then the sacrifice came to be
known as Ashvamedha, sacrifice with energy like that of a horse. Letting the horse
free he reflected and at the end of the year, offering himself as and byway of
sacrifice. . He who knows this is wise to the significance of Ashvamedha.

Bhasya :

punastismana\ p`vaoSaaya Sava$psya maoQyatama\ | eocCt\ tonaOva dohI syaaimait tismana\ ivavaoSa ca | tismana\ p`ivaSya sa
ba`*maaiWtIyaM vapurga`hIt\ | dRYT\vaaopayaM mahaya&o|qaaSvaakarM ipotamah: | SvaOtIBaavaat\ prM yasmaat\
t&&o|tao|SvanaamakM | yadqMa- SvaOttamaap t_ohao maoQyatamaip | ASvamaoQa: saya&ao|BaUnnaamnaa tona tda kRt: |
SvaOtIBaavaM gato doho punamao-Qyao yat: isqat: | Atao|SvamaoQanaamaasaaO ba`*maa SauBacatumau-K: | ASvaao BaU%vaa yatao maoQya:
saao|Bava<aona vaa smaRt: | maoQaao ya&: samaui_YTao yaa&IyaM maoQyamauacyato | SuwM maoQyamaqaaip syaadovaMivaVao|SvamaoQaivat\ |

Desiring to enter that corpse like body, verily to dwell in that body wished the
same to be auspicious. In that auspicious body Brahma entered. Thereupon he
reflected that to perform a great sacrifice the horse-form is most suitable to
perform a great sacrifice. Therefore the sacrifice came to be known as
Ashvamedha, sacrifice. The expanded body having become auspicious and
Brahma having entered therein the four-faced Brahma also came to be known as

15
Ashvamedha. Having also established in that sacrifice in the form of a horse, the
sacrifice came to be known as Ashvamedha. The one who becomes enlightened to
this becomes a man of Wisdom.

Upanishad :
tmanavaruQyaOvaamanyat | tM saMva%sarsya prstada%maana AlaBat | pSaUndovataBya: p`%yaaOht\ | tsmaa%sava-dova%yaM p`aoixatM
p`ajaap%yamaalaBanto eYa h vaa ASvamaoQaao ya eYa tpit, tsya saMva%sar Aa%maa; Ayamaignark-:, tsyaomao laaoka
Aa%maana: | tavaotavaka-SvamaoQaaO | saao punarokOva dovata Bavait maR%yaurova; Ap punamaR-%yauM jayait, naOnaM maR%yauraPnaaoit,
maR%yaursyaa%maa Bavait, etasaaM dovatanaamaokao Bavait ||

|| [it iWtIya ba`*maama\ ||

Thereafter the horse was let loose top roam free, offering the same at the end of the
year to the one‟s Self as sacrifice. He offered animals to the divinities, whereupon
the horse dedicated to all divinities comes to be offered finally to Prajapati Verily
the one who gives warmth is the sacrificial horse, Ashvamedha, Prajapati . His
body is the year, fire is Ak-,.these worlds are his bodies, There are two - the
sacrificial fire and the sacrifice Ashvamedha. There are two again become the
Death, as it were. He who knows this wins over Death, become one with these
deities.

Thus ends the Second Brahmanaa.

Bhasya :

tmaSva$pmaa%maanaM Ainavaairtvad\ ivaBau: | caaryaamaasa $poNa tdnyaona pumaa%manaa | sava-ismana\ Bauvanao cabdM tdnto
prmaa%manao | svaismana\ isqataya saMklPya ya& AlaBata%mavana\ | Ajaaidkana\ pSaUna\ Anyadovasqaprmaa%manao | ktu-%vaona
pSau%vaona ya%flaM tfSaoYat: | mama syaaidit manvaana: saao|Sva$pmaQaaryat\ | AbauiwpUva-marNaat\ svaga-Scaaip pSaaoBa-vaot\
| &anapUva-maRto: puMsa: ikmau va>vyaima%yaja: ||

Having wandered around the world for a year in his horse-form, Brahma and
thereafter offered himself by way of oblation in and by way of sacrifice to the
indwelling supreme Lord and also offered other creatures to the different deities.
Reflecting on the benefits one receives by performing sacrifice and by offering
oneself as oblation in the sacrifice, he took the form of horse. If even one without
the wisdom of being offered in sacrifice attains the heavenly worlds what should

16
one speak of the person who being wise in Wisdom relating the offering made in
sacrifices.

evaM saUyaao-|PyaSvamaoQanaamaa saM%saraiBad: | saUyao- isqatao yatao ba`*maa (SvamaoQaaiBad: svayaM | saUyao- tt%vaat\\ saUyaa-%maa
ba`*maasaaO pirkIi-t-t: | AgnaaOisqatao yat: saao|k-stsmaadignarudIya-to | ba`*matta yatao laaokastda%maanasttao mata: |
ba`*masaUyaa-ignalaapkoYau vyaaPtOka dovata hir: | tadRSaM naRhirM &a%vaa punamaR-%yauM jayannasaaO | sadOva vat-to ba`*maa punamaR%yama-
Rit: smaRta | naOnaM maR%vyaa%makao maR%yau: p`aPnaaoit hirsaovanaat\ | yasmaannaRisaMhao maR%yaaoSca maR%yaura%maa|sya vaO Bavaot\ |
Att%vaat\ tqaa|<aRR%vaada%maasaaO ba`*maNa: smart: | Adanaada<ainamaa-Naada<a&anaat\ yqaOva ca | etasaaM dovatanaaM ca
ba`*maoSa%vaona vat-to | naRisaMhsya sada &anaad\ Qyaanaaccatdnauga`hat\ | [it mahasaMihtayaama\ ||
Since the one known as Ashvamedha and Samvatsara (year) dwells in \Sun, Sun is
also known as Ashvamedha. Therefore, Brahma who is in Sun is also in Fire
Brahma is known as Agni. The one who dwells in Surya and Agni is Brahma is
also known as Agni. The one who dwells in Surya, Agni, worlds and in Brahma as
the primary divinity is Hari himself. Knowing him as no one other than
Narasimha, Death is again eulogized. Being ever active, Brahma has never to
succumb again to Death. Narasimha who is death unto Death itself, Brahma who
propitiate Hari who is verily the self unto him, will face the prospects of untimely
death? Since he envelopes the entire creation and since he is the destroyer as well,
since operates as one superior to and as the self of all other gods, Narasimha
becomes ever disposed towards devotes through wisdom and meditation, thus in
Mahasamita scripture.

BaUya: Sabd: pUNa-%vavaacaI | prmaoSvarM pirpUNMa- yajaoyaoit | ASvaid%yaSvaao|Bvat\ tdova $pM maoQyaM ya& AlaBanaIyaM
caaBavaid%yaSvamaoQa: | tmanavaruQyaovaanabyat | [%yaidvaa@yaSaoYaadSvaBaava: p`tIyato | ASvat\ baRMihtM pScaanmaoQyaM
caaBaUd\ yasya SarIrM saao|SvamaoQa [it ca | inaraoQanakR%vaa caariyaYyaa ia%yamanyat svaocCyaOva, sva$paMtr%vaadSva$psya ||
The word BaUya: stands for entirety, completeness, therefore should be understood as I
propitiate the supreme Lord, who is complete in all respects. ASva thereafter
became the sacrifice – maoQa, useful in sacrifice, therefore ASvamaoQa. Without any
hesitation Brahma will fulfill his obligation, tere assumed the form of ASva, the
horse. Which body became enlarged earlier, thereafter sacrifice feely became of
the form of a horse, thus it is to be understood.

|| [it ASvamaoQa ba`a*maNama\ ||

Thus ends the Asvamedha Braahmana.

17
 EaIbaRhdarNyakaopinaYad\ BaaYyama\
I.
|| Aqa ]d\gaIqa ba`a*maNama\ ||

Thus begins the Udgitha Braahmana.

Upanishad:
Wyaa h p`ajap%yaa dovaaScaasauraSca | tt: kanaIyasaa eva dovaa: | jyaayasaa Asaura: \| t eYau laaokoYvaspQa-nt | to
h dovaa }cau: kntasaurana\ ya& ]d\gaIqaonaa%yayamaoit ||
Of two forms were Prajapati’s offspring, the gods and the asuras. Of these
gods were few and the asuras were many. They were struggling each other for
thse worlds. The gods said, Come let us overwhelm the asuras through
performance of the udgitha sacrifice.
Bhashya:
Wyaa ba`*masautast~ dOtoyaa bahva: smaRta: | tmaao$pa:, sa%va$pa AlpsaM#yaa: saura> smaRta: || bahu%vaat\ tOija-ta
dovaa: SaMkrsya varoNa ca | ya&ona ivaYNaumaByacya- t~aod\tRbalaona ca | jayaamaOnaainait smaR%vaa va*nyaadIna\ PyacaUcaudna\ |
Brahma’s belonged to two categories, among them the Asuras of obscure form
were more and gods of luminous forms were few. Strengthened by large
number and blessings received from Sankara gods were defeated by the Asuras.
Therefore, thinking that with Vishnu’s grace and strengthened by Udgatru they
would succeed in war, they requested Agni and other gods to recite udgitha
Upanishad:
too h vaacamaUcau: - %vaM na ]d\gaayaoit | tqaoit toByaao vaagaudgaayat\ | yaao vaaica BaaogastM dovaoBya Agaayat\ | yat\
klyaaNaM vadit tda%manao | to ivadu: Anaona vaO na ]d\gaa~a|%yaoYyaint [it | tmaiBadR%ya paPmanaa|ivaVna\ | sa ya: sa
paPmaa | yadovaodmap`it$pM vadit sa eva sa paPmaa |
They said to the Speech, chant for us. So be it, replying thus Speech chanted for
them. Whatever satisfaction is there in Speech, was accrued to the gods by such
chanting. Asuras knew that by such they will be overwhelmed, therefore they
pierced it with malevolence. Wickedness which consists in speaking what is
improper, that is the malevolence.

18
Aqa h p`aNamaUcau: - %vaM na ]d\gaayaoit | tqaoit toBya: p`aNa ]dgaayat\ | ya: p`aNao BaaogastM dovaoBya Agaayat\ | yat\
klyaaNaM ijaGa`it tda%manao | to ivadu: Anaona vaO na ]d\gaa~a|%yaoYyaint [it | tmaiBadR%ya paPmanaa|ivaVna\ | sa ya:
sa paPmaa | yadovaodmap`it$pM ijaGa`it sa eva sa paPmaa |
They said to the Breath, chant for us. So be it, replying thus Breath chanted for
them. Whatever satisfaction is there in Breath, was accrued to the gods by such
chanting. Asuras knew that by such they will be overwhelmed, therefore they
pierced it with malevolence. Wickedness which consists in smelling what is
improper, that is the malevolence.

Aqa h caxau$cau: - %vaM na ]d\gaayaoit | tqaoit toByaScaxarudgaayat\ | yaScaxauiYa BaaogastM dovaoBya Agaayat\ | yat\
klyaaNaM pSyait tda%manao | to ivadu: Anaona vaO na ]d\gaa~a|%yaoYyaint [it | tmaiBadR%ya paPmanaa|ivaVna\ | sa ya:
sa paPmaa | yadovaodmap`it$pM pSyait sa eva sa paPmaa |
They said to the Eye, chant for us. So be it, replying thus the Eye chanted for
them. Whatever satisfaction is there in the Eye, was accrued to the gods by such
chanting. Asuras knew that by such they will be overwhelmed, therefore they
pierced it with malevolence. Wickedness which consists in seeing what is
improper, that is the malevolence.

Aqa h Eaao~maUcau: - %vaM na ]d\gaayaoit | tqaoit toBya: Eaao~madgaayat\ | ya: Eaao~o Baaoga: tM dovaoBya Agaayat\ | yat\
klyaaNaM SatNaaoit tda%manao | to ivadu: Anaona vaO na ]d\gaa~a|%yaoYyaint [it | tmaiBadR%ya paPmanaa|ivaVna\ | sa ya:
sa paPmaa | yadovaodmap`it$pM EauNaaoit sa eva sa paPmaa |
They said to the Ear, chant for us. So be it, replying thus the Ear chanted for
them. Whatever satisfaction is there in hearing, was accrued to the gods by such
chanting. Asuras knew that by such they will be overwhelmed, therefore they
pierced it with malevolence. Wickedness which consists in hearing what is
improper, that is the malevolence.

Aqa h mana }cau: - %vaM na ]d\gaayaoit | tqaoit toBya: mana ]dgaayat\ | yaao manaisa Baaoga: tM dovaoBya Agaayat\ |
yat\ klyaaNaM saMklpyait tda%manao | to ivadu: Anaona vaO na ]d\gaa~a|%yaoYyaint [it | tmaiBadR%ya paPmanaa|ivaVna\ |
sa ya: sa paPmaa | yadovaodmap`it$pM saMklpyait sa eva sa paPmaa | evaM Klvata dovata: paPmaiBarupasaRjana\ |
evamaonaa: paPmaanaa|ivaWana\ ||
They said to the Mind, chant for us. So be it, replying thus the Mind chanted for
them. Whatever satisfaction is there in Mind, was accrued to the gods by such
chanting. Asuras knew that by such they will be overwhelmed, therefore they
pierced it with malevolence. Wickedness which consists in thinking what is
improper, that is the malevolence. Likewise they also affected these other
divinities with malevolence, they pierced the with malevolence.
19
Aqa homamaasanyaM p`aNamaUcau: %vaM na ]d\gaayaoit | tqaoit toBya eYa p``aNa ]d\gaayat\ | to ivadu: Anaona vaO na
]d\gaa~a|%yaoYyantIit | tmaiBadR%ya paPmanaa|ivaQyana\ | sa yaqaa|SmaanamaR%vaa laaoYTao ivaQvaMsaotOvaM hOva ivaQvaMsamaanaa
ivaSvaHcaao ivanaoSa: | ttao dovaa ABavanpra|sara Bava%yaa%manaa pra|sya iWYanBa`atRvyaao Bavaitya evaM vaod ||
Then they said to the prime Breath in the mouth chant for us. . So be it,
replying thus the prime Breath chanted for them. They (the Asurasa) knew
verily by this chanter thet (the gods) will overcome them. They rushed upon
him and desired ti pierce hi with evil. But a clod of earth would lay scattered
which struch againsy the rockm even so they (the Asuras) lay scattered in all
directions. Therefore the Gods became powerful and the asuras were crushed.
He who knows this becomes enlightened to his true self, and the enemy who
hates him becomes vrushed.

Bhashya:

AaOd\gaa~o|ignamauKa: savao- [nd`rud`aO ca vaiQataO | ASarO: pappUgaona mau#yavaayauM ttao|ba`uvana\ | dO%yaastM baoQauimaPsantao
QyastanaoSauScasava-t: | paMsauipNDao yaqaa vaja`SaIlaaM p`aPyaOva naSyait | tsmadKNDSai>: sa mauKyavaayauruda)t: |
SaapOrqa varOvaa-ip naasya p`ithitBa-vaot\ | svaocCyaOvaanausaaroNa ivanaa ku~aip pu~ka: | evaM ivadip papoBya:
Sa~uByaao|ip p`maucyato ||
When with Agni in te forefront Indra, Rudra and others were reciting ]d\gaIqa, Asuras
distressed then with their malevolence. Thereupon the gods requested the
Prime Breath to intercede. The Asuras who were intent on affecting Agni with
their malevolence were completely destroyed in return, becoming crushed to
powder, as if a clod of earth would be crushed when it comes in contact with
hard rock. Therefore, the Prime Breath is well- known as one with
indescribable prowess. Since Prime Breath performs actions according to the
will of Lord Vishnu, there is never any diminution in his strength by
displeasure of other gods. He who knows this greatness of the Prime Breath
becomes like free from any malevolence of the Asuras or displeasure of gods.

Upanishad:
to haocau: @vanau saao|BaUd\ yaao na [%qamasa>: [it | AyamaasyaoM|tirit | saao|maasya: | AMigarasaaoM|gaanaaM ih rsa: |
Then they asked what became of him who thus struck them? He berily is here
within, one referred as Aayasa Anigarsa, since veily he is the essence of the
limbs of the body.

20
saa vaa eYaa dovata dUnaa-ma | dUrM (syaamaR%yau: | dUr h vaa AsmaamaR%yauBaa-vait ya evaM vaod |
That divinity, verily, is dUur by name because Death is far away from it. He who
knows thus, for him Death is far away

saa vaa eYaa dovatOtasaaM dovatanaaM paPmaanaM maR%yaumaph%ya ya~a|saaM idSamaMtstd\ gamayaaMcakar | tdasaaM paPmanaao
ivanyadQaat\ | tsmaanna janamaIyaat\, naaMtamaiyaat\, naot paPmaanaM maR%yaumanvavaayaanaIit |
That divinity having struck of the malevolence in these divinities even Death
made it go to the end of the quarters, where he set down their malevolence.
Therefore one should neither go those people or to those quarters, lest he meet
the malevolence and Death.

saa vaa eYaa dovatOtasaaM dovatanaaM paPmaanaM maR%yauph%yaaqaOnaa maR%yauma%yavaht\ |

That divinity, verily, having struck of the malevolence, the Death of those
divinities, carried them thereafter beyond Death.

sa vaO vaacamaova p`qamaama%yaavaht\ | saa yada maR%yauma%yamaucyat saao|ignarBavat\ | saao|yamaigna: proNa maR%yaumaitk`antao
dIPyato |
Verily it carried across first Speech. When it was freed from Death it became
Fire. When this fire goes beyond Death, it illumines.

Aqa p`aNama%yavaht\ | sa yada maR%yauma%yamaucyat sa vaayaurBavat\ | saao|yaM vaayau: proNa maR%yaumaitk`ant: pvato |
Then it carried across the Breath. When it was freed from Death it became
Wind. Whwn this Wind goes beyond Death, it blows forth.

Aqa caxaur%yavaht\ | td\ yada maR%yama%yamaucyat | sa Aaid%yaao|Bavat\ | saao|saavaaid%ya: proNa maR%yaumaitk`antstpit

|
Then it carried across the Eye. When it was freed from Death it became Sun.
When the Sun goes beyond Death.it radiates.

Aqa Eaao~ma%yavaht\ | td\ yada maR%yama%yamaucyat | ta idSaaoo|Bavana\ ta [maa idSa: proNa maR%yaumaitk`anta: |
Then it carried across thet Ear. When it was freed from Death it became
quarters and the quarters go beyond Death.

Aqa manaao|%yavaht\ | td\ yada maRu%yauma%yamaucyat sa cand`maa ABavat\ | saao|saaO cand`: proNa maR%yaumaitk`antao Baait |
evaM h vaa enamaoYaa dovata maR%yaumaitvahit ya evaM vaod ||

21
Then it carried across the Mind. When it was freed from Death it became the
Moon. When the Moon goes beyond Death.it shines. Thus verily the divinity
carries beyond death, those who knows thus.
Bhashya:
sa vaayaU rud`Sak`adovaa-saudovabalaaEaya: | ivamaaocya papsaMGatana\ idSaamantoYvaqaaixapt\ | ]nmaucya maR%yaaostaMScaOvaaqaaoQva-
laokoYau caavaht\ | Aignanaa-isa@yavaayauScaid@paind`adyaao|Klaa: | saUya-: saaomaSca rud`Sca tonaOva svapdo isqata: |
The Prime Breath having taken refuge in the supreme Lord delivered Rudra,
Indra and other gods from the influence of the malevolence, throwing it at
beyond the end of the quarters. Delivering them the Prime Breath took them to
the higher worlds. Thus warmth in the nose, Indra and other gods, the divinities
presiding over the quarters, Sun, Moon, Rudra and others became re-established
in their respective places by the grace of the Prime Breath
Upanishad:
Aqaa%manao|nyaaVmaagaayat\ | yai-_ ikMcaannamaVto|naonaOva tdVto | [h p`ititYzit |
Then the Prime Breath chanted nourishment for itself. For whatever
nourishment is consumed is consumed by him alone, therefore in him
established.

to dovaa Aba`uvana\ etavad\ vaa [dM savMa- yadnnaM | tda%mana AgaasaI: | Anau naao|ismannanna AaBajasvaoit | to
vaO|vaaiBasaMivaSatoit | tqaoit tM samaMtM pirNyaivaSaMt | tsmaad\ yadnaonaannamai<a tonaOtastRPyaint | evaM h vaa enaM
svaa AiBasaMivaSaint, Bata- svaanaaM EaoYz: pur eta Bava%yannaadao|iQa pit: ya evaM vaod | ya ] hOvaMivadM svaoYau p`it
p`it bauBaUYait naOhvaalaM BaaroByaao Bavait | Aqa ya evaOtMAnauBavait yaai vaO tmanauBaayaa-na\ bauBaUYait sa hOvaalaM BaroByaao
Bavait |
The divinities said, Verily, whatever nourishment is available that you have
obtained for yourself. Now let us have a share of this nourishment. He (Vayu)
said gather around facing me. Saying so be it, they sat around him. Therefore
whatever nourishment one consumes offered by Prime Breath by that e becomes
satisfied. Even as his relatives come to know of this, he becomes patron of his
people, their mentor, their foremost leader, consumer of nourishment, the Lord.
Whoever among his relatives to be equal to him by such knowledge, he is
powerless to be a patron to his people. But whoever follows him (Vayu) o r
endeavors to maintain one’s adherence to him, is alone competent of supporting
his people.

saao|yaasya A/migarsaaoM|gaanaaM ih rsa: | p`aNaao vaa AMgaanaaM rsa: | p`aNaao ih vaa AMgaanaaM rsa: | tsmaad\
yasmaa%ksmaaccaaMgaat\ p`aNa ]%k`amait tdova tcCuYyait | eYa ih vaa AMgaanaaM rsa: |
22
He is called Ayasa Angiras because he is the essence in the limbs. Verily Prime
Breath is the essence of the limbs, yes, Prime Breath is essence of the limbs.
Therefore from whichever limb the Prime Breath departs, that limb dries up,
since Prime Breath is the essence of the limbs.

eYa ] eva baRhspit: | vaagvaO baRhit | tsyaa eYa pit: | tsmaadu baRhspit: | eYa ] eva ba`*maNaspit: | vaagvaO
ba`*ma | tsyaa eYa pit: | tsmaadu ba`*MaNaspit: |
He, verily is Brihaspati, Speech is what streams from him and this his Lord,
therefore he is Brahamanaspat.
Bhashya:
is~gauNaO: sava-pUNa-%vaad\ baRhit tu sarsvatI | Anantvaod$p%vaad\ saOva ba`*maoit kIit-ta | ivaYNaunaa baRMiht%vaa%Wa
t%pitvaayaurIsvra: ||
Since she is comprehensively endowed with womanly attributes, what streams
as Speech is Sarsvati Since comprehensively endowed with Wisdom or with the
grace of Lord Vishnu, Vayu is her great lord.
Upanishad:

eYa ] eva ba`*maNaspit vaagvaO ba`*ma, tsyaa eYa pit: | tsmadu ba`*maNaspit: |
He, verily is Brihaspati, Speech is Wisdom (ba`*ma) and this his Lord, therefore he
is Brahamanaspat.

eYa ] eva saama; vaagvaO saa, AmaOYa:, saa caamaScaoit t%saamna: saama%vama\ | yaWova sama: PlauiYaNaa, samaao maSakona,
samaao naagaona, sama eiBais~iBalssp-kO:, samaao|naona savao-Na, tsmaaWova saama:; ASnauto saamna: saayajyaM salaaoktaM ya
evamaot%saama vaod |
eYa ] vaa ]d\gaIqa: | p`aNaao vaa ]t\ | p`aNaona hIdM sava-mau<abQama\ | vaagaova gaIqaa | ]cca gaIqaa caoit sa \d\gaIqa: |
Bhashya:
saara%vat\ s~IYau saa dovaI sao%yau>a saama$pt: | gaIqao%yau>a tdud\gaIqasamaa#yaao|Qama-tnaustyaa | AQa-naarInarpuvaa-yau:
ku~icadIirt: ||
Since she is superior among women she is indicated by saa. Since is presiding
deity over speech she is indicated as gaIta. Since her half form is female, Vayu
is designated as saama as well as ]d\gaIqa.
Upanishad:
23
tWaip | ba`*mad<aScaOiktanaoyaao rajaanaM Baxayannauvaaca, AyaM %vasya raja maUQaa-naM ivapatyaat\, yaidtao|syaasya
Ai=garsaao|nyaonaaodgaayaidit; vaacaa ca (ova sa p`aaNaona caaodgaayaidit |
As to this: Brahmadatt Chaikitaneya, while drinking Soma remarked that let
Soma sever my head if I say that Ayasa Angiras chanted Udgitha in any other
manner whatsoever. He did indeed chanted Udgitha, with Prime Break and Vak.
Bhashya:
Ayaasyaao ivaSvasaRgya&o tona|ivaYNao|nvagaayat |
Ayasya sage graced by Vayu in the male-female form recited saama during
Brahma’s sacrificial function.
Upanishad:
tsya hOtsya saamnaao ya: svayaM vaod Bavait hasya svama\, tsya vaO svar eva svama\, tsmaadai%--vajyaM kirYyanvaaica
svarimacCot\, tyaa vaacaa svarsaMpnnayaa$va-jyaM kuyaa-t\; tsmaV&o svarvantM iddRxant eva, Aqaao yasya svaM Bavait,
Bavait hasya svaM ya evamaot%saamna: svaM vaod |
Whoever is wise in Wisdom of saama, has that Wisdom , wisdom indeed is its
tonal quality, Therefore whoever desires to performs the duties of a ?i%vaja in
sacrificial functions desires to have tonal quality rich in excellence.. Possessed
of such tonal quality rich in excellence he participates in the sacrifice. People
desire to see ?i%vaja with good voice, as one with rich in tonal quality. One who
know the resplendence of the voice, rich in tonal quality attains resplendence of
the Wisdom.

tsya hOtsya saamnaao ya: sauvaNMa- vaod Bavait (asyasauvaNMa- | tsya vaO svar eva sauvaNa-: | Bavait (asya sauvaNMa- ya
evamaott\ saamna: sauvaNMa- vaod ||
Whoever is wise about the golden resplendence of the saama attains the golden
resplendence of the saama. The tonal quality of the saama verily is golden in
resplendence. Whoever is wise in Wisdom of the golden resplendence of the
saama attains resplendence of the saama
Bhashya:
gaRhkaoSaaidkM yat\ svaM td`UPyasya pro isqat: | BaUYaNasvaNa-$pI ca sa evaaip svaro isqat: |
Vayu who is the deity presiding over the different stages of the body in very
much immersed in the tonal quality of the saama becoming the inherent essence of
tonal quality.

24
Upanishad:
tsya hOtsya saamnaao ya: p`itYzaM vaod p`it h itYzit | tsya vaO vaagvaova p`itYza | vaaica ih KlvaaoYa ett\
p`aNa: p`itYztao gaIyato | Anna ]%yauhOk Aahu: |
He who knows saamana\ as support is fully supported. Speech, verily is its support
and thus supported the Prime Breaths chant, some saying that it is the
nourishment.
Bhashya:

vaagaIind`yaM pIz$pM tsya p`aNasya saMisqatma\ | gaanakalao|nyada %vannaM p`aNapIzimait smaRtma\ |

For the Pime Breath when chanting saamana\ the instrument of Speech becomes the
foundation, On other occasions nourishment becomes the foundation.
Upanishad:
AQaat: pvamaanaamaovaaByaaraoh: | sa vaaO Klau p`stota saama p`staOit | sa ya~ p`stUyaat\ tdotaina japot\ - Asatao
maa sad\ gamaya | tmasaao maa jyaaoitga-maya | maR%yaaomaa-|maRtM gamayaoit | sa yada haa|satao maa sad\gamayaoit | maR%yauvaa-
Asat\ | sadmaRtM | maR%yaaimaa-|maRtM gamaya | AmaRtM maa kuiva-%yaovyaOtdah | tmasaao maa jyaaoitgapmayaoit | maR%yaauvaO- tma:
| jyaaoitrmaRtM | maR%yaaomaa-|maRtM gamaya | AmaRtM maa kuiva-%yaotdah | maR%yaaomaa- |maRtM gamayaoit naa~ itroihtimavaaist |
Aqa yaanaItraiNa stao~aiNa toYvaa%manao|nnaV maagaayaot\ | tsmaadu toYau varM vaRNaIt yaM kamaM kamayato tM | sa eYa
evaMivadud\gaata Aa%manao vaa yajamaanaaya vaa yaM kamaM kamayato tmaagagaayait | tQvaOtllaaokijadova | na
hOvaalaao@yatayaa ASaaist ya evamaott\ saama vaod ||
Now therefore, the repetition is only for the sake of purification of the hymns.
Verily the Priest who recites the chant while reciting let the sacrifice recite
along the three vows, from the non-Existence lead me to the Prime Existence,
from obscurity to the illumination, from death to immortality. When he says
from the non-Existence lead me to the Prime Existence, the non-Existence is
verily death the Prime Existence is immortality. From death lead me to
immortality, this is what he says. From obscurity to the illumination - obscurity
is verily death, illumination is immortality. From death to immortality – make
me immortal that is what he says. There is no mystery here. Whatever other
hymns there are, from them one should gain nourishment by chanting. He
should choose what ever desires he desires to be fulfilled. The udgitha priest
who is wise in Wisdom of this chant he gains by chanting whatever desires he
has desired or himself or for the sacrifice. This indeed is called world-
conquering. The one who is wise in Wisdom of this chant for him there are no
fears being without the world.
Bhashya:
25
pvamaanaa [it p`ao>a mau#yavaayau%va yaaoigana: | AnaaidkaalasaMbawayaaogyata saa p`kIit-ta | savaa-iQa@yaaraohNaM tu
toYaamaova ivamaui>gama\ | p`stavakalao p`staotuM yaaogyaao vaayaupdsya ya: | japod\ yajaUMiYa %vaotaina ~IiNa ivaYNauM smarta
sada smarna\ | Asatao maa said%yaaid ivaYNaup`aqa-naBaaMija ca | Wai~MSallaxaNaO: samyaga\ yau>avaayau%vayaaogyaka: |
inayamaonaOva ivaYNaaostu p`aduBaa-vaa ivaSaoYat: | sahsa`aroNa cak`oNa icai*nata dixaNao kro | gadyaa|YTaEayaa caOva
Satavato-na kMbaunaa | vaamao kro tqaa|bjaona sahasa`dlaSaaoiBanaa | AYTaivaMSalxaNaaScaigarISapdyaaoigana: | catuiva-
MSaitmaarBya YaaoDSaada saura: smaRta: | Aa|YTkadRSaya: p`ao>astdUnaaScak`vatI-na: |
Those who are eligible for the status of Prime Breath are known as
Pavamaana. This eligibility should be well-established from time immemorial.
When delivered they gain higher place than others who are delivered. Those
who are eligible for the status of Prime Breath being qualified to chant saamana\
when chanting the three mantras ‘from the non-Existence lead me to the
Prime Existence, from obscurity to the illumination, from death to immortality’
– should recite keeping in mind for the purpose of propitiating Vishnu. Those
who are endowed with goddess Sarasvati’s thirty-two divine attributes are
indeed eligible for the status of Prime Breath. In Rama and Krishna descents of
the supreme Self goddess Sarasvati’s thirty-two divine attributes are more
explicit than in Vayu. Besides on the right side body of the supreme Self there
are propitious marks of discus of thousand-measure wide size and mace of eight
fold measure. On the left side of the body the sign of conch endowed with
strength of hundreds of stormy winds and the sign of thousand petalled lotus
flower. Those who are eligible for the status of Rudra are endowed with are
endowed with twenty eight of those attributes. As regards rest of the gods they
are endowed with according to gradation between twenty four and sixteen of
those attributes. Seers are endowed with attributes between sixteen and eight
attributes and the emperors having less than those number of attributes.

Asad\ du:Ka%makao maR%yau: sadanandamaRtM smaRtma\ | tmaao|&anaa%makao maR%yau: jyaaoit&a-naamaRtM matM | maR%yaaomaa-|maRtima%ya~
maR%yaumaraova ca | evaM ivad\ vaayaupdyaaogyaa ]d\gaatar eva tu | yada BavaoyaustoYau tda yaajaI tu vaRNayad\ varM | Aa%manao
yaaijanao vaip (ud\gaatOvamivadao yaid | Aagaayaot\ td\ Baavaonnaa|~ kaayaa-|iBaYTo ivacaaraa | evaM tM saamanaamaanaM
vaayauM yaao vad saadrM | tsyaoYTlaaokraih%yao naa|Saa kaayaa-|irNaa @vaicat\ | tsmaad\ vaayau%vayaaogyaOih- yaoYaaM laaoka:
p``kIit-ta: | toYaamalaaokSaMka ca naOva kaya- kdacana | yaasmaannaarayaNasyaaitip`yaa: p`a
Na%vayaaoigana: | [%yaaid mahaaMihtayaama\ ||
Asat\ - Non-Existence is mournful death. sa%ya, the Prime Existence is joyous
immortality. tmasa\ is deathly ignorance. Luminous resplendence is immortal
deliverance. The sacrificer should wish well of those who knowing the meaning
of the mantras have become eligible for the status of Vayu. Such qualified one
not only for himself but also for the sacrificer becomes entitled for the fruits of
chanting saamana\. Of this there no doubt. Similarly those who devotedly worship

26
the Prime Breath in the form of saamana\ attains the desired objects. While those
who oppose may not pray for obtaining the desired objects by worshipping the
Prime Breath in the form of saamana\ but the devotees who worship the Prime
Breath in the form of saamana\ will never cease from praying for obtaining the
desired objects even those who oppose.Therefoe it is said in Mahasamhita that
those who are eligible for th tatus of Vayu are eve dear to Narayana.

Asyaadyat [%yayaasya: | p`isawmaR%ya AmaRt%vaana~ itraoihtimavaaist | eYa ]d\gaa~oit vaayau%vayaaogya: |

twOtllaaokijadovaoit tsmaad\ varaiBayaacanama\ ||
Asya – from his mouth Aayato comes, therefore the Prime Breath is referred as
Ayaasya. maR%yau and AmaRt, these words having been explained as death and
immortality, there is no reason for aany confusion. eYa ]d\gaata means not the
devotee of the Prime Breath but one who is qualified to be eligible of the status
of Vayu. Such one will assuredly attain his desired status therefore, he need not
additionally pray for the status of Vayu.

|| [it ]d\gaIqa ba`a*maNama\ ||

Thus ends the Udgitha Braahmana.

*****

27
 EaIbaRhdarNyakaopinaYad\ BaaYyama\
I,
|| Aqa p`ajaap%ya ba`a*maNama\ ||

Thus begins the Prajapatya Braahmana.

Upanishad:
A%maOvaadga` AasaI%puruYaivaQa:, saao|nauvaIxya naanyada%manaao|pSyat\, saao|hmasmaI%yaga`o vyahrt\, ttao|hM naamaaBavat\;
tsmaadPyao(a-main~tao|hmaiya%yaovaaga` ]>\vaaqaanyannaama p`ba`Uto yadsya Bavait; sa ya%pUvaaoo-|smaa%sava- %savaa-maa%savaa-
npaPmanaM AaOYat\ tsmaa%puruYa:; AaoYait h vaO satM yaao|smaa%pUvaao- bauBauyait ya eva M vaod ||
In the beginning, this (the universe) was alone as the Self, as a Person. Seeing
around he observed no other soul. He conducted himself in the beginning as I
am. Therefore, the name AhM, I arose. Therefore even to this day when one is
addressed, whatever other names he may have, he speaks first of himself as I,
Prior to this whatever identification there were they become wiped of, there
remaining only as the Person. He who knows this, verily wipes whatever
identification there were earlier.
Bhashya

[dmaga`o etsyaaga`o prmaa%maOvaasaIt\ | tt: pruYaivaBaao ba`*,maasaIt\ | puruYaao ivaYNau: | tiWQa%vaat\ puruYaivaQa: | etsya
jagatao (ga` AasaInnaarayaNa: pr: | ek evaEaIyaa saaQma- tmaa%maa puruYao%yaip | Aahustasmaat\ puruYaivaQaao ba`*ma
samaBavat\ p`Baao: | ba`*maadoSvaEaIyaScaOva ina%yaM ivaYNaugau-NaaiQak: | yaqaa tqaOva rud`ado: ba`*maa yasmaad\ gauNaaiQak: |
etsmaat\ puruYaicaQaqta ba`*maNa: saMp`kIit-ta ||
In the beginning, ie before all this came, the supreme Self alone was in
existence. From him was born Brahma with human form. Purusha is Vishnu.
Similar to his form – puruYaivaQa: was Brahma born. Before this creation, the best
among the best, Narayana was alone with Lakshmi. He is known as the Self, the
Purusha. From that Lord Narayana, Brahma was born similar in form. The
attributes of Narayana far exceed the attributes of Brahma and the rest,
including Lakshmi. In this manner he is eulogized as Brahma.

sa tu sava-idSaao dRYT\vaa naanyad\ dRYT\vaa iptamah: | Aba`vaIdhmasmaIit svaahoya%vamanausmarna\ | hatuM Sa@yaimadM sava-
maasaIdokao|BavaM yat: | Ahoya%vaM sva$psya sa evaM samaivantyat\ | ttao|BavaghM naamaa sa caaBaUt\ puruYaaiBad: |

28
AaoYaNaat\ sava-papanaaM pUva-: puruYa ]cyato | narayaNap`saadona ya evaM puruYaaivaQama\ | vaod svaaiBamatM yastu pUvMa-
p`aPtumaBaIPsait | AaoYaot\ svayamanauYT: sana\ ba``*maivaYaup`saadt: |
Seeing all around he – Brahma the grandsire, observing no one else and
remembering his own existence, said I am. This is possible since he alone is the
one created. Therefore his existence was justifiable for considering as distinct.
Therefore he came to consider himself as I am, similar as the Purusha. Since he
has with the grace showered by Naryana, wiped off whatever identification
there were earlier. He who is wise in Wisdom about the names of Purusha and
Brahma, he will gain all the fruits, and should there be any opposition from his
enemies those will be destroyed.
Upanishad:
saao|ivaBaot\, tsmaadokakI ibaBaoit, sa hayamaIxaaM , cak`o yanmadnyannaist, ksmaannau ibaBamaIoit, tt evaasya BayaM
vaIyaaya, ksmaaw\yaBaOYyat\? iWtIyaaWO BayaM Bavait ||
Since (Brahma Prajapati) was alone he was frightened. Therefore even now
one who is alone, is frightened. Then he reflected when there are no enemies
here why does he have to be frightened, whereupon his he was freed from
fright. In truth if there is any one is hostile then one is justified being frightened.
When there is no one hostile then who should one be frightened.
Bhashya

tsya %vaoksya sahsaa yatao iBa: samajaayat | tsmadVaip caOksya inaiva-vaokBayaM Bavaot\ | ivamamaSa- ttao ba``*maa
yasmaanmad\baaQakao na ih | mayaa saRjyaa yat: sava-o [t: pscaa<anaao hr: | At: ksmaad\ ibaBaomaIit tsya
BaIitrpaoihta | ivaYNaaoirit ip`ya<vaa<au tdnyaoYaaM iptR%vat: | ksmaad\ BayaM Bavao<asya samaanaaiwBayaM Bavaot\ |
ivaraoiQanaao|iQakaWa|ip hInaaWa parvaSyat: | hInamaova yatstsya sava-maoca jagad\ vaSao | na ca jaatM tda savMa-
hirrova yat: pr: ||
Since he was then alone Brahma became frightened. Therefore even now if one
is alone one becomes frightened without sense of discrimination. Brahma
reflected that since there in no one else who could harm him, since entire
universe is own creation and even five-faced Shiva is yet to be born, why
should he be frightened ? Thereafter he ceased to be afraid. As far as Vishnu is
concerned he is his dear father, whereas Brahma himself is the father of all the
rest. Then from whom there could be fright when fright comes from one who is
stronger than oneself? Fright may come even from one who is equal in strength,
but then there is no one equal to him in strength. Even those who being inferior

29
are under control, there is fear that one mat come under their control. However
all are under Brahma’s control and he is under control of no one else or there no
one born yet. There is no one more powerful than Hari, who alone is powerful
than Brahma.

Upanishad:
sa vaO naOva romao | tsmaadokakI na rmato | sa iWtIyamaOcCt\ | sa hotavaanaasa yaqaa s~IpumaaMsaaO saMpirYa>aO | sa
[mamaovaa|%maanaM WoQaa|patyat\ | tt: pitSca p%naI caaBavataM | tsmaaiddmaQa-baRgalaimava sva [it h syaa|p
yaa&val@ya: | tsmaadyamaakaSa: s~yaapUya-t eva | taM samaBavat\ | ttao manauYyaa Ajaayant ||
He, verily had no delight, for he who is alone has no delight. He desired to have
another. He became as large as one in embrace with a woman. Out of such
embrace came the two, as the husband and the wife. One self split into two, as
Yajnyavalkya used to say two halves of one pea, the space filled with by a wife.
Out of the union came birth of the human race.

Bhashya

na romao sa tatao ba`*maa tsmaadoksya naao rit: | AVaip pi%namaOcCccasa sqaUla%vamaupagat: | dMpatI saihtaO yaavad\
ba`*maa caOva sarasvatI | tava_ohao|Bavad\ ba`*maa ttao dohM iWQaa|kraot\ | patnaat\ pitp%naI%va Sabd enaaorjaayat |
tsmaat\ tyaaorokasauKM Bava%yaovaaQa-pa~vat\ | ttstsyaamaumaoSaadIna\ dovaana\ sava- manaUnaip | janayaamaasa baaoqasya
p`aQaanyaM ih manauYyata ||
Brahma had no delight, even as the one who is aloe has no delight. Desiring a
wife he became large as when he Brahma and Sarsvati in embrace would be.
Thereafter he split the body in two whereby Brahma and Speech came to
designated as husband and wife. Thereafter Brahma established Rudra and
other gods in Speech and also the Manus. Here it should remembered that
manuYya does not means human beings but the specially enlightened gods and
Manus, since the creative process eulogized with emphasis on gods and other
enlightened progeny.

Further explanation:
One of the distinguishing feature of Madhva’s commentary is that he is not
satisfied by literal translation of the words but insists on searching the mystical
essence concealed within the forms. Therefore, the commonly understood
example of male-female association is not so much importance as Brahman
30
who had till then was alone therefore had not spoken a word desired to speak as
the primary step to become vocal, because only then the Anaaht !kar, the
soundless sound becomes manifest, vocal in many sounds, syllable, word,
sentences etc. paving way to the cycle of creation. ! which is primarily
represented by Vishnu and secondarily by Brahma as his reflection needed
Sarasvati as the energizing power to manifest. Thereafter, what came out to
become created is not the entirety of creation but the best as the enlightened
gods an Manus. If one understands the temporal example of empirical level
then the spiritual mystical essence would not be revealed to the one aspiring
Satya, the Prime Existence.

Upanishad:
saa hoyamaIxaaM cak`o, kqaM nau maa%mana eva janaiya%vaa saMBavait? hnt itrao|saavanaIit; saa gaaOrBavat\, ?YaBa [tr:,
taM samaovaaBavat\, ttao gaavaao|jaayant; baDvaotraBavaot\, ASvavaRYa [tr:, gad-BaItra, gad-Ba [tr:, taM
samaovaaBavat\, tt ekSafmajaayat, AjaotraBavat\, vast [tr:, Aivairtra, maoYa [tr:, taM samaovaaBavat\,
ttao|jaavayaao|jaayant, evamaova yaiddM ikMca imaqaunama\, Aa ippIilakaBya:, t%savMa-masaRjat || saao|vaot\ AhM vaava
sariYTrisma | AhM hIdM sava-masaRxaIit | tt: saRYTrBavat\ | saRYT\yaaM haasyaO tsyaaM Bavait ya evaM vaod ||
She (Sarasvati) wondered, how can he unite with me who was produced from
himself? Well let me hide myself. She became cow, he became bull and united
with her and cows were born; she became mare, he became stallion, she became
she-ass and he became he-ass and united with her and one-hoofed animals were
born; she became she-goat and he became he-goat, she became a ewe and he
became ram, and united with her and goats and sheep were born. Thus indeed
he produced every thing that exists in pairs, down to the ants. He knew, I am
indeed this creation, for I ave produced all this. Therefore he became the
creation. He who knows this, come to be in that creation.

Bhashya

sava-&aip tu saa dovaI ivairMcao Bai>ma%yaip | tadBaya-tamaa%manaSca inatraM Qama-maIxait | AnaaVnant saMbanQamauBayaaorip
jaanatI | s~IsvaBaavaM dSa-tantI saa Qama-imava caOxat | naanaasaRiYTp`isaQyaqMa- saa gaao%vaaidkmaava`jat\ | vaRYaaid$ptaM
saao|ip p`aPya saRYTodmaMjasaa | sava-naat\ saRiYTnaa,aa\BaUt\ tiWt\ t%pu~taM va`jaot\ | ippIilataMtryd`adaO
yaqaayaaogya%vamaa%mana: ||
Though Speech was all-knowing and devoted to Brahma and as his spouse
accepted his relationship with her as righteous and since time immemorial, she
31
nevertheless expressed, true to the hesitation seen among women, her seeming
concern and reservation about having relation with Brahma. But to assist in
creation of the world she took many forms like cow etc. Brahma taking the
male forms created the worlds. Therefore, he came to be known as creation.
Those who know this take birth from Rudra and others as progeny of Brahma,
according to the gradation decided by their attributes.

Aqao|%yaByamaMqat\ sa mauKacca yaainah-staByaaM caaignamasaRjat | tsmaadotduBayamalaaomakmaMtrt: | Aalaaomaka ih

yaaoinarntart: | tViddmaahurmauM yajaamauM yajao%yaokOkM dovamaotsyaOva saa ivasaRiYT: | eYa \ (ova savao- dovaa: | Aqa yat\
ikMicadmaad`M td\ rotsaao|saRjat | tdu saaoma: | etavad\ vaa [dmannaM caOvaannaadSca | saaoma evaannaM | Aignarnnaad: |
saOYaa ba`*maNaao|itsaRiYT: yacC/oyasaao dovaanasaRjat | Aqa yanma%ya-: sannamaRtanasaRjat | tsmaaditsaRiYT: | AitsaRYT\yaaM
hasyaOtsyaaM Bavait ya evaM vaod |
Then he churned himself and produced fire from the source, the mouth and the
hands, the later two being hairless within even as the source is hairless within.
When people say, sacrifice to this, sacrifice to the other, each one as luminous,
all this is, verily, the creation itself. Now whatever is moist from that he
produced semen, and that is the Soma, the elixir. The whole world being the
nourishment and consumer of the nourishment. Soma is nourishment and fire
(energy) is the consumer of the nourishment. This is highest creation of
Brahma, the creation of the gods superior to him (the consumer). Though
himself mortal created the immortals. Therefore t is te highest creation. Verily
he who knows tis become a creator in this vast creation.

Bhashya

AqaannadmaqaaPyannaM saRxyamaIit ivaicaMtyana\ | AaoYzWyaM mamanqyaaMth-staO caOva prsprma\ | tnmauKaScaOva

hstaByaamaMtro|ignarjaayat | evaM sava-sya hotu%vaat\ sava-syaaiQapit%vat: | savao- dovaa eYa evao%yaahuvao- divadao jana:
| svatM~oYau yat: Sabda vato-yau: sava-eva ca | sa rotsa: puna: saaomamasaRjad\ ba`*maivaWr: | svaa-iQakao|ip
yaaogyanvaa%nama%ya-Qama-tyaa pura | Avamaao yaaogyatahInaanaPyaayaumaa-~tao|iQakana\ | yatao|sa`agaitsaRiYTstdovaM yaao vaod
pUruYa: | ivaYNaao: p`saadt: saRiYTM dovalaaoko sa jaayato | Aa%mayaaogyaanausaaroNa sauK&anaaifyauk\ tqaa | [it ba`*matko-
|| Bagavadupasanaamaaha%myamaotdit dSa-iyatuM tViddmaahu: [%yaaVarmBa: ||
Thereafter reflecting he created between the lips of the mouth and the space
between the two palms the energy to digest the nourishment. The between the
lips and the two palms energy sprung up, which the gods attributed to Brahma
as the source of the Energy and its effulgence through vedic scriptures. Because
32
only in one who is independent are the source of every thing is sought. Brahma
the best of the men wise in Wisdom created Soma the elixir from the seed.
Though supreme among all perceived manifest forms, Brahma created
enlightened world of the gods, though possessed of impermanent and transient
bodies wad still far superior. Those who are wise in Wisdom of this, they with
the grace of Vishnu will be born in the divine world enjoying serenity according
to one’s graded attributes and inclination, thus in Brahmatarka. To show that
through propitiation of the Lord alone one attains all these benefits the
statement, tViddmaahu: - thus it has been declared is repeated.

|| [it p`ajaap%ya ba`a*maNaM ||

Thus ends the Prjaapatya Braahmana.

*****

33
 baRhdarNyakaopinaYad\ BaaYyama\
I.
|| Aqa AvyaakRt ba`a*maNama\ ||

Thus begins the Avyakruta Braahmana.

Upanishad :

twodM t(-vyaakRtmaasaIt\, tnnaama$paByaamaova vyaak`Iyat, AsaaOnaamaayaMinadM$pM [it; tiddmaPyaotih-

naama$paaByaamaova vyaak`Iyato, AsaaonaamayaimadM$p [it; sa eYa [h p`ivaYT Aa naKaga`oBya:, yaqaa xaur:
xaurQaanao|vaiht: syaat\, ivaSvaMBarao vaa ivaSvaMBarkulaayao, tM na pSyaint | AkR%snaao ih sa:, p`aNannaova p`aNaao naama
Bavait, vadna\ vaak\, pSyaMScaxau:, SauBvana\ Eaao~ma\, manvaanaao mana:; tanyasyaOtaina kma-naamaanyaova | sa yaao|t
ekOkmaupasto na sa vaod, AkR%snaao (oYaao|t ekOkona Bavait; Aa%mao%yaovaaopasaIt, A~ (oto sava- ekM Bavaint |
tdot%pdnaIyamasya sava-sya yadyamaa%maa, Anaona (ot%savMa- vaod | yaqaa h vaO pdonaanauivandodovama\, kIit-M SlaaokM ivandto
ya evaM vaod ||

Then, this was unmanifest. It became manifest as essence and the form, as
having this essence and this form. Therefore even to this day this is
differentiated by the essence and the name. He entered here even to the tip of
fingures, as it were, as a razor remains hidden in the razor-case, a fire in its
source. Him they see not. When breathing he is called the Prime Breath, when
speaking Vak, when seeing the Eye, when hearing the Ear, when thinking the
Mind. These are merely the names given to the actions. He meditates on one or
the other, then he knows him not, because that is incomplete identification with
one or the other. The Self is to be meditated upon the whole, for there he is
complete. These are all the foot-prints of his who is this Self, and by it the Self,
one knows all this, just as one finds (the cow) by its foot prints. He who knows
this finds prominence and praise.

Bhashya:

ivaSvaMBarao vaayau: | AkR%snaao ih sa: [%yasyaaiBap`aya: sa yaao|t ekOkmaupasto na sa vaodo%yaaid | p`aNa [%yaaid
naamaaina prmaoSvarsya na sava-gauNasaMpUNa-taM vadint | ikMtu p`aNanaaidkma-ktu-%vamaova vadint | Aa%maSabd eva sava-
gauNapUNa-%vaM vadit | Asya sava-sya gauNajaatasyaayamaa%yaOva pdnaIya AaEayaao yasmaadtstM sava-
gauNavaacakonaa%maSabdonaOvaaopasaIt | Anaona (Ott\ savMa- vaod yasmaat\ sava-&ana p`dstsmaat\ sava-gauNapUNa- [%yaovaaopasanaM
tsya yau>ma\ | tdupasanaadova sava-&%vaadyaao gauNaa Bavaint ikmau tsyaoit | pVto|naonaoit pdM saaQanaM | yaqaa
t<a%saaQanaona t<a%flaM p`aPnauyaadovaM sava-gauNayau>%vaona Bagavadupaasanaat\ kit-M SlaaokM ca ivandnto | SaM Slaaok: |
prmaamandM prmaM &anaM cao%yaqa-: | lauk\ p`kaSao [it Qaatao: |

34
ivaSvaMBar is Vayu:. The meaning of „AkR%snaao ih sa:‟ (Him they see not) becomes
clarified from „sa yaao|t ekOkmaupasto‟ (He meditates on one or the other) and other
statements. The one who propitiates the supreme Lord in is partial attributes or
actions would not be enlightened to his complete or comprehensive attributes or
inclinations. Those who propitiates the supreme Lord in his partial manifest
forms becomes enlightened partially. p`aNa and such other words do not represent
the supreme Lord‟s comprehensive entirety of the divine attributes, but indicate
one or the other distinct actions. Aa%ma, the Self represents the entirety of the
attributes of the supreme Lord. The words „Asya sava-sya‟ indicate the entirety of the
attributes like Wisdom and Bliss for which the Lord is pdnaIya meaning the refuge.
„Anaona (Ott\ savMa- vaod‟ means that all these become illuminated by the grace of Hari.
Therefore, since the Lord grants comprehensive entirety of Wisdom the one
who aspires should propitiate the Lord for being enriched. By propitiating him
alone one becomes enriched with comprehensive entirety of Wisdom. pVto Anaona
means making this the instrument. Even as whatever instrument one uses
commensurate will be results, the propitiation of the Lord as one endowed with
comprehensive entirety of Wisdom makes one enriched and prosperous
similarly. lauk\ means Wisdom and the word laaok derived from the root lauk\ means
Wisdom and laaok means supreme Wisdom. Shloka means auspicious and also
supreme Bliss and Wisdom.

Further explanation:

When Upanishad begins saying – “twodM t(-vyaakRtmaasaIt\, tnnaama$paByaamaova vyaak`Iyat,

AsaaOnaamaayaMinadM$pM [it; tiddmaPyaotih- naama$paaByaamaova vyaak`Iyato, AsaaonaamayaimadM$p [it; sa eYa [h
p`ivaYT Aa naKaga`oBya:, yaqaa xaur: xaurQaanao|vaiht: syaat\, ivaSvaMBarao vaa ivaSvaMBarkulaayao, tM na pSyaint |”
then the entire process of creation is narrated, nor as some thing different
distinct created but as some thing different distinct bcoming manifest as
reflection p`iyibaamba. Even after manifestation the unmanifest Whole, Complte
Satya, the Prime Existence continues to remain Whole, Complte with no
diminution, reduction whatoever, as if it is the Bliss of Creation does not
become diminidhed or reduced but becoming more effulgent and enlarged, as
even modern science avers. Manifetation is not so much as creationa it is
effugence of fragrance by a flower, not to be separtedd, never separated from
the flower. The Wili to become effulgent is inseparable as Being effulegent,
except that Satya, the Prime Existence unlike a flower is not gross but subltle, is
not transient but eternal, is not mutable but immutable.

Bhashya:

35
AsaIdokao hir: pUvMa- dovaI naarayaNa tqaa | Anyadvya>taM yatM td\ vya>makraowir: | saRYT\vaa jagaiddM savMa-
saRYT\vaa dohaMSca sava-Sa: | Aa koSaada naKaga`oBya: p`ivaYT: puruYaao<ama: | yaqaa p`aNa SarIroYau xaUrao yWt\ xaUrstuko:
| p`ivaYTmaip tM ivaYNauM na pSyaint pRqaga\ janaa: | p`ivaYT [it caanaMSca naOnaM jaanaait sava-Sa: | yasmaat\
td\gauNaBaagyaao|yaM p`vaoSa: p`aNanaaid ca | tsmaat\ p`aNaaidnaaina kma-naamaaina tsya tu | tsmaat\ p`aNaaidnaamnaaya
]pasto hirmavyayama\ | AkR%snaaopasak: sa syaad\ yasmaat\ td\gauNaBaagaivat\ |
Earlier Hari and Narayani (Lakshmi) were alone in existence. All the rest were
unmanifest. The unmanifest was made manifest. Creating the entire worlds and
also body-forms, he made Prime Breath to enter the bodies, as razor would
enter the razor-case, from hair to the tip of the fingure, though the unenlightened
ones do not know. Even those who know that He has entered, has become
energetic, do not fully comprehend because entering the bodies and energizing
them is only a part of his entire attributes. Therefore, those who propitiate Hari
as Praana and other essences they worship only a fragment of his resplendence,
becoming the worshippers of the incomplete.
pUNa-%vaoip proSasya yastutd\gauNaBaagaivat\ | AkR%snaivat\ syaat\ kR%snasya vao<aa||%maoitivadova ya: | icadanandadyaao
yasya gauNaa AaPta: sadOva tu | sa Aa%maoit p`iva&oyaao gauNaanaamaaiPttao hir: | p`aNanaaidnaI kmaa-iNa
caa|%maSabdaoidnaa tu | tdptda%ma$pM ih gauNaanaamaaEaya%vat: | pdnaIyaimait p`ao>M yatst&ao|ip sava-ivat\ | saava-
&aid gauNastsya ikmauta|%maoSarsya tu | evaM sava-gauNaOyau->M sava-jaIvaoSvarM hirM | yaao vaod t<at\ saaQyaM tu yaqaa
tOstOstusaaQanaO: | p`aPnauyadovamaovaasaaO kIit-M ca prmaM sauKM | &anaM ca prmaM ivandonyau>: sana\ naa~ saMSaya: |
When the supreme Self is fully and completely endowed with all the attributes,
the one who knows him as partially endowed wit attributes must be said not
known him comprehensively and in entirety, He who knows Hari as the Self
alone is the fully and well-enlightened. Not only the bliss of consciousness
but also the life promoting actions indicate the Self. Since the Self is refuge to
all the attributes it is known as pdnaIya. When one who knows this being wise in
Wisdom is qualified for deliverance then what to speak of that one who has to
speak of Hari who is fully endowed with all attributes? The one who knows that
which is Wisdom and the Knowledge which as the instrument that leads one to
Wisdom he will gaining the fruits as the actions warrant, becoming delivered
attains fame and prosperity, supreme delight and supreme peace. Of this there
are no doubts.

tdott\ p`oya: pu~at\ p`yaao iva<a%va p`oyaao|nyasmaat\ sava-smaadMtrM yadyamaa%maa | sa yaao|nyamaa%maana: ip`yaM ba`uvaaNaM ba`Uyaat\
ip`yaMrao%syait [it [-svarao h | tqaOva syaat\ | Aa%maanamaova ip`yamaupasaIt | sa ya Aa%maanamaova ip`yamaupasto na hasya
ip`yaM p`maayautM Bavait |

That One is more dear than the son, more dear than wealth, dear than any thing
else, this Self which is in every body-form, which is in every life. Those who
listening to the one who says that his own self is more dear than any thing else,
make their life and contentment distorted. Since as one thinks so does he

36
become. Those who propitiates Hari as the Self for their contentment there is
not contraction.

sa eYa ivaYNauBa-gavaana\ pu~at\ iva<at\ tqaa|%mana: | Anyasyaadip sava-smaat\ p`oYz eva svaBaavat: | Aa%maanaao|ip
ip`ya%vaM tu tonaOva kRtmaMjasaa | Aa%manaao inaryaayaOva kuyaa-t\ kmaa-iNa ina%yaSa: | yatao|t: svaa%manaScaaip
sqaaip`ya%vamauda)tma\ | sa caodip`yakRd\ ivaYNaunaa-|%maa|ip ip`yataM va`jaot\ | Aismana\ ip`yao ip`yaM savMa- tsmaadok: ip`yaao
hir: | sa caa|%ma Sabdonaaoi_YTao yasmaadaPtgauNa: p`Bau: |

Resplendent Vishnu assuredly is more dearer than the son, more dear than
wealth, dearer than one‟s own self, dearer than any thing else. In truth one‟s
own self being more dear than one‟s sons and the rest is entirely due to the
supreme Self. It is generally seen that some performing actions that would lead
them to the lower world become dissatisfied with one‟s own self. These people
becoming dis-satisfied with one‟s own self do not have their seIf restrained. If
Vishnu makes one dissatisfied with one‟s self then one becomes dis-satisfied
with one‟s own self. If Vishnu is pleased then he becomes pleased with every
thing. Therefore Vishnu verily is the most desirable. Therefore Vishnu alone is
referred as the Self.

Atao ivaYNaao: ipyaM ba`Uyaad\ ya: svaa%maVM dura%amavaana\ | ip`yaraoQaM kraoYaIit tM ba`Uyaad\ vaOYNavaao mahana\ | evaM vadna\
vaOYNavastu samaqa-: ip`yaraoQanao | tsya syaacca ivaSaoYaoNa tdu>\yaovaaip du:iKna: | tsmaat\ sava-ip`ayaao ivaYNauir%yaupasto
sada|ip ya: | naasyaip`ymaina%yaM syaadsya p`Iit: sada Bavaot\ | tsmaat\ sava- ip`yaM ivaYNauamaupaisatOva ina%yaSa: |
ina%yaip`yakrao ivaYNauBaaaaa-vaot\ tsyaaPyaja: svayama\ | [%yaQyaa%mao |

Thus since Vishnu alone is the dearest of all, regarding those one‟s with
distorted self who consider one‟s sons and other thing more dear the wise one‟s
should warn they that they would destroy their self with their one actions, which
they are qualified to restrain them. Or else they would end up being personally
miserable. Therefore, one who propitiates Vishnu his happiness will never be
diminished but will ever increase. Therfore Vushnu should be propitiated as one
who is the most dear and desirable. Whereupon the unborn Vishnu will ever
shower grace on him, thus in Adhyatma scripture.

Upanishad :

tdahu:, yat\ba`*maivaVyaa savMa- BaivaYyant: manauYyaa manyanto, ikmau td\ba`*maavaoVsmaa<a%sava-maBavaidit |

It is said, even as every thing comes to be with wisdom relating to Brahman
even so human beings conduct themselves. What indeed was that which was
known by Brahman that he became all?

Bhashya:

37
ba`*maivaVyaa savMa- BaivaYyaMt: Aa%mayaaogyatapUitM p`aPnauvantao mahantao yadahu: ba`*maivaVyaa svayaaogyaM savMa - p`aPyat [it
| ina%yainadu:KaanandanauBava$pao ih svat ]<amaao jaIva: | tadRSaM $pma&anaat\ itraoihtM ba`*maivaVyaa|iBavyajat
eva | naa caanyaqaa|iBa vyajat [it santao yadahu: t~ koicanmanauYyaa [it manyanto sva$pmaip ba`*maivaVyaa
AiBavyajyatp caot\ td\ ba`*maaip yasmaat\ savamaBavat\ pirpUNa-maBavat\ tsmaat\ sva$pM &a%vaOvaaBavat\ ikimait ||

When wise ones say, „ba`*maivaVyaa savMa- BaivaYyaMt:‟ - one becomes aware comprehensively
and in entirety with supra-sensory Wisdom of Brahman they explain that they
become enlightened according to one receptivity and capacity - Aa%mayaaogyatapUitM
p`aPnauvantao. The best among the Jivas are primarily and essentially of the form of
eternally blissful and without any sorrowful inclination. When men of Wisdom
declare that such eternally blissful form is concealed by ignorance and becomes
revealed by the enlightened Wisdom of Brahman and not become revealed in
any other manner some say if true nature of a Jiva becomes revealed by the
enlightened Wisdom of Brahman how come Brahman who is primarily
enlightened and endowed with comprehensive and entirety of auspicious
attributes could be said to have enlightened of his nature?

Upanishad :

ba`*ma vaa [dmaga` AasaIt\ tda%maanamaovaavaot\ AhM ba`*maasmaIit | tsmaa<a%sava-maBavat\; tvao yaao dovaanaaM p`%yabauQyat sa
eva td\Bavat\, tdYaI-Naama\, tqaa manauYyaanama\; twOt%pSyannaRiYavaa-madova: p`itpodo, AhM manaurBavaM saUya-Scaoit |
tiddmaPyaotih- ya evaM vaod, AhM ba`*maasmaIit, sa [dM savMa- Bavait, tsya h na dovaaScanaaBaU%yaa [-Sato, Aa%maa (oYaaM
sa Bavait, Aqa yaao|nyaaM dovatamaupsto, Anyaao|saavanyaao|hmasmaIit, na sa vaod, yaqaa pSaurovaM sa dovaanaama\ | yaqaa h
vaO bahva: pSavaao manauYyaM BauHjyau:, evamaokOk: puruYaao dovaana\ Baunai>; ekismannaova pSaavaadIyamaanao|ip`yaM Bavait,
ikmau bahuYau? tsmadoYaaM tnna ip`yaM yadotnmanauYyaa ivaVu: ||

Brahma, verily was here in the beginning. He knew himself as I am Brahma.

(the manifest, effulgent creation). Therefore he became all the manifest creation.
Whoever among gods becomes enlightened to this becomes similarly all the
manifest, effulgent creation. It is the same in the case of seers, same in the case
of human beings. Becoming enlightened thus, seer Vamadeva knew that he was
Manu, the Sun too. This is so even now. Whoever knows thus, I am Brahma
(the manifest, effulgent creation) becomes all the manifest creation. Even the
gods cannot prevent one becoming thus, for Brahma is the self of all. So
whoever worships another god, thinking the said god is one and Brahma is
another, he knows not. He is like an offering for the gods, As animals are
offering to human beings even so human beings are offering to the gods. If even
one offering is taken away it creates displeasure, what should one say when
there are many? Therefore it is not desired by gods that men should have this
knowledge.

38
Bhashya:

sa%yama\ | tdip sva$pM ina%yaapraoxa&anaona sava-da jaanaa%yaova | At eva sava-da pirpUNa-imait toYaaM pirhar: |
tda%maanamaovaavaot\ tsmaat\ sava-maBavaidit Aa%maavaa [dmaok evaaga` AasaIt\ [%aaidvat\ sadatnaM &anaM ApUNa-BaavaM caah
|

True, Brahma is aware with supra-sensory Wisdom of his true nature

comprehensively and in entirety as the manifest, effulgent creation therefore he
is completely enlightened. It was not that he was incomplete earlier and became
complete by enlightened Wisdom of Brahman. Thus is the clarification. He
knew himself comprehensively and in entirety therefore he was the complete
one, in the beginning of the creation itself. He was complete means he was
aware as the manifest, effulgent creation comprehensively and in entirety, from
the outset and not consequent to acquiring enlightened Wisdom.

Further explanation:

Sri Madhva even when speaking through heart with emotion and stirring
adulation of Sriman Narayna as one foremost and ardent devotee does not cease
to reasonable and rational when speaking through mind, explaining in balanced,
lucid and judicious clarification. Therefore, without being unduly influenced by
noble and as the evil as the two independent, contrary and contradictory
principles of the Western Dualism, one should approach Madhva’s proposition
of two primary Dvaita principles - one of them, unborn, immutable, eternal,
unmanifest, supremely independent essence, Satya, the Prime Existence
designated as the comprehensive, all pervading Vishnu, the Purusha, “puruYaao
ivaYNau:” and the other born in time and space, mutable, transient, manifest,
eternally dependent designated as the Jiva, the essence and Jagat, as the gross
form. Further Madhva is confident in separating the unmanifest Whole and the
manifest as the primary effulgence designated as the four-faced Brahma - “tt:
pruYaivaBaao ba`*,maasaIt\ |”, “Aahustasmaat\ puruYaivaQaao ba`*ma samaBavat\ p`Baao: |” or the subsequent
subsidiary effulgence Jiva, the essence and Jagat, as the gross form.

It is inconceivable either the four-faced Brahma as the primary effulgence or the

subsequent subsidiary effulgence Jiva, the essence and Jagat, as the gross
formcan be same, similar or equal with Vishnu, who as the principal, primary,
entirety, Satya, the Prime Existence with attributes which far exceed the
attributes of Brahma and the rest. Unlike the subsequent subsidiary effulgence
Jiva, the essence and Jagat, as the gross form the four-faced Brahma was not
incomplete earlier and became complete by enlightened Wisdom of Brahman.
The four-faced Brahma was aware from the outset of his true nature
comprehensively and in entirety as the manifest, effulgent creation, similar to

39
Vishnu’s form – puruYaivaQa:. Therefore, by saying I am Brahman he does not become
similar, identical or be like Vishnu, Purusha Satya, the Prime Existence but as
one who was consciously aware from the beginning of his true form, “Aga`o
Anaaidkalaateva ivaVmaana maa%maanaM jaanaait ca t\d\ ba`*maoit”. His all explanations follow from
this primary premise.

Bhashya:

[dmaga`o – Asyaaga` ]it YaYz\yaqa- iWtIta | AhM AhoyaM ba`*ma pirpUNMa- Aisma sava-da|stIit maoyaM [%yaotO:
ivaSaoYaNaO: Aa%maanaM sva$pmaovaavaot\ | yaVhM Sabd: AsmacCbdaqa-vaacaI AismaSabdScaao<ama puruYao tda||%maanaimait
vyaqMa-syaat\ | At: ahM Aisma SabdaO ]>aQaa-maova | Aga`o Anaaidkalat eva ivaVmaana maa%maanaM jaanaait ca td\
ba`*mao%yaqa-: | sava-inayaMtR%vaona sava-gat%vaadhoyama\ |
[dmaga`o – means before this creation come to be. AhM AhoyaM – means one who cannot
be alienated, Aisma - means one who is consciously aware of his existence
comprehensive and entirety of Being, not Becoming. On the other hand if AhM is
understood as I, then having become aware of his own sva$p, comprehensive
identity it would be sufficient if declared I have become ]<ama puruYa, best of the
Purusha, Vishnu. In which case the words became enlightened - Aa%manaM Avaot\
would be superfluous. Therefore it is proper that the meaning for the words „AhM‟
and „Aisma‟ should as clarified earlier. | „Aga`o Anaaidkalat‟ earlier from time
immemorial „eva ivaVmaanamaa%maanaM janaait‟ consciously aware of one‟s essential form is
the meaning of „td\ ba`*maoit‟. Since he is the all-controller and far-reaching he is
indispensable - Ahoya.

td\ yaao|hM saao|saaO yaao|saaO saao|hma\ yaao|savasaao puruYa: saao|hisma - [%yaaidYTPyahM SabdaM|tyaa-ima%vaonaahoya%vavaacI
| tt\ sa%yaM sa Aa%maat%vamasaIit Badsya navakR%vaao|Byaasaat\ |

The statements „td\ yaao|hM saao|saaO yaao|saaO saao|hma\ yaao|savasaao puruYa: saao|hisma‟ speak of AhM as
the indwelling essence who is Ahoya, indispensable. Similarly, „tt\ sa%yama\‟ „sa
Aa%maa|t%vamaisa‟ have indicated the seven types of differences alone.

tVao|hMsaao|saaO, AhM ba`*maaisma [%yaaid vaa@yaanaaM samyagaqaa-pir&anaat\ Ba`aintp`aPts%vaBaod: At%vamaisa [it

navakR%vaao inarak`I`yato | tVOk Aahursadovaodmaga` AasaIdokmaovaaiWtIyaM | kutstu Kalao saaOmyaOvaM syaat\ | kqa,asat:
sajjayaot [%yaaidnaa AsaWa [dmaga` AsaIdsat: sadjaayat [%yaaidEau%yaqa-apir&anaao%qaBa`maao yaqaa inavaaya-to evaM
Att\ %vamaisa [it vaa@yaonaaip | sa Aa%maa [it Sabdacca | Aa%maSabdsya prmaa%maina ma#ya%vao|ip jaIvao
Ba`aint$ppVto | tinnavaR%yaqa-ca Att\ %vamaisa [%yaah |

40
Comprehensive explanation of tVao|hMsaao|saaO, AhM ba`*maaisma and such other statements
has been given in scriptures through nine denials saying Att\ %vamaisa to remove
any ambiguity. That One alone existed in the beginning, how could there be any
things else be existence? How can non-existence be existence? Such questions
have attended been made in scriptures to remove the illusions even with
clarifications like Att\ %vamaisa and with statements like sa Aa%maa [it, Though the
word Aa%maa is used in relation to the supreme self, he is the self is understood by
many as relating to the Jiva. Therefore, to clarify Att\ %vamaisa this statement is
made.

yaccaaPnaaoit yadad<ao yaccaai<a ivaYayaainah | yaccaasya santtao Baavastsmaada%maoit BaNyato | [%yaaidnaaM vyaaP%yaaidkM
etdaa%myaimadM savMa- [%yaonaonaaocyato | pUNa-%vavaacyaa%ma Sabd Aa%maa pUNa-%vatao hir: [%yaaidnaa sa Aa%maa [it pUNa-
%vamaiBaQaIyato ||
That which envelopes, which restrains and terminates all the eternal Self, such
statement having been made in scriptures on account of his comprehensive all
pervading reach he is referred as This Self is this all entirety. Self indicates
entirety of attributes and the Supreme Being is entirety of attributes and not the
Jiva.

yaqaa saaomyaOkona maRi%pNDona [it sadRSaiva&anaona sadRSaaMtrM iva&atM BavatI%yau>ma\ | laaohmamaiNanaoit maiaNa Savdat\
p`Qaanaiva&anaonaap`QaanaM savMa- iva&atM BavatIit | maiNamau-KM p`QaanaScao%yau<amasya vacaao Bavaot\ [it vacanaat\ | yaqaa
saaomyaOkona naKinakRMtnaona savMa- kaYNaa-yasaM iva&atM syaat\ [it punarip sadRSaona iva&atona sadRSaaMtrM iva&atM
BavatI%yaByaasasta%pyaa-qa-: |

„yaqaa saaomyaOkona maRi%pNDona - even as from one clod of clay …‟similar other objects
become known, thus having been said, „laaohmaiNanaa …‟ with the word maiNa the bead
of gold as the primary object the secondary objects made of gold become
known, again in „yaqaa saaomyaOkona naKinakRMtnaona savMa- kaYNaa-yasaM iva&atM syaat\ [it‟ knowing from
one pair of scissors all other objects made of iron are known, thus scriptures
give evidence.

]padanaivavaxaayaamaok%vaivavaxayaaM caOkonaoit ivaSaoYaNaM, ipNDonaoit, ekona maiNanaoit, punarokonait ca ivaSaoYaNaaina

vyaqaa-ina Bavaoyau: | tismana\ pxao maRda iva&atyaa laaohona iva&atona kaYNaa-yasaona ca iva&atona savMa- iva&atM BavatIit
va>vyaM | na (okmaRi%pNDivakarBauUtM savMa- maRnmayaM | na ca tonaO@yaM sava-sya ivaVto | na caOklaaohmaiNakayMa- sava-
laaohmayaM | na ca tonaOkIBaUtma\ | na caOknaKinakRMtnakayMa- savMa- kaYNaa-yasaM |
If these three examples are accepted as suggesting non-dual nature aspect of the
relationship between the supreme Self and the individual self, then the
adjectives like ekona ipNDona, ekona maiNanaa would not only be worthless but

41
contradictory. In that case it would have been sufficient to say that knowing
clay, gold or iron, all the things made of clay, gold or iron would be known. It
was not only unnecessary to use the words like ekona ipNDona, ekona maiNanaa etc. but
would create adverse connotation. Because from one clod of clay all pots and
pans cannot be created there could be no relationship between one clod of clay
and all pots and pans. Since between them there no cause-effect relationship
there can be no non-dual identity. There the adjectives used become useless and
contradictory.

vaacaarMBaNaM ivakarao naamaQaoyaM maRi<akOva sa%yaM [%yaaid p`Qaanapir&anao gauNaBaUtM pir&atimava BavatI%ya~ dRYTaMtrma\ |
vaacaa naamnaarMBaNaM ivakar: | ivaivaQa%vaona ktu-M yaaogyaimait ivakar: | sa%yaM sava-da ivaVmaanaM naamaQaoyaM maRi%yako%yava |
saMkot $poNa naanaaivaQaaina naamaaina ktuu-M Sa@yanto | tqaaip Saas~ p`yaaogaisawmaRi<akaidnaamapir&anaat\ i<annamaicad\
Bavait | evaM ina%yaasaamyaaitSayasava-gauNapirpUNa- prmaoSvar pir&anaat\ sava-imad Bavait |
In the end of the above examples referring the modification only as name,
substantive truth arising from speech, clay and the rest verily being modification
being the untruth is shown through examples. When unmanifest pure vaak\,
Speech becomes manifest variously in descriptive words and sentence the
becomes ivakar modified, this is what scriptures say. What comes to be diversely
described is the modification. Satya, the Prime Existence is what eternally IS,
diversely described words are verily similar to the gross. Through suggestive
forms and various examples the meaning is possible to be revealed. Therefore
through clay and other scriptural examples the true essence becomes luminous.
In this manner through use of common marks and symbols the comprehensive
entirety of the divines attributes becomes accessible.

yaqaOkismana\ Jaanapdo p`QaanapuruYaoYau pir&atoYvaahUtoYvaagatoYau ivanaaiSatoYau rixatoYau vaa saavaao- janapd: pir&at AhUt
Aagatao ivanaaiSatao rixat [%yaucyato | yaqaa ca rajasau naaiSatoYau naaiSata pRiqavaI savaa-Qaat-raYT/oNa duna-yaO: [it |
yaqaa ca koSaaMica puruYaaNaaM rxaNaona SaSaasa pRiqavaIM savaMa - saSaOlavanakaananama\ [it | evaM savaao-<amasya prmaoSvarsya
iva&anaat\ savMa- iva&atimava Bavait | na ca ma%nmaa~iva&anaat\ GT SaravaaidsaMsqaa iva&ata Bavaint mau#yat: | tqaa
sait dRYTmaRd: puruYasya GaTSaravaidija&aasaa na syaat\ |
Even as in a city if the principal person is known, invited, destroyed, protected
then the entire city is said to be known, invited, destroyed, protected, even as
when with the destruction of the King the entire kingdom is said to be
destroyed, even as when some persons are protected the entire forest is said to
have been protected, even so the best of the persons, the supreme Self is known
then everything is said be known. It is not that knowing the various forms made
of clay are known then the essence within those forms made of clay becomes
known. Knowing the some forms made of clay does not make one know all, the
entirety of the forms made of clay.

42
saRiYTkqanaM ca p`Qaanyaaqa-ma\ | ~IiNa $paiNa%yaova sa%yaM [%yaip p`aQaanyaaqa-maovaaiamaainadovatapoxayaa | tojaaoiBamaanavaana\
ba`*maa vaayauScaabaiBamaanavaana\ | rud`:ixa%yaiBamaanaI caaPyaotnmayaimadM jagat\ | AiBamanyamaanasaitas~ya et |iBamaainana:
| ivaYNaaojaa-ta: k`maoNaOva pUva-smaadu<arao<arM | tojaao|bannaaiBaQaa tsmaad\ eYaamaova p`kIit-ta | eto ca ~IiNa
$paNaI%yaiBaQaagaaocara: saura: | ba`*mavaayauigarISaByastByaao jaatimadM jagat\ | Atao|ignasaUya-saaomaanaamaip $pM
tdud\Bavama\ | Atao|ignasaUya-saaomaanaaM naamaaPyaoYaaM p`kIit-tma\ | saadnaad\ yamanaaccaOva sa%yamaoYaaM ~ya: saura: | toYaaM sa%yaM
hir: saaxaad\ yatstoYaaM inayaamak: | p`Qaanao sa%yaSabdao|yaM EauitiBa: samauda(tM |
The Primary purpose is clarifying the process of creation. Narrating the three
effulgent forms the primary presiding deities are indicated. Brahma and Vayu
are the presiding deities over toja, resplendence and Aap\, water and Rudra, the
presiding deity over nourishment, enveloping the entire creation. AS presiding
deities the three were consciously aware of Vishnu in gradual and graded
manner. Now Agni, Surya and Moon had their own respective forms by which
they became renown. Being the primary ones and restrained they were three
luminous beings. Among them all Hari is the controller, overseer primarily
being referred in scriptures as Satya, the Prime Existence.

yaqaOva sava-laaohanaaM p`QaanaM kaMcanaM smaRtma\ | yaqaa maRi%pNDM sadRSaa maRNmayaa: sava- eva ca | yaqaa kaYNaa-ya savMa- sama
kaaYNaa-yantro | evaM sava-sya jagat: sadRSaM EaoYzM eva ca | hirstona tu tj&anaat\ jagat\ &atimavaaiKlama\ | sa
saRYT\vaacaOva saMhta- inayaMta rixata hir: | tona vuaaPyimadM sava-maOtda%myasadRSaao ivadu: | sa Aa%maa pUNa-gauNat: sa saUxma:
sava-gaL sada | savaao-<amaat\ sa%yaM tjjaIvaaiBannaM tdasaura: | ivaduna- %vaM tqaa ivaiw Svaitkotao kdacana |
Even as among all the metals gold is considered the principal metal, just as the
clay in the clod is considered same as all clay, just as the iron in the pair of
scissors is considered same as in all iron, even so the divine essence is same
within the entire world. Hari is the creator and the destroyer, and as well as one
who controller and the refuge, by whom one should understand the entire world
is enveloped as the divine essence. He is the Self endowed with all the subtle
attributes all the time in entirety, Being best among all, being the Prime
Existence he is different and distinct from the unenlightened asuras. Therefore
Shvetketu never ever think like them (the unenlightened asuras).

ikntu ivaYNau: pRqak\ sava- dovadovaoSvar: p`Bau: | pRqagaovaahma%yalpSao>&ana sauKaidk: | [%yaova ivaiwsattmatao
maaoxavaaPsyaisa | savaao-<ama [it &atao ivaYNaumaao-xaimamam nayaot\ | jaIva$ptyaa &atstmaaoM|Qa: p`apyaot\ p`Bau: |
ivaYNaaoda-syatyaa ivaYNaao: saamaIPyaM maaoxa ]cyato | na ivaYNau%vaM tu maaoxa: syaadoYaao|himait caa|smaRto: |
saMsaarsaagarat\ tINaao-mau>ao|himait caasmaRit: | yada tda ivamaaoxaoNaM okM flaM &ainanaao Bavaot\ | yaqaa
maQaukrOnaanaaivaQapuYprsaO: sah | maQau%vaM p`aipt: saMivadBaavaanna sauKI Bavaot\ | yaQaa naVa na mau>a ih samaud`M p`aipta
Aip | [yamaistIit caa&anaad\ yaqaa sauPtao na maucyato | p`layao|ip hirM p`aPt: pEqa@%va&anavaja-naat\ | evaM
jaIvaoSayaaoBao-d&anaat\ ivaYNaao: sadaoccataM | &a%vyaOva maucyato yasmaadovaM jaanaIih pu~k | [it ba`*maaNDo | magnasya ih
pro|&anao ikM na du:KtrM Bavaot\ | [it maaoxaQamao- | tsmaOsvalaaokM Bagavaana\ saBaaijat: saMdSa-yaamaasa | [%yau>\vaa na

43
vat-to ya~ rjastmastyaao sa%vaM ca imaEaM na ca kalaivak`ma: | na ya~ maayaa ikmautapro hrornauva`ta ya~ saurasyaraica-
ta: | [it Baagavato | AadSa-yat\ svakM laaokM ba`*maNao iva^YNaurvyaya: | yasmaad\ pdat\ prM naaist ya~ mau>a
]pasato | [it ca hirvaMSaoYau | At: prM na yat\ pdM [%ya~aip yacCSabdsya yasmaaid%qa-: | ya<aid%yaadya: Savda:
pMcamyaqaa-Sca kIit-ta: | [it ca |
Vishnu is distinct from all other gods, supreme to them, know as distinct from
you with your little knowledge, strength and delight. In this manner alone you
will attain deliverance. Because only those are wise in wisdom to them alone
Vishnu leads to deliverance, while those who think him of the form common to
Jivas, the Lord provides them the obscure worlds. Considering one self
subservient and desiring to be near him is considered as maaoxa, deliverance.
Desiring oneself to be like Vishnu is not maaoxa, deliverance. Because even in maaoxa,
deliverance come will not such experience. If one thinks that in deliverance one
would not have any experience at all, then what is the satisfaction of having
transcended the temporal life and become delivered ?

Even as sweetness of honey is achieved choosing juice from different flowers

but the juice in different flowers not having experience of that sweetness, even
as the rivers have no distinct experience reaching the ocean, even as knowledge
that this surely exists does not deliver one who is not awake, because even after
the final dissolution and attaining proximity to Hari with termination of distinct
knowledge one does not become delivered but know that only with awareness
of the distinct and difference of the individual self from the supreme Self does
one become finally liberated, thus has been recorded in Brahmanda purana. If
the delivered one remains submerged in ignorance he will remain in distressed
state, thus in Moksha \Dharma scripture.

The resplendent lord spoke to Brahma showing his own world, where sa%va
(luminous) attributes are nither mixed with raja (energetic) or tma (obscure)
attributes, nor the modifications due to the influence of Time come to be, nor
maayaa (illusion), neither Prakriti nor performance of any actions influenced by
Prakriti, where both the enlightened dovaas and the un-enlightened Asauras worship
Hari, thus in Bhagavat Purana. Vishnu, the immutable lord showed his own
world, superior than which there is no other where the liberated ones propitiate,
thus in Harivamsha. By using words „no other place superior to this‟ verily this
is the only one has been inferred.

ivaVa||%maina iBadaBaaoQa: | AxmaaMBaaonalaainalaivayanmana[ind`yaaqa-: | BaUtaidiBa: pirvaRt: pirsaMi&Gaxau: |

AvyaakRtM ivaSait yaih- gauNa~yaa%maa kalaM prM svamanauBaUya pr: svayaMBaU: | evaM pro%ya BagavaMtmanaup`ivaYTa yao yaaoiganaao
ijatmarynmanasaao ivaragaa: | tonaOva saakmamaRtM puruYaM puraNa: ba`*ma p`Qaanamaupayaan%yagataiBamaanaa: | BaodRYT\yaaiBamaanaona
ina:saMgaonaaip kma-Naa | [%yaaid ca | AiQap%yamaRto caOva Aanandona ca kma-Naa | savao- to b`a`*maNastOva tulyaa Baaogaona
ivaYayaoNa ca | naanaa%vaonaaiBasaMbauwastda t%kalaaiBaivanaa | p`kRtaO krNaatIta: svaa%manyaova vyavaisqata: | p`dSa-
44
iya%vaa (a%maanaM p`kRitstoYau sava-Sa: | puruYaanya bahu%vaona p`tIta na p`vat-to | p`vat-it puna: sagao- toYaaM saa na p`vat-to
| saMyaaoga: p`kRtonaO-YaaM mau>anaaM t<vadSa-naat\ | samaa du:KinavaRi<astu mau>anaamaip sava-Sa: | manauYaaidivairMcaaMtM sauKM
mau>aOSatao<arma\ | [it baayaup`ao>o | eka%myaM naama yaiddM koicad\ Ba`UyaurnaOpuNaa: | Saas~t<vamaiba&aya yaqaavaadbalaa
janaa: | kamak`aoQaaiBaBaUt%vaadhMkarvaSaM gata: | yaaqaatqyamaiva&aya Saas~aNaaM Saas~dsyava: | ba`*mastonaa inaranaMda
Ap@vamanasaao|iSavaa: | vaOgauNyamaova pSyaintna gauNaaina inayaMjato | toYaaM tma: SarIraNaaM tma eva prayaNama\ | Anya
[-Sastsqaanaao|hM [it &anaM ivapiScatama\ | AiQa@ya&anamaISasya yatao|nya%vaona yaujyato | yatL sva$ptScaanyaao
jaaitt: Eauittao|qa-t: | kqamaisma sa [%yaova sam,baMQa: syaadsaMiht: | bahva: puruYaa ba`*mana\ ]tahao ek eva tu |
kao (~ puruYaEaoYzstM Bavaana\ ba>umah-it | vaOSaMpaayana ]vaaca - naotidcCint puruYamaokM kurukulaaod\Bava | bahUnaaM
puruYaaNaaM ih yaqaOta yaaoinarucyato | tqaa tM puruYaM ivasvavyaa#yaasyaaima gauNaaiQakma\ | [it ca maaoxaQamao- |
Wisdom regarding the relationship between the supreme Self and the individual
self is clarified here. The statement in Bhagavat Purana that that the supreme
Self is different and distinct from the individual self is the true Wisdom. Brahma
who presides over the three attributes and over all lives after the close of the
sanctioned period of Time then desiring to exterminate the creation enters the
supreme abode of the universal Self along with the five elements like earth and
the rest, mind, intellect and ego-sense, the speech and the attributes making Sai>,
Laksmi the transitional instrument. The qualified yogis restraining their mind
and being dispassionate through their inherent energy and becoming
enlightened in Wisdom along with four-faced Bahma attain the world of the
supreme self. By them the immortal world og the ancient Purusha is entered,
placing Brahma in the forefront they enter, as distinct and different personal
identity and unattached, by such this distinct existence of the supreme Self and
the individual self is affirmed.

In the state of deliverance human beings giving up all temporal activities but
performing actions with exultation, enjoying ecstasy become similar to but
never same as the supreme Self, reveling in the Wisdom of being distinct from
the Lord. Without enjoying the pleasures of the senses he exists in the form of
the PrimeExistence-Consciouness-Bliss (sai%cadanand) state of divine bliss of
beatitude. Prakriti becoming the instrument for such exalted divine experience
enlightenment, becoming attuned to the discriminative relationship of the
supreme Self and the individual self. Since those who are yet in undelivered
state are numerous Prakriti associates in their temporal activities. In the state of
deliverance due to their enlightened Wisdom, the liberated ones Prakriti is not
involved and therefore, there is similarity in being freed from sufferings. The
pleasures becoming increasingly accelerated hundred times till they reach the
proximity with the four-faced Brahma, without their being any deviation on th
graded categorization (tartmya) among those delivered, thus in Vayuprokta
scripture.

45
Some unskilled ones say whatever is here is non-dual, a unitary principle. Thus
they say un-enlightened of the true meaning of the scriptural statements. Under
influence of desires, anger, ego-sense and without understanding the essence of
the scriptural statements they become disillusioned. Without enlightenment,
without being blessed, without a mature mind they see the supreme Self as one
without attributes overlooking his attributes as conceived on temporal level.
For them with obscure minds every thing observed is obscure and dismal. Only
wise ones endorse that the supreme self is distinct from the individual self,
because only then the preeminence of the supreme self becomes established and
confirmed. The supreme self is all pervading whole, the individual self is the
incomplete fragment, the former is the Lord, completely fulfilled, unattached to
the fruits of action, completely satisfied, the latter is the subservient one, with
partial endowment, attached to the fruits of action, partially satisfied. How then
the individual self can claim “AhM ba`*maaisma” that he is the supreme self? For the
query : O Sage, enlighten me whether in world there exist many or only few
who are completely and comprehensively aware. If there are many who among
them is the supreme and the reasons for being so, Vaishmpayan clarified that
there are many who are completely and comprehensively aware, but of them
only one is the supreme one, who is the source, who is all-pervading and full of
auspicious attributes. Thus in Moksha Dharma sripture.

WaivamaaO puruYaO laaoko xarScaaxar eva ca | xar: savaa-iNa BaUtaina kUTsqaao|xarmaucyato | ]<ama: puruYyas%vanya:
prmaa%mao%yauda)t: | yaao laaok~yaamaaivaSya ibaBa%ya-vyaya: [-Svar: | yasmaat\ xarmatItao|hmaxaradip caao<ama: |
Atao|isma laaoko vaodo ca p`iqat: puruYaao<ama: | yaao maamaovamasaMmaUZao jaanaait puruYaao<amaM | sasava-ivad\ Bajait maaM sava-
Baavaona Baart | [it gau(tmaM Saas~imadmau>M mayaa|naGa | etd\ bauw\yaabauiwmaana\ syaat\ kRtkR%yaSca Baart | [it
ca | ba``*maNasad\gauNaanaam ca BaoddSya-QarM tma: | BaodaBaop`dSaI- ca maQyamaM tu tamaao ivaSSat\ | [-Yad\ Baodp`dSaI- ca tma
evaao<arM va`jaot\ | ivajaanaIyaat\ ttao ba`*ma sada sava-gauNa%makma\ | gauNaanaaM ivaSaoYaao|ist na ivaBaod kqaMcana | to cao
savao- gauNaa puNaa-stcCrIr: pr: smaRt: | Aanand&anaSa>\yaaiddohM ivaUNauM tu yao janaa: | AdohM BaUtdohM vaaivadusto
caaQarM tma: | tqaa p`kRitdoh&a: kma-dohivadao|ip vaa | tsmaadanandica_ohM icadanandiSaraomauKma\ | icadanandBaujama\
&anasauKOkpdsaaMgauilama\ | AkoSaada naKaga`oBya: pUNa-ica%sauKSai>kma\ | p`%yaoKM ca gauNaaMstaMstu sada sava-
gauNaa%makana\ | &a%vaa ivamaucyato ivaYNaao: p`saadanmaanauYaao|ip sana\ | jaIvaaBaodM tqaa|BaodM jagata yao ivadu: p`Baao: |
to|ip yaaint tmaao GaaormaQarM ba`*matskra: | BaodaBaodM ivaduyao- ca jaIvaOstu jagata|ip vaa | prsya ba`*maNaao yaaint
tmasto|Pyau<arM sada | Abaod&a: p`kR%yaa|ip BaodaBaodivadstqaa | to|ip yaaint tmaao GaaormaQarM caao<arM k`maat\ |
tsmaat\ savaao-<arM ivaYNauM pUNa-sava-gauNaaoicC~M | ivajaanaIyaad\ ivamau>\yaqMa- savaotScaivalaxaNma\ | AnQatma: p`ivaSaint yao
dohM prmaa%maana: | iBannaM ivajaanato ivaYNaaoiBa-nnaaiBannaaoip vaa | AnQatmaM p`ivaSaint p`aQauBaa-vaastu yaaoip vaa | sava-
BaUtisqatana\ vaa|ip iBannaana\ jaanaint yao|iKlaana\ | iBannaaiBannaivadao vaa|ip iSarM p`aNyaaidkM tqaa | iBannaM imaqaao
ivajaainayau-iBannaaiBannaivadao|ip vaa | to|ip yaaint tamaao GaaorM yatao naOvaaoi<aiqa: @vaicat\ | p`aduBaa-vaatyaa yao ca
tdnyaana\ jaanato ivaBaao: | to|ip yaaint tmaao GaaorM tsmaannaOvaMivadao ivadu: | ma%syakUma-k`aoD isaMh vaTu Baaga-va raGavaa:
| kRYNaaO bauWaO kilk d<ahyaSaIYaO-troyaka: | paraSaya-Sca kiplaao vaOkuMzao vaRYaBastqaa | ya&ao QanvaMtirScaOva

46
s~I$pstapsaa manau: | naarayaNaao hir: kRYNa ]pond: sava- eva ca | evamaaVa hro: saaxaat\ p`aduBaa-vaa: p`kIit-ta:
|
In this world there are two Persons, the mutable and the immutable. Mutable are
all the gross body-forms, immutable is the indwelling essence within those
gross body-forms. Best of the Persons is yet another one, who is spoken as the
supreme self, who enveloping the tree worlds manifests as the immutable Lord.
He transcends the mutable and is superior even to the immutable, who here in
the world is acclaimed as Purushottama, the best among Persons. Those who
without becoming obscured accept him as the Purushottama and worship him
with all inclination and without any reservation. The one who listens to this
mystical wisdom spoken by me he will not become wise in Wisdom but
becomes well endowed in performance of his actions, thus having been spoken.

One who sees difference between Brahma and his attributes or differences or
similarity with one another, goes to miserable obscure worlds. The one who
knows the distinction between Brahma and his attributes goes to the
intermediate worlds. One who understands Brahma’s some attributes to be
gross and some to be different goes to the extreme obscure worlds. One should
be conscious that Hari and his attributes are ever comprehensively endowed. In
truth Hari represents his comprehensive and entirety of attributes. One who
considers Hari represented by Wisdom and Bliss as comprehensive attributes as
formless or as one having gross form, even as the one who thinks him having no
body-form or having gross physical body-form or having body-form caused by
performance of actions such ones go to the lowest, miserable obscure worlds.
But those who Hari considers as one endowed with head, face, shoulders, feet,
fingures, from the hair on the head to the end of the nails on the feet which are
full of bliss and energy and attributes which are comprehensively luminous,
divine such one receiving Vishnu’s grace and blessed by his effulgence become
completely delivered from this saMsaar.

Those who consider Hari in essence as neither different and distinct from the
worlds and nor accept his independence from the worlds even as those who or
differences or similarity with one another, accept the difference and distinction
from the worlds robbed of enlightened Wisdom go to the lowest, miserable
obscure worlds. Those who do not in essence consider Hari as different and
distinct from Prakriti ie. Lakshmi or differences or similarity with one another,
also go to the lower obscure worlds even as those who accept the difference
and distinction from Prakriti go to the higher obscure worlds. Therefore one
should for becoming liberated should experience Vishnu as extraordinarily
distinct and endowed with comprehensive attributes all in entirety.

47
Those who consider Vishnu, the supreme Self different from his body or
differences or similarity with one another, they go to the obscure worlds, even
those who see differences in his descents or as dwelling within the creatures, or
in any thing whatsoever, even those who see differences in his head to feet or
differences or similarity with one another, they go to the obscure worlds. Those
who consider many others to be Vishnu‟s descents. Therefore. wise ones should
not think in that manner. Matsya, Kurma, Varaha, Narasimha, Vamana,
Bhargava, Raghava, Krishna, Buddha, Kalki, Datta, Hayashirsha and others,
Parashara Vyasa, Kapila, Vaikuntha, Vrishabha, Tajnya, Dhanvantari, Mohini,
Tapasa, Manu, Narayana, Hari, Krishna, Upendra, even all these are celevrated
as the descents of Hari.

EaIBaU-du-gaMa-|Ba`NaI )IscamahalaxmaISca dixaNaa | saIta jayantI sa%yaa ca rui@maNaI%yaaidBaoidta | p`kRitstona

caaivaYTatWSaa na hir; svayama\ | ttao|nantaMSahInaa ca bala&iPtsaUKaidiBa: | gauNaO: savaO-stqaa|Pyasya p`saadad\
daoYavaja-ta | sava-da sauK$pa ca sava-da &ana$ipNaI || P`aaNa: saU~M mahana\ ba`*maaica<aM vaayauba-laM QaRit: | isqaityaao-
gaScavaoragyaM &anaM p`&a smaRit: sauKma\ | maoQaamaui>iva-YNau Bai>raidgaaopao mahap`Bau: | ?ja: saumaanaao iva&ata
mahaQyaata mahagauru: | hnaUmaana\ BaIma Aanand [%yaaidbahu$ipNa: | ihrNyagaBaa- yao|tIta yaoBaavyaa yaScavat-to | savao-
ivaYNauvaSaa ina%yaM ivamau>orPyanaMtrma\ | etoBya: EaIstu mau>oByaao gauNaO: kaoiTgauNaao<ara | &anaanandbalaaidBya: savao-Bya:
sava-dOva tu | iBannaaiBannaOSca to savao- ba`*maaNastu prsprma\ | AiBamaana: pRqak\ toYaamaanand: sah Baujyato | to tu
iBannaa hroina-%yaM EaIyaao|nyaByasqatOva ca | AivaYTao ivaYNaurotoYau ivaYNaust%va$pk: | ivaYNaaoritip`ya%vaat\ to (QyaQaa-
[it caapidta: | ivaYNaao kovalaBaodo|ip SaoYaaidBya: ip`yaa yat: | ivaYNaao: ip`ya%vao rd\Ba>aOt&anao ca iEayastuto |
mau>aAPyavara ina%yaM savao- kaoiTgauNaona ca | sarsvatI ca gaaya~I Eawa|Va p`Iitrova ca | sava- vaodai%maka
bauiwrnauBaUit: sauKai%maka: | gauruBai>h-raO p`Iit: sava-man~i%maka: Bauija: | iSavaknyaondsainaa ca d`aOpdI kaaiSajaa
tqaa | cand`o%yaaidsva$pa yaastoBya: SatgauNaavara: | ivaYNauBa>aO ca t%p`ItaO &anaanandaidkoYau ca | mau>o: pScaadip
gauNaO: savaOba`*yaOBya [-irta: | SaoYa: sadaiSavaao|Qva-: tpao|hMkar eva ca | na\rao|pTao laxmaNaScaraOoihNaoya:
Saukstqaa | saVaojaatao vaamadovaScaaGaaorst%pumaanaip | duvaa-saa d`aONaIraOrvaScajaOgaIYavyaaid$pka: | pUvaao->OscagauNaO:
savao-staBya: SatgauNaavara: | mau>o: pScaadip sada AtItnagataSca yaa: | AtItanaagata yao ca sava-Saao|Pyavara:
sada | evaM saupaNaa-: savao-|ip samaa: EaoYzO: sadOva tu | savaO-gau-NaOstqaa mau>aOtd\Baayaa-stcctavara: |
taBya:satavarais%vand`a: purndr [tIrta: | toBya: Satavarastnyao [nd`aScaanyaaSca dovata: | iWi~pHcaaidgauNat:
prsprivaSaoiYaNa: | sana%kumaarastu sada purMdrsamaa mata: | sanakaVa naardSca dxaBaRgvaadyaao|ip ca | dovaavara
yaqaa tWnmanavaao|ip p`kIit-ta: | i~catuBaa-gaBaodona to|PyanyaaonyaivaSaoiYaNa: | vaalaI gaaQaIiva-kuiSaSca paqa- [nd`:
purndr: | saudSa-naSca Bart: p`Vumna : sknd eva ca | sana%kumaar: kamaScaOtok eva vyavaisqat: | svaayaMBauvaao
manaud-xaao vaayau: spSaa-iQapstqaa | baRhspitScaainaruw eto saUyaa-idtao|iQaka: | saUya-Sca cand``maaScaOva yamaScaOto ~ya
saura: | p`ao>oByas%vavaraScaanyadovoByaao|ip sada|iQaka: | kat-vaIya-: pRqauScaOva daOYyaintBartstqaa | SaSaibanduSca
maaQaaMta kuku%saa Vastqaa|pro | savao- to ivaYNaunaa||ivaYTa ivaYNaao-iBa-nnaa: sadOva tu | SatavaraSca dovaoBya: kma-
dovaa [it smaRta: | tumbaurup`nauKa yao ca tqaaova-Syaaidka Aip | ivaSvaaima~ba`*mapu~anaRto caaPya?Yayaao|iKlaa: |
saUyaa-idByaao|QamaaScaOva manvaaidByastqaOva ca | vaOvasvatao manauina-%yaM ivaYNvaavaoSaI ttao|iQak: | kat-vaIyaa-idrajaByaa
dovaBaR%yaa: Satavara: | Ajaanadovaasto p`ao>a: toByastu iptriScara: | iptRNaaM saPtkM ya<at\ kma-dvoasamaM matma\ |

48
ivaSvaaima~ao ba`*mapu~O: samaao mainaruda)t: | Aacaaya-: iptRNaaM caasaaO iptRiBa: sah pz\yato | AjaanaoByaSca iptrao
)YTByaao|myao Satavara: | kma-dovagaNaa AYTganQavaa-st%pro Satma\ | AjaanadovaastoByaaonyao iptRBaRScaSatavara: |
svamauKonaOva dovaOya- Aa&aPyaa: sava-da gaNaa: | Aa#yaata: dovaganQavaa- yao %vanyamauKgaaocara: | maanauYaasto tu ganQavaa-
stoByasto ca Satavara: | toBya: SatavaraScaova manauYya0YaI<amaa gaNaa: | dovaaidYvaoYau savao-Yau p`ao>a Aip ivaSaoiYaNa:
| pMcaaMSatao dSaaMSaad\ vaa svasvajaa%yaaM prsprma\ | dovas~Iyaao dSaaMSaaonaa: svapitByastqaa pra: | AYTaMSaaonaa:
p`iva&oyaa yaasaaM mau>aO sah isqait: |
Sri (splendour), BaU (earth), Durga, Ambhrani, Mahalakshmi, Dikshina, saIta,
Jayanti, Satyabhama, Rukmani and others are the prominent manifest forms of
p`kRit, Nature, who is not inseparable but also subservient to the supreme Self.
She is not distinct from the supreme Self. In strength, Wisdom, happiness in all
such attributes she is by many measures deficient. Even then by Vishnu’s grace
she is flawless, full of Wisdom, happy and contented.

Breath, the connection, the great deities presiding over elements, Brahma
presiding over mind, Vayu presiding over strength, determination, restraint,
communion, detachment, knowledge, awareness, recollection, satisfaction,
wisdom, deliverance are all sheltered in Vishnu, the supreme Self. The hymns,
the recitation, the wisdom, the great harbinger, the great Teacher, Hanuman,
Bhima, Anandtirtha all these numerous forms, prevailing earlier as will later,
are all effulgent forms like four-faced Brahma, remaining prior to and later in
deliverance subservient to Vishnu.

Even after these are delivered Lakshmi is hundred thousand time superior in
Wisdom, Bliss and strength to them. Thet are different and distinct from the
supreme Self and one another and revel together in the bliss of their delight.
They are ever different and distinct from Vishnu and also from Lakshmi.
Though Vishnu is dwelling within them, they are not similar like Vishnu.
Because of their intense communion, they are referred as Vishnu’s descents.
Though Vishnu is distinct from them and they different from Vishnu, they are
more dearer than Shesha and others. Even then after their deliverance they are
hundred thousand time inferior to Lakshmi in Wisdom, Bliss and strength.

Sarasvati, Gayatri, Shraddha and others are dear, all knowledgeable,

consciously aware, all contented, devoted to the Teacher an Hari, fully
endowed with the essence of mantras. Shiva’s daughter Indrasena, Draupadi
and similarly the Chandrasena, daughter of Kashi and others are hundred times
inferior in devotion to Vishnu, Wisdom and delight and even after deliverance
inferior to all Brahmas, the effulgent energies of the supreme Self.

Shesha, Sadashiva, Urdhva, Tapa, Nara, Apata, Lakshamana, Baslarama,

Shuka, Sadyojata, Vamadeva, Aghora, Tatpurusha, Durvasa, Asvatthama,

49
Aurva, Jaigishavya and other forms are hundred times inferior in attributes to
those spoken earlier, even after deliverance.

In the same mannr Garudas (eagles) and Sheshas (serpents) are on the same
level in primordial world as well as in deiverance, even as the wives are inferior
to them by hundred measures. Indra and other gods are hunded times inferior to
these goddesses by two, five measures specially between them. Sanatkumara is
understood to be equal to Indra, and all the rest of the Sanaka brothers, Narada,
Daksha, Bhrigu, Manu and others are inferior to Indra, by three or four
measures. Vali, Gadhi, Vikukshi, Partha are sourced from Indra and
Sudarshana, Bharat, Pradumna, Skanda, Sanatkumar and Kama from
Manmatha. Svayambhuva Manu, Daksha Prajapati, Brihaspati, Aniruddha are
superior to Surya, Chandra and Yama. All the rest of the gods are inferior tp
these but equali in importance beyween each others.

Kartavirya, Prithu, Dushyanta’s son Bharat, Mandhatru, Kukutsu all these were
ever distinct from Vishnu but possessing special energy came to be referred as
Vishnu’s descent. Being hundredfold inferior to Agnui and other gods, they are
known as deities prsiding on performance of action. Leaving Tumburu and
other gandharvas, Urvashi and other heavely damsels, Vishvamitra and sons of
Brahma like Marichi and others all the rest of the seers and servants of the
supreme Self are inferior by hundred measures than Surya and others, Manu
and others, Kartavirya and other kings. Tapas Manu becing verily Vishnus’s
energy, therefore, Svayambhuva Manu is superior to Surya. Among all therest
of the Manus, Vaivasvata Manu is known as Vishnu’s special effulgent energy.

Those who are born in the family of enlighted deities but not being known are
the ones spoken as Ajaana. Inferior to them by hundred measures are the ancestors,
out of them seven are known as equal to the deities presiding over performers of
actions. Those who are equal to Vishvanitra and Brahma’s son Marichi are
respected on the same level as the preceptors of the ancestors. Leaving these
the rest are inferior by hundred measures. Among the gandharvas eight are
identical with the deities presiding over performers of actions. The rest are
included in the group of Ajaana deities, leaving them the remaing gandhrvas are
inferior to the ancestors.

Those who give instruction themselves are the gandharvas. They are inferior bu
hundred measures to the ancestors. Those who give instructions through others
are human-gandharvas, who are inferior to the divine gandharvas. The best of
the human beings are inferior to these human-gandharvas by hundred measure.
Even among those spoken as dieities there is difference by five or ten measures.
The divine womemn are inferior to their husband by ten measures and the
gandharva women inferior to their husband by eight measures.

50
Further explanation:

When Upanishad says – “twodM t(-vyaakRtmaasaIt\, tnnaama$paByaamaova vyaak`Iyat … sa eYa [h

p`ivaYT Aa naKaga`oBya:, yaqaa xaur: xaurQaanao|vaiht: syaat\, ivaSvaMBarao vaa ivaSvaMBarkulaayao, tM na pSyaint |”
it means that extent and intensity with which the essence abides in the forms is
neither seen nor known. Krishna says in Bhagavad Gita that – „AxarM ba`*ma prmaM
svaBaavaao|Qyaa%mamaucyato | BaUtBaavaaod\Bavaakarao ivasaga-: kma-saM&t:||‟ (VIII.3) - Axar is the immutable Lord ;
svaBaava is His personified attribute, AQyaa%ma is Prakriti, ivasaga- is His effulgence as form
and essence and kma- being the consequent creative movement. Effulgence
belongs and flows from Vishnu even as fragrance belongs to and flows from
flower. But the comparison stops there and limited with being eternal,
immutable, all-pervading andall-enceloping Vishnu, who as the dominat
symbol is the savao-<ama or puruYaao<ama is with free Will to becomes effulgent but the
flower being transient, mutable, restricted and inhibited by time and Space,
three-fold attributes (gauNa) and inclination (svaBaava) has no free Will to become
effulgent.

tartmya or gradation in effulgence is the dominant concept in Sri Madhva’s

philosophy. Vishnu as the savao-<ama or puruYaao<ama represents the unmnifest supreme
Prime Eistence as described in naasadIya saU\> which makes reference as “naasadasaInnaao
sadasaIt\ tdanaIM naasaId`jaao naao vyaaomaa prao yat\ | .. na maR%yaurasaIdmaRtM na tih- na ra>yaa A*na AasaIt\ p`kot: | AanaIdvaatM
svaQayaa tdokM tsmaawanya~ pr: ikM canaasa ||” - Then, there was neither non-Existence nor
Existence; there was neither air nor the sky beyond. Death did not exist nor was
Then the night; of the day was there no sign. Without breathing (p``aNa), alone with
self-impulse (laxmaI - as potent energy) was That One,- ivaYNau, other than that, there
was nothing else.

When That One, sa%ya, the unmnifest Prime Exsitence, sa%ya wiils he becomes
effulgent, with Lakshmi as the dormant potency but becoming potential with
Vayu as the primary impulse and Brahma Prajapati as the creator of evertthing
created. Then growing, expansding and eneveloping evertthing created he came
to known as as ivaYNau. Therefore, next to ivaYNau in tartmya or gradation were Lakshmi,
Vayu and Brahma Prajapati. Then he enumerates the various, gods, seers,
kings, Manus, and human beings according to their attributes (gauNa) and
inclination (svaBaava) born of nature - “Avaa-gdovaa Asya ivasaja-naonaa|qaa kao vaod yat AabaBaUva |” - Later
than this creation, were the luminous divinities. By way of an elaborate
explanation and examples, he enumerates the various, gods, seers,, kings,
Manus, and human beings familiar to the audience to whom he was addressing
his commentary. Since the elaborate explanation was given by way of examples
familiar to the audience to whom he was addressing his commentary the
explanations and the examples are not be taken as absolute but as relative to be
understood by the listners as the means to reachout to the end and not the end

51
itself. In Mahabharata, Sanatsujaatiya informs Dhritarashtra that even as the
branch of tree is used to direct the attention of a observer to the Moon, the vedic
scriptures (and the examples, kegends, persons mentioned therein) are used to
direct te attention to the supreme Self – “QaamaaMSaBaagasya tqaa ih vaoda yaqaa ca SaaKa ih mahIruhsya |
saMvaodnao caOva yaqaa||manaint tismana\ if sa%yao prmaa%manaao|qao- ||”. If the exapmples are accepted as the
end, the objective then one will miss the point, the reasons for using the
examples in explanations and clarificarion.

Bhashya:

AnaaidSca ivaSaoYaao yaM savao-YaaM maanauYaaidnaama\ | [yaM naIcaaoccata @vaaip na konaaip (paoidtma\ | Sa@yato yaao|nyaqa
kyu-imacCot\ saao|ip tmaao va`jaot\ | yaao|ip vaod sama%vaaona\ savaa-na\ inacaaoccat: isqatana\ | saao|ip yaait tmaao GaaorM
yaScasaamya mauidryaot\ | maanauYaao<amamaarBya ba`*maaMtaanaaM p`ya%nat: | ivaYNaaoBa-i>&anapUvMa- Bavaonmaui>: p`saadt: |
Bai>&anaadua: savao- savao-YaamaPyanaadya: | AnaaidkaalaadarBya vaRwanaamau<arao<arma\ | t<aVaogyatyaa pUtaO-ivaYNaaodR-iYT:
p`jaayato | yaqaaodMcanakuMBaado: sair%saagaryaaorip | Alpona mahta vaaip pUit-yaao-gyatyaa Bavaot\ | evaM
naraidba`*maaMtjaIvaanaaM saaQanaOrip | AnaaidiswOBa->aVO: pUit-raogyatyaa Bavaot\ | AlpO pUit-stqaa|lpanaaM mahid\Bama-
htamaip | Ba>\yaaVOjaa-yatp teYaaM saaQanaOnaa-nyaqaa @vaict\ |
The differnce and distinction in between human beings also is from earliest
times, not circumstantial. No one can interefere or harm such difference and
distinction. Even he who desires to change or modify these differences and
distinctions will be circling round and round in obscure endeavors. Those who
think human beings involved in such gradation (tartmya) equal will surely go to
obscure worlds.

maanauYaao<amamaarBya ba`*maaMtanaaM p`ya%nat: | ivaYNaaoBa-i>&anapUvMa- Bavaonmaui>: p`saadt: | Bai>&anaadaya: savao- savao-

YaaPyanaadya: | AnaidkalaadarBya vaRwanaamau<arao<arma\ | t<aVaogyatyaa pUtaO- ivaYNaaodRiYT: p`jaayato |
yaqaaodMcanakumBaado: sair%saagaryaaorip | Alponaa vaa mahta vaaip pUit-yaaogyatyaa Bavaot\ | evaM naraidba``*maaMtjaIvaanaaM
saaQanaOrip | AnaaidisawOBa->\yaaVO: pUit-yaao-gyatyaa Bavaot\ | AlpO: pUit-stqaa|lpanaaM mahid\Bama-htamaip |
Ba>\yaaVOjaa-yato toYaaM saaQanaOnaa-nyaqaa @vaicat\ |
Beginning from human being and ending with Brahma if the animate beings
propitiate Vishnu through devotion and Wisdom, unattached performance of
actions and clarity in listening, reflection and meditation then with such
enligtened receptivity one is to be delivered. And all will gradually be
enlightened experiencing little or more of the divine presence, according to
one‟s attributes and inclination, capacity and character.

Further explanation:

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According to Madhva tartmya, gradation was not due the form, whether as the
animate or inanimate, in which the individual self abides in but to the extent to
which the essence posited within the form, whether as the animate or inanimate
becomes or is enlightened, luminous in action, according to attributes ( gauNa) and
inclination (svaBaava) born of nature. Madhva clarifies that tartmya, gradation
depends on receptivity, luminous, enterprising and obscure– „i~ivaQaa Bavait Eawa doihnaaM
sa svaBaavajaa | saai%vakI rajasaI caOva taamasaI caoit ||” due to the attributes (gauNa) and inclination
(svaBaava) born of nature. Therefore among all the manifest effulgence, only dovaas
whether animate or inanimate, more in the case of the animate than in the case
of the inanimate being enlightened are qualified to be liberated, so are the
superior among human beings, like seers and sages, kings and renowned human
beings. Ordinary human beings are the intermediates ones, capable of being
creatively active, and subject to pure thought and noble ethical and moral
actions. For the danavaas unenlightened, remaining under sensory influence and
obscurity, the dark, non-luminous worlds alone is the eternal dwelling place.
Every one in the manifest creation has opportunity, whether animate or
inanimate, more in the case of the animate than in the case of the inanimate, to
be liberated from the bondage of the primordial world and be deliverd to the
state of Bliss and Beautitude.

tartmya, the gradation exists from earliest times and could not be breached. The
inherent tartmya, gradation among the animate or inanimate elements, though
one has to live eternally with attributes (gauNa) and inclination (svaBaava) born of
nature as they were created till the end of the creative cycle even after
deliverance with the same attributes (gauNa) and inclination (svaBaava) this realty does
not do not inhibit, limit nor hinder one from deliverance. If one is born with
saai%vak attributes and inclination there is nothing in life to prevent him from
being luminous in life. Similarly, if one is born with tamaisak attributes and
inclination nothing in life will allow him to be luminous in life. Therefore,
neither birth nor opportunities would elevate a human being to a higher status, if
he is not fundamentally receptive to noble thoughts, auspicious speech and
invigorating actions. One is luminous because he is inherently receptive while
others, though born prosperous are inclined to obscure actions. Such ones are
not aware of the luminous self within them, and consider themselves to be the
sole arbiter of their destiny.

If one is born with saai%vak attributes and inclination there is nothing in life to
prevent him from being luminous in life. Similarly, if one is born with tamaisak
attributes and inclination nothing in life will allow him to be luminous in life.
Therefore, neither birth nor opportunities would elevate a human being to a
higher status, if he is not fundamentally receptive to noble thoughts, auspicious
speech and invigorating actions. One is luminous because he is inherently
53
receptive while others, though born prosperous are inclined to obscure actions.
Such ones are not aware of the luminous self within them, and consider
themselves to be the sole arbiter of their destiny. In ancient period, Janaka
though born in Kshatra family remaining as a ruler was liberated, in later times
Meera born woman, Janabai a maid servant, Kabir born a weaver, Namadeva a
trader, Purandardas a trader, Savta Mali a gardner, Chokha mela a shudra
sweeper, Kanakadas a shepherd – all were delivered even when ther were
engaged in performing the actions of the class in which they were born.

This view which is sourced from Hindu scriptures may not be acceptable as fair
and just for those who preach that all are born equal, having inherent freedom
and Free Will to choose their own course, given proper education and
favourable opportunity. But earth can only be stable and steady, the water can
only be mobile and moving, air can only be flowing freely surging around with
unbound energy, fire can only be burn and warm the hearth. No one can deny
that fish can swim but crawl on earth as serpents do, serpents can crawl but
cannot roam and run like animals, animals can roam and run but cannot fly like
the birds, birds can fly freely but cannot think freely and discrimianate with
rational reasonsing. When Krishna refers to vaNaa-Eama, classification he had
undoubetedly in mind that evolution does not depend on Free Will but on
attributes (gauNa) and inclination (svaBaava) born of nature – “p`kRto: ik`yamaaNaaina gauNaO: kmaa-iNa
sava-Sa: | Ah=karivamaUZa%maa kta-himait manyato ||”. Therefore he classified the human society
according to attributes (gauNa) and inclination (svaBaava) born of nature s well as on
the type of activities they are suitable to perform.

Bhashya:

EavaNaM mananaM caOva QyaanaM Bai>syqaa dRiSa: | &anaM caao>ivaSaoYaaNaaM savao-YaaM saaQanaM Bavaot\ | %ya>\vaOtaina na ksyaaip
Bavaonmaaoxa: kdacana | savaao-<amatyaa &anapUva-k: snaoh eva tu | Bai>iva-YNaaOsamaui_YTa tdnyaoYaaM tu yaaogyat: |
ivaYNauBai>do-vaBai>gau-raO Bai>sqatOva ca | t<at\ EaoYz\anausaaroNa mau>aOinayatsaaQanama\ | Bai>pUtaO- Bavaonmaui>:
tdBaavao ca naao Bavaot\ | Bai>&a-naM yqaa QyaanaM mau>anaamaip sava-Sa: | inayamaona na hIyanto mau>anaaM to sva$pka: |
saaQanaaina tu savaa-iNa Bai>&anap`vaRwyao | naOvaanyasaaQanaM Bai>: fla$pa ih saa yat: |
Listening, reflection, meditation, communion, experience, wisdom all these are
spoken as important mediums. These should never be rejected. Consideering
Vishnu as the supreme Self and attachment to all others according their
gradation and even to the preceptor are the three instruments for deliverance.
With committed devotion deliverance is assured, not otherwise. There is no
exception to even those who are liberated. It culiminates in becoming formaated
as the felivred ones. All these instruments for promoting and increasing the
intensity of devotion and Wisdom. In truth devotion is not an instrument but
the fruit, culmination.

54
svaa%maao<amaaoYau ivaWoYaat\ tmaao inayamatao va`jaot\ | gauNaanaamalpta&anaM tt\ s~Iraga: tqaOva ca | t%p`tIto ca yaa bauiw:
i~ivaqaao WoSa ]cyato | WoSaaoi&ta ca yaa Bai>: saa maaoxaM inayamaannayaot\ | inadu-KM tu sauKM ina%yaM maaoxa [%yaiBaQaIyato
| icadanaMdiSaraodohpaiNapadaa%maka: sada | sava-daoSaivainamau->a mau>a k`Idint ina%yaSa: | AnaaidkalaadarBya yaa
Baayaa-sta: sadOva tu | ba`*maidnaaM ivamau>aO ca Baayaa-: syauina-yamaat\ sada | na kdaicat\ ivamau>anaaM Baayaa-: kaiScat\
syaurganyaa: | na kdaicat\ ivayaaogaSca na ivaWoSaao na caarit: | maaodnto saihta: savao- sada ivaYNau prayaNaa: |
[%yaaid pO=gaI Eauit: |
Detesting those who are superior ones leads to obscurity. Belittling the superior
one‟s Wisdom, craving for their wives and desire to oppose them with intent are
the three forms of detestation. Devotions transcending these three fold forms of
detestation assures of deliverance. Transcending these three forms of detestation
those who become delivered revel enlightened by one‟s own true essence and
form. For Brahma and others the wives which were companions once were
companions for ever even in deliverance. The companions in deliverance will
never seek any other companion. Therefore for the companions in deliverance
there is never any severance from one another nor any dislike for the
companions of others, or any cessation from enjoyment. All revel in the Bliss of
Beatitude on the proximity of the supreme bveing, Vishnu. Thus in Paingi
Scripture.

ekmaovaaiWtIyama\, doh naanaa|ist ikHcana | maR%yaao: sa maR%yaumaaPnaaoit ya [h naanaova pSyait |

ekQaOvaanaud`Ytvyamaotdp`mayaM QaRvama\ maR%yaao: sa maR%yauM gacCit ya [h naanapva pSyait, ekQaOvaanaud`YtvyaM naoh naanaaist
ikHcana | maR%yaao sa maR%yauM gacCit ya [h naanaova pSyait | yaqaaodkM dugao- vaRYTM pva-toYau ivaQaavait | evaM Qamaaa-na\
pEqak\ pSyaMstanaovaanauivaQaavait [%yaaid ca |
In all these statements made in Chhandogy, Brihad Arnyaka and Katha
Upanishads do not suggest any where the non-dual relationship between the
supreme Self and the individual self.

[hoit prmaoSvar$poYau AvayavaoYau Qamao-Yau ca ikHcana naa naastI%yaqa-: | ekmaovaaiWtIyama\ [it t%samaao|iQakao vaa
tdQanaao vaa naastIit sata%payMa- inaiYQyato | ekmaovaaiWtIyaao|saaO hirdo-vaoYau sava-da | ek AiwtIyaao|saavaSvamaQa:
kRtuYTip | ekOva vaa|iWtIyaa saa ivaYNauBai>stusaaQanao | ek evaaiWtIyaao|saaO p`Navaao man~ ]cyato | [%yaaid
vacanaat\ | yaqaOkmau<amapuruYamapoxya tismana\ puro sa ek eva naanyaao|stI%yau>o|ip t%sadRSastQaIkao vaa|nyao
naastI%yau>M Bavait | ek evaaiWtIyaao|saaO tdtn~syavaja-naat\ | t%samasyaaiQaksyaaip (Bavaat\ puruYaao<ama: | [it
ca ba`a*mao |
[h means if in various forms or limbs or actions of the supreme Lord no
differences or distinctions are ever seen. ekmaovaaiWtIyama\ means that there is no one
else similar or superior to the supreme Lord, thus it is conclusively declared.
ekmaovaaiWtIyama\ means Hari alone is unlike all others, just as Ashvamedha sacrifice

55
alone is unlike all other sacrifices, just as for deliverance devotion to Vishnu
alone is the supreme devotion, just as in all mantras, Pranava – Gayatri is the
supreme mantra, thus having been variously clarified. Just as in reference to the
prominent prson it having been said that in that city he verily is the One, no one
else, no one else exists in that city any one else similar or superior to that
person. Even so here since all are subservient to Hari there is no one other
similar or superior to him, he alone is declared as puruYaao<ama, best of the person in
Brahma Purana,

svagatBaodaivavaxaayaaimahoit ivaSaoYaNaM vyaqMa- syaat\ | naanaaovaoit BaodaBaodinarakrNaaqa-ma\ | ivaraowaoBayasaMyaaoga [va Sabd

p`idSyato | [it Sabdt%vao | pva-toYau dugao-Yau pva-taga`o vaRYTM yaqaa|Qaao ivaQaavait evaM pRqaga\ dRYTana\ Qamaa-nanvaova
tdnantrmaovaaQaaoM|Qao tmais ivaQaavait | Baodona dSa-naad\ vaa|ip BaodaBaodona dSa-naat\ | ivaYNaaogau-NaanaaM $paNaaM
tdMgaanaaM mauKaidnaaM | tqaadSa-nakala<auixap`maova tmaao va`jaot\ || [it ba`*maaNDo |
If one has no desire to deny the differences between the supreme self and the
individual self, then the word difference it self would become superfluous. The
purpose the word naanaova is to negate, repudiate the diversity and unity in diversity
using words naanaa, with [va, thus it has been explained in Shabdatatva. He who
thinks that the actions of the supreme Self flow down separately like the rain-
water pourd on the mountain top flows downwards that one is rushing to the
obscure worlds, thus in Brahmand Purana. .

jauYTM yada pSya%yanyamaISamasya maihmaanaimait vaIt Saaok: | Wa saupNaa- sayaujasaKayaa, yaao vaod inaihtM gauhayaaM prmao
vyaaomana\ | saao|Snauto savaa-na\ kamaana\ sah ba`*maNaa ivapiScatoit | etmaanandmayamaa%maanmaupsaMk`mya [maana\ laaokana\
kamaannaI kama$PyanausaMcarna\ | Aqaat Anandsya maImaaMsaa Bavait [%yaarBya maanauYaaid ba`*maantanaaM mau>anaamaanando
SatgauNaivaSaoYaScaaocyato |
When one percieves greatness of the adorable supreme being in this manner
then becoming liberated attains deliverance. Two birds abiding tothether, he
who see in the supreme space within, he who renounces all desires revels in the
Bliss of Beatitude, such blissful self transcending all the desires of these worlds
roams around. Such statement speaks about the hundred-fold Bliss which one
revels from the ordinary human to the divine state of Brahma.

mau>anaaM caayaM ivaSaoYa: Eaaoi~yasya caakamahtsya [it ivaSaoYaNaat\ | na ih ba`*maadInaamanaiQagatEauit%vaM koSaaMidtist

| na ca ba`*maaNa eva kocanaakamahta: kocana kamahta [%ya~p`maaNamaist | tsmaat\ Eaaoi~ya [it
p`aPtEauitfla%vaanmau> ]cyato | Akamaht%vaM ca mau#yaM mau>syaOva | p`aptEauitfla%vaa<auEaaoi~yaa: p`aPtmaaoixaNa: |
t er caa|Ptkama%vaat\ tqaa|kamahtta Eauta: | [it Baarto | ba`*maNaao|ip(mau>sya naakamaahtta pra |
yatstsyaaip kamasya xaNavyavaihitBa-vaot\ | [it ca |

56
Even among the delivered one there is tartmya, this special status having been
indicated saying - Eaaoi~yasya caakamahtsya, the misery consequent to unfulfilled desires,
which is not in reference to Brahma and others. Because they are not subject to
desires., thus it is established. Those who are students of scriptures being
eligible for fruits thereby, renunciation of the misery consequent to unfulfilled
desires brings for them deliverance. Since they desire Self they are the
renouncer of the misery consequent to unfulfilled desires, thus in Mahabharata.
Even undelivered Brahma is desireless because for him fulfillment of desires is
moment in time.

kamahtta kamaonaaopd`va: | ba`*maNaao (lpdu:KM syaat\ tdPyaiBamaanat: | naas%yaa%masaMbaMQatyaa BaaogaaBaavaat\ kqaqMcana

| [it ca | na caanyasya ksyaicat\ Eaaoi~yasyaakamahtsya ca ba`*maNaa samaM sauKM yaujyato | &anamap`itGaM yasya vaOragyaM
ca jaga%pto: | eoSvayMa- caOva Qama-Sca sah isawM catuYTyama\ | [%yaaidnaa Eaaoi~ya%vaaid gauNaOstsyaOvaanyaoBya AiQa@yaat\
|
kamaht%va means the misery consequent to unfulfilled desires. Brahma known for
minimum of sufferrings has some misery in his heart. Even then not being
attached to desires and not sufferring consequential misery there are no desires
which affect him. No one else seeking wisdom or desireless Brahma could have
idential bliss. Wisdom, detachment, splendour and righteousness being natural
attributes of Brahma alone he alone is superior to all others and no one is
superior to him.

na caond`pdad\ ivar>syaond`samaM sauKM ba`*mapdad\ ivar>sya t%samaima%ya~ ikMicanmaanamait | dRYTvastuina ivaragao

AayaasaaBaavaat\ kiScat\ saumaivaSaoYaao dRSyato | Anya~ ba`*map`dad\ ivar>syaond`aidpdad\ ivar>sya ca na ih kiScat\
ivaSaoYaao dRYyato | Atao|nauBavaivaruw%vaad\ yai%kMicadott\ | naraidba`8mapyMa-ntM ivamau>anaaM SataocC/ya: |
ina:SaoYadu:KhInaanaaM ina%yaanandOkBaaoiganaama\ | Apyaanando imaqaao (u>s%vaQvaya-UnaaM EautaO pRqaka\ |
Those who has no desires for Indra’s status, if Indra has no desires for identical
desire for Brahma’s status, then there is no evidence to say that identical ecstasy
in Brahma‟s status is known. If one is detached from the produce available from
agriculture there may be some happiness in the absence of any effort in that
connection. In these examples, there is no evidence to say that the satisfaction
that is available in agreculture may also be available for the one who is
detached. In truth, no increased satisfaction is foreseen for one in Brahma’s
status than the satisfaction in Indra’s status. From human status to Brahma’s
status there is hundred-fold increase in satisfaction, even for those with
complete absence of misery and also for those who revel in eternal bliss. Thus
in Harivamsha.

yada (ocaOYa etismannaudrmaMtrM kuruto [%ya~aip etismainnait ivaSaoYaNaat\ svagatBaodinaSaoQa eva | ABaodmaISa$paNaaM
BaodM jaIvaoSayaaorip | ya: pSyaot\ isqaryaa bauW\yaa Bai>maana\ sa ivamaucyato | [it BaivaYyapuraNao | prMjyaaoit%psaMpV
57
svaona $poNaaiBainaYpVto | sa ]<ama: puruYa: sa t~ pyao-it jaxana\ k`Idna\ rmamaaNa: sa`IiBavaa- yaanaO-vaa | tasya
laapkM samaasaaV sva$pmaiBaVto | jaIva pyao-it ivaYNaaoSca samaIpo t%p`saadt: | ya%p`saadaat\ sa pyao-it sa ivaYNau:
puruYaao<ama: | AxaNvant: kNa-vant: saKaayaao manaojavaoYTsamaa baBaUvau: | AdGnaasa ]pkxaasa ] %vao )da [va snaata \
%vao ddRSao | dugQasaagargaa: koicat\ koicadSca%qakxagaa: | AmaRt)doYau koicacca ipbaint snaatvat\ sada | koicat\
pSyaint tM dovaM sadaa koicat\ samaIpgaa: | AiNaM na rqyamamaRtaiQatsqauirh ba`vaItu ya ] ticcakott\ |
rqyamaaNaIimavaaiEa%ya mau>a: savao- vyavaiqata: | yaM ivaYNauM dovadovaoSaM namastsmaO svayaMBauvao | [%yaaid ca |

In saying “yada (ocaOYa etismannaudrmaMtrM kuruto” inherent differences in supreme Self have
been denied. The one who with single minded devtion observes unity in all
forms of the supreme Self and diversity between in individual self and the
supreme Self, he becomes liberated, thus in Bhavishya Purana. Endowed with
wisdom of the luminous form of the supreme Self, he becomes enlightened of
his own personality and eats, plays, enjoys the company of women. By dwelling
in which world he becomes enligtened, by whose grace he dwells in his
proximity that Vishnu is the best of the Persons. Blessed by the fruits of seeing
and listening the delivered ones he enjoys the comanionship of those who
though not equal in wisdom of strength. Some may swim in ocean of milk,
some may roam in Asvathha garden. Some others may drink necter or awim
therin. Some see luminous divinities ever near being under their refuge even as
the wheel takes shelter in the hub. Such supreme being among the supreme
luminous ones, Vishnu be propitiated by me.

taO ya~ ivahIyato [%ya~aip prmaa%maOva | SarIraiBamaanaI yaao )id saMsqaao janaad-na: | AiBamaanavatao doho jaIvasya sa
inayaamak: | sa eva saUya-saMsqacca hMsa: saao|himait Eaut: | hMtR%vaad\ hMsanaamaa|saaO saaO|hM caasaavayaot: | sa eva
saUya-saMsqona rUpoNaOvaaixaNaI saMisqat: | gacCtao ima`yamaaNasya tavauBaavaip doht: | tayaaodo-hivahanao tu BavaotairYTdSa-
nama\ | tda saMica<tyaod\ dovaM tmaova puruYaao\<amama\ | [%yaaid hirvaMSaoYau ||
taO ya~ ivahIyato in this scriptural sttement also the inherent abidance of the supreme
Self, who dwells in the centre of the heart as Janardana, the ultimate,
affirmative deity is spoken. As the affirmative deity he is the overseer
controller. He verily is the one celbrated as Swan, established in the Sun and
spoken as sa: - That one verily AhM, I am. Since he is the destoyer - hM of the evil
and as the supreme Self sa:, he is knowm as hMsa. Dwelling in the Sun in another
form he dewells in the eye. As the companion within Death he abides in the
body and as luminous light in the Sun. When both the form leve the body they
take the form of the Moon, displaying many unpleasnt sights. Therefore, one
should ever propitiate the deity who is the best among Persons, Purushottama.
Thus in Harivamsha.

xa~& eta manasaao ivaBaUtI: jaIvasya maayaa ricata ina%yaa: | AivaihtaScaaip itraoihtaSca SauWao ivacaoYTo
(ivaSauwktu-: || xao~& Aa%maa puruYa: puraNa: saaxaat\ svayaMjyaaoitrja: proSa: | naarayaNaao Bagavaana\ vaasaudova:
58
svamaayayaa%mana\ vyavaQaIyamaaana: || [it Baagavato || svaocCyavaavaRtao ivaYNau: jaIvao itYzit ina%yada | yaao|saaO
inayamaayana\ jaIva: xao~& [it Saibdt: | [it hirvaMSaoYau |
The pure lord of the Worlds creating with one‟s own free Will the non-eternal
Creation making it seen in Waking and Dream stages and seen indistinct in the
Deep Sleep observes the modifications or mind and the pleasures and sorrows
in the world. The lord of the field who is all-pervading and endowed with full
six attributes of spelndour, perennial, self luminous ad unborn, and supreme Sri
Narayana, also known as Vasudeva with his own Will is unseen in this world.
Thus in Bhagavata Purana. Vishnu, known as the controller, the Lord of the
field, moved by his own self-Will abides in all creation unseen, thus in
Harivamsha.

ASarIra: p`&a%maa [it ivaSaoYaNaacca prmaa%maa | na ih jaIvasyaaSarIr%vamamau>sya | eYa t Aa%maaM|tya-mya

maRtao|tao|nyadat-ma\ [it ca | na ih jaIvadnyasyaait-ruppVto | savao-YaaM BaUtanaamantrM puruYa: sama Aa%maoit ivaVat\
[%yaaid EauitByaSca || ba`*maadyaao ih BaUtaaina toYaamantga-tao hir: | sama: sa sava- BaUtoYau ya evaM vaod t%vaivat\ |
[it Baarto ||
AsarIr, p`&a and Aa%maa are the adjectives used for the supreme Self, not for the
individual self, liberated from the body-form. „He, the Self dwelling within the
heart, the immortal among the mortal‟ thus having declared. Not all the other
form. „The one essence which is uniformly in all the forms shold be known as
the supreme Self, thus having been said in scriptures. The one who knows
Brahma and others as the gross forms within which Vishnu as the essence
dwells, uniformly is the knower of the Veda, thus in Mahabharata.

na ca mau#yao sait laxaNaa naama yaujyato | na ca mau#yat eva jaIvaoSayaao rO@yaM yau>ma\ | p`%yaxaivaraoQaadova | tmaovaM
ivaWanamaRt [h Bavait | naanya: pnqaa Ayanaaya ivaVto | [%yaado: sahsa`SaIYa-%vaaid savao-Sa%va sava-
&ayas%vaaid&anaadova maaoxa: p`tIyato|nanyayaaogaona | na caa~O@ya&anamau<amama\ | puruYa evaodM savMa- [%ya~aip savao-
iSatR%vamaovaaO>ma\ ]tamaRt%vasyaaoSaana: | [it vaa@yaivaSaoYaat\ |
The earlier statements do not promote the true essence since primarilly it is not
proper to to suggest similarity between the individual self and the supreme Self.
Since essential difference is clearly observed. Knowing in this manner alone
one attains deliverance, it having been said that there is no other avenue left.
Speaking of him as multi-dimensional (Sahsrasheersha) etc. his all-enveloping,
all pervading Wisdom alone is shown as the path for deliverance and none other
performance of actions. Not that the knowledhge or similarity between the
individual self and the supreme Self. Similarly Purusha is all this percieved
manifestation, even thu speaking of his overwheling existence in creation. He
alone is the the provider of immortliy thus having finaaly affirmed. With such
speacil adjectives.
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puruYa evaodM savMa= BaUtM BavyaM Bavacca yat\ | [%yaucyato tdISa%vaannatu sava-sva$pt: | BaUtBavyaaidjaatsya
mau>anaamaip caoSvar: | [%yaucyato EautaO ivaYNau: sada puruYaao<ama: | [it Baarto | sava-smaadu<ama [it samyak\ snaohyauta
mait: | sauisqara Bai>ru_Ytyaa maaoxaao na caanyat: | tyaa maaoxaao Bavao%yaova saa caot\ pUNaa- svayaaogyat: | ApraoxadRSaa
yau>asaa pUNao-%yaiBaQaIyato | ApraoxadRiSaScaaip mahacaayaao->dSa-nama\ | saao|ip yanmaaoxainayatM manasaa samaudIryaot\ |
tsya dSa-nataoyaint maui>M naas%ya~ saMSaya: | QyaanaM ca gauruSaEauNaaina%yanaOimai<akik`yaa: | tIqa-danajapaVaSca
svaaQyaayaao hirkOt-nama\ | WadSaaid va`tM caOva tulasyaaVOrqaaca-nama\ | savMa- Ba>\%yaqa-maui_YTM inaYflaM tt\ tyaa ivanaa ||
Purusha is all this, the past, present and the future as well, thus is spoken the
supreme principle. Among all those born in past and present and those to be
born in future, Purusha, verily is the supreme, thus spealk the scripture, for
Vishnu verily is the best ang all them all. Cosidering him comprehensively as
the best among all, establishing companionship with him, establishing
ubswerving devotion alone leads one to deliverance and not in any other way.
The deliverance is conclusive being in accordamce to one‟s own capacity.
When the same is followed by supra-sensory experience it is said to be
conclusive. The supra-sensory experience gained after teacher‟s instruction
issaid to supra-sensory Wisdom. That having been communicated with entire
mental satisfaction, from such experience deliverance is certain, of this there are
no doubts. Meditation, service to the teacher, performing daily ordained duties,
visit to holy rivers, ch/rity, recitation, spiritual practice, following the twelvth
day observances, propitioan and worship using tulsi leaves are the requisite
actions enjoined for attaining communion, and all performance of actions
otherwise becoming unproductive futile.

ivaYNauBa-i>yautao maui>M yaait naanya: kqaMcana | etdnya<au yat\ Saas~M na tt\ Saas~M kuva%ma- tt\ | ivaYNaaoBa-i>maRto
maui>jaI-vaaBaodao hrorip | iSavaba`*maaidsaamyaM ca hromaao-haqa-maucyato | dO%yaanaaM maaohnaaqaa-yaivaYNaaornyasamaanata | hInata
vaaocyato Saas~Ona- td\ ga`a(M manaIiYaiBa: | ivaYNauvaayau igarIYaond` dova ivap`a: k`maat\ sadaa | saamaqya-tao
ivahInaastugauNaO: sava-OstqaOva ca | ihnaaivaYNauna- ksyaaip sava-tScaao<amaao<ama: | etdnya<au yat\ Saas~M
tdasaurivamaaohnama\ | tsmaat\ savaao<amaM ivaYNauM inaiSca%ya prmaM va`jaot\ | [it hirvaMSaoYau |
For the one devoted to Vishnu alone there is deliverance. No one in no other
path will gain deliverance and other paths espoused by Pashupata and others
are not only not the proper scriptures but the improprt scriptures. Devotion to
Vishnu alone is alone the nectar. The statements that delivered souls are same
and undistinguished from Hari or are similar to Shiva, Brahma and others are
said to be for the purpose of creating delusion in propitiating Hari. It is for the
pourpose of deluding daityas that Vishnu is spoken as similar to others or
inferior, which wise ones should not accept. Vishnu, Vayu, Shiva, Indra, gods,
seer are ever inferior in strength, wisdom and other attributes. Vishnu is not
inferior to any one else, but best among all other. Al else spoken contrary to this
is due illusory methods of the asuras. Therefore, one should seek deliverance

60
accepting Vishnu as the supreme among all. Thus has been spoken in
Harivamsha.

tulaapuruYadanaaVOrSvamaoQaaidiBama-KO: | vaaraNaisa p`yaagaaidtIqa-snaanaaidiBa: ip`yao | gayaaEaawaidiBa: ip~Ovao-

dpazaidiBaja-pO: | tpaoiBaruga`Oina-yamaOya-vaOBaU-tdyaaidiBa: | gauruSauEaUYaNaO: sa%yaOQa-ma-va-Naa-Eamaaodaoid%yaO: | &anaQyaanaaidiBa:
samyak\ cair~Oja-nmaina: | na yaaint tt\ prM Eaoyaao ivaYNau savao-Svarma\ | sava-BaavaOrmaaiEa%ya puraapuruYaao<amama\ | [it
pad\mao | Baavaao Bai>: samaui_YtstWana\ Baavauk ]cyato | [it naarisaMho ||
Making charities of things weighing in the scale, performing sacrifices like
Ashvamedha, performing sacrifices in Gaya and othe plceas for ancestors,
reciting scripturak mantras, performing intense austerities, becoming kind to
animals, performing service to the teachers, speaking truth, peroprming rigteous
deeds, perorming actions with Wisdom, one does attain the life;s gretestof the
goals, deliverance to Vishnu’s supreme resplendent state. Thus has been said in
Padmapurana. sava- BaavaO: does not mean intellecual aptitude. Baava means devoted
aptitude, thus in Narasaimhapurana.

mau>anaamaip isawanaaM naarayaNaprayaNa: | saudula-Ba: p`Saanta%maa kaoiTYvaip mahamato | [it EaI Baagavat vacanaM ca
prayaNa [it ivaSaoYaNaanna naarayaNaayana%vaM ivanaa maui>Vaorkma\ |
Even among the liberated ones the one who is elect, transcending Wisdom of
Narayana is rare, due to this statement in Bhagavata Purana and having used
transcending as special adjective there no deliverance without devotion to
Vishnu.

na ca isawoqao- ta%pyaa-Baavaao va>uM yau>: | As%ya~ tva ipta rajaa [%yaaidYau isaw eva ta%pya-dSa-naat\ | na ca t~
kayao- ta%pyMa- k;piyatuM yau>M | sauKsaaQana%va&anaonaOva p`vaR%yau pp<ao: vaa@yasya svaaqa-maa~ pya-vasanaat\ | AiQak
klpnaayaamaEaut klpnaap`sai>: | yajaot [%yaaidYvaip yajanaado: sauKsaaQanatamaa~M p`tIyato | na Sabdsya p`orkta |
vaa@yamaa~sya [`ork%vao savaO-iva-ohtmainaYTsaaQanamaip ik`yaot |
It is not proper to say in the things proved there is conclusive proof. Indicating
„There is your father‟ by such definitive statement could not be proper to
consider as conclusive statement. If one action is shown as promoting
happiness then if the meaning is understood them the purpose would be
fulfilled. It is not necessary to offer additional premises to prove the point. The
word yajaot – one should sacrifice, suggests merely the desirability of the action. It
does not show the possibility of performing the action. It is like initiating one to
perform an undesurable action, which need not necessarily be possible for every
one to perform.

vyau%pi<arip isawo saaMgauilainadoSaaidnaa yaujyato | na ca ku~icat\ sauKsaaQanaM ivanaa kayaa-invatM ivaVto | ila=gaaVqaao-
|ip sauKsaaQana%vamaova | na ca kayaa-invat eva ta%pya- ima%ya~ ikMicanmaanama\ | sauKsaaQanamaovaO@yaM naRNaaM vaod: p`dSa-
61
yaot\ | na kuvaI-it narM @vaaip p`orya%ya~ kMcana | sauKsaaQanata&anaat\ sauKp`aP%yaqa-imacCyaa | p`vat-to ttao vaod:
isawsyaOva p`dSa-k: | na tu karktaM @vaaip vaod: p`aPnaaoit ksyaicat\ | [it ba`a*mao | AtstiWraoiQa kqanaM
maaoht eva |
Using fingure the existence of a thing is poinred out. Without instruments for
pleasure desires are possible to be fulfilled, this is the meaning. The partilculars
of a thing are to be understood as instruments for satisfaction of the desires.
The instruments of happiness are made known for human beings pointing out in
Vedic scriptures. You should do such and such thing, thus no instructions are
given. Knowing the instruments providing happiness are with desire for
attaining happines. Therefore Vedas are for demonstrating the possiblility of
happiness and neither action or activity. Thus in Brahma Purana. Contrary to
this is the subject of illusion.

kayaa-invato Sai>irit vadta isawvaa@yaaanaaM p`aNaamyamaMgaIkRtM ca | Anyaqaa vasanto vasanto jyaaoitYaa yajaot\ [%yaadaO
vasantaidlaxaNavaa@yaanaaM sqaanaantrsqaanaaM svaaqao- p`amaaNyaaBaavaat\ vasantaVisawoyaa-gaaVisaiw: | kaayaaa-invato
Sai>ir%yau>o kaya-pdsya kaayaa-nvayaaBaavaadSa@yaaivaQyaadorisaiwSca | kaya-pdsya svat eva Sai>rnyaoYaaM kaayaa-
invat%vaona [%yaMgaIkaro klpnaagaaOrvama\ | svaaqao- Sai>it%ya<gaIkaro na kiScad\ ivaraoQa: |
Though action oriented Vedas are equally the record of the experiences of thos
who are spiritually qualified. Otherwise action oriented statements like vasanto vasanto
jyaaoitYaa yajaot\ would not have been substatiated.Therefore the action oriented
statements like vasanto vasanto jyaaoitYaa yajaot\ should be independently accepted as
substantiating the essence concealed in those statements. Therefore it would not
be proper to say that the statement only promotes performance of actions related
to sacrifice and not spiritual enligtenment.

kt-vyaamaa~o vaa@yap`amaaNyaaMgaIkaro kma-p`yaaojanao p`maaNaaBaavat\ t~aip ta%pya-maMgaIkt-vyamaovait isawmaova isawo

ta%pya-ma\ | ica~aidtarkaWMWM yada pUNao-ndusaMyautma\ | caO~aidmaasaa iva&oyaa: | [%yaadaO vastiyaaqaaqyao- tqaa &anao
caaoBaya~ ta%pya-dSa-naad\ ]pasanaavaa@yaoYvaPyaupasanayaaM vastu yaaqaaqao- caaoBaya~ ta%pyMa- yau>ma\ |
Performing actions ordained by kma-kaND as the established tradtion need not be
accepted as the conclusive premise; Even then the essence contained in the
established kma-kaND tradtion needs to be accepted. When hsta and ica~a stars come
together in any month and full moon rises that month should be known as
Chaitra. The identification of Chaitra month is accepted in Astronomy even to
this date. Similarly, when spiritual instructions and practices commended in
scriptures should be accepted by seekers during all times.

Further explanation:

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Sri Madhva firmly accepted that scriptures not only provide for kma-kaMD, action
oriented sacrifices but also wisdom orinted &ana maaga-, which he explains through
many examples. But if and when these examples are translated in another
language or people of social background these examples appear fanciful and
unconvincing. Therefore tin translation in English langugae for seekers who are
divorced from the social conditions in which Madhva offerred these
explanation, care has been taken to give the possible intent ratther than literal
translation.

Bhashya

]pasanaayaa: kaya-%vao ivaYNaaora%mat%va eva ca | ]Baya~aip ta%pya-maa%maaopasaaidko ivaQaaO | tsmadsa%yaM na Qyaayaod\

Qyaayaot\ t%sa%yataa yaqaa | ivacaya- maitmaana\ vaa@yaO: bahuiBa: svaaqa-vaacakO: | [it hirvaMSaoYau | tsmaidYTsaaQanaM
&anamaova sava-vaa@yaaoqa-: |
In spiritual practices the supremacy of the essence of Vishnu should be the
primary purpose. Therefore, not the untruth (the illusory world) but truth (the
ultimare reality) should thought listening to various scriptural statemennts,
reflected and meditated, because that would be th desirable path, instrument for
ellucidating Wisdom in the words.

taik-kaNaaM tU>vacanaanaaM p`amaaNyaM iswmaova | AtstiWraoiQa Argumentative maaoht eva | Anaumaayaa ivaraoQaScaot\
p`%yaxaoNaa|gamanaona vaa | saOvaa p`maaNataM gacCodagamaiWT\ tqaa|xajama\ | tsmaadagama evaOkao maanaanaamau<amaao<ama: | qamaa-
qa- kama maaoxaaNaaM saaxaadova p`yaadk: | [it vaayaup`ao>vacanaannaanaumaanaivaraoQaao va>uM | yaujyato | sava-~ainavaaya-tacca
p`%yanaumaanasya | inaNayas%vaagamaonyaOva naanaumaa|gamaavaija-ta | @vaiccainnaNaIithotu: syaadSa: Saas~ad\ ivainaNa-ya: | [it
Baarto | na ca vaoda%makoithasapuraNaao>nyaayaM pir%yajya yaona konaicat\ @;Ptnyaayaao yaujyato |
For the contentious provocators the scriptural established statements or
premises are unacceptable as illusory and misleading. The scriptural statements
fortified by experienced are supreme evidence, sure to provide righeousness,
desire, wealth and deliverance as said by Vayu.Therefore, for the onjections of
the cotentious provocators there is no support. Since none of their premises are
varifibale by other premises, they cannot stand in opposition to the premised
prpounded by the scriptures. Using scripture alone the premises should be
established. Any reflection without being based on scriptural evdence are not
likely to be of anuy asistence. Therefore it in incumbent to rely on scriptures,
thus has been said in Mahabharata. Rejecting the statements made in Vedic
scriptures, histries like Mahabharata and Ramayana, and ouranas coming to
any conclusion relying on whatever other premies is no conducive.

Axapad kNaadaO ca saaM#yayaaogaah-tstqaa | iSavaSai>mahayaana laaokayat pur: sara: | gaaNap%yaaSca saaOraSca savao-
p`a>a duragamaa: | ?gyajau: saamaaqavaa-ScaoithasapuraNakaO | svaagamaa [it saMp`ao>a maImaaMsaa Qama- eva ca | [it
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pad\mao | pHcara~M BaartM va maUlaramaayaNaM tqaa | [ithasa [it p`ao>ao ba`a*maaVM ca puraNakma\ | [it
p`kaiSakayaama\ | vaodaScaovaoithasaasca puraNaM BagavatM tqaa | maU>lap`maaNamaui_YTM maImaaMsaa ca tqaao<ara |
etoYaamaivaraoQao tu maanamanyadudIirtma\ | etoYaaM tu ivarwM yadp`maaNaM ivadao ivadu: | [it vyaasasmaRtaO | ivaYNaao: savaao-
<ama%vasya &anaaqMa- Saas~maIYyato | Atst%saaQakM Saas~M dau:Saas~M tiWraoQaI yat\ | [it ba`*maaMdo | ivaYNaao: savaao-
<ama%vaM ca tBa>\yaa maaoxa eva ca | Saas~aqa- [it inaid-YT: sava-Saas~aqa- inaNa-yaat\ | [it pad\mao |
The philosophies taught by Akshapada, Kanada, Sankhya, Yoga, Jaina, Shaiva,
Shakta, Bauddha, Chaarvaka, Ganapatya, Saura scriptures are all corrupt
philosophies. Rig, Sama, Yajur, Atharva, Itihasa, Purana, Mimansa,
Dharamshaatra are all righteous philosophies, thus in Padma Purana.
Pancharatra, Mahabharata, Mula Ramayana, Itihas, Braahma are all known
as puranas, thus in Prakashika scripture. Veda, Itihasa and similarly Bhagavata
Purana, Mimansa and others are the primary premises. As if they do not
contradict, then if they are not contradictory they are also are accepted as
premises and all other contradictory premises are unauthorized ones, thus in
Vyasasmriti. There exist many scriptures which eulogise the supremacy of
Vishnu and any scripture that contradict the supremacy of Vishnu are corrupt,
thus in Brahmand Purana It well confirmed by all scriptures that are devoted to
Vishnu as the supreme Lord are really the scriprtures, thus in Padma Purana. It
is not correcrt to say that scritures are unreliable premises,because of the
absence of any evidence.

na caa|gamasyaap`amaaNyaM va>uM yau>ma\ | tt\p`maaNaaBaavaat\ | svat: p`maaaacca | tdnaMgaIkaro caanavasqaanaat\ |

Agamaap`amaaNya saaQakanaumaanaadorPyaagamavadap `amaaNya p`aPtoSca | ivaSaoYa p`maaNaaBaavaat\ | svaIkRt%vaacca tOrip
svaagamap`amaaNyasya | na (naumaanaaidnaa saPtmalaQaarNa caO%yavandnaado: svaga-saaQana%vaM &atuM Sa@yama\ | na ca p`%yaxamaa~
p`amaaNyavaaidnasti%sawmaagamap`amaaNyaM | AtstoYaaM p`%yaxavadnaumaanavaccaaMgaIkt-vyaM Aagamap`amaaNyaM |
The scriptures themselves are the testimony of what is written therein. If that is
not accepted then the deficiency is unavoidable. If through inference the
scriptures are denied as testimony then even inference in similar manner may be
denied, in the absence of any special testimony. For accepting inference also
there is no testimony. It is not possible to be enlightened that heavenly worlds
will be accessible through inference and experience, through seven deficiencies
and propitiation of chaitya (Buddha). If those who emphasize experience itself
to be testimony then in the absence of scripture alone being accepted as
testimoiny of experiences even they may have to be accepted as testimony.

]>M ca BaivaYyat\ pva-iNa | yaonaao>maagamaa%vaM kutstidit tM vadot\ | p`%xaadoyaa-id ba`Uyaat\ tnmaa%vaM @vait tM vadot\ |
tt\ svatScaaodagamasya p`amaamyaM na svat: kut: | prtoSca p`maaNasya na ksyaaip isqaitBa-vaot\ | AMgIkRtM ca
p`amaaNyaM ivaraoQao|Pyaxajaaidnaa | AmgaIkuva-int t%pxa: p`%yaxavaadI ivaraoQaka: |

64
In this matter, Bavishyat Parva clarifies as follows - (Those accepting scriptures
as self-evident should ask those who reject) how does that bcomes proved? If
they say, by experience and inference, then should inquire - how does their
testimony becomes established? If they say that experience itself is the self-
evident testimony, then should insist why then not the scriptures be considered
self-evident testimony? Ordinarily every one accepts experience as self-evident
testimony without contradictopn. Even though they oppose other percieved
truths, they emphise their own views saying that their teachers have said so,
Therefore, there need not be any doubts about their experiences.

Further explanation:

This is an important clarification by Sri Madhva. One cannot deny the

experiences of others while affirming one‟s own experience. Experience is
different, distinct and independent of the expressions spoken by the experiencer
or the explanations properred by their followers. Even while expressions spoken
and explanations properred may be questioned and contested the experience
itself cannot be contested. Madhva is clear in his respect to Akshapada, Kanada,
Sankhya, Yoga, Jaina, Shaiva, Shakta, Ganapatya Saura Bauddha and even to
Chaarvaka but considering their importance contradict the views as recorded or
as clarified, commentated by their followers. He had no hesitation to consider
Gautma Buddha as one of te descnts of Vishnu and Shiva, Shakti, Ganapati,
Surya as divine luminous peronalities even when contesting and questioning the
philosophies being preached in their names.

Bhashya

SaUnyata xaiNakM ca &anamaa~%vamaova ca | BaavaaBaavaa%mata saakM SarIra%ma%vamaova ca | p`%yaxaoNa ivaruQyanto ma_oh [it
dSa-naat\ | Baava$pisqar%vaado: &anaad\ Baodsya dSa-naat\ | dohBaodao yaVmau#yaao dohO@yao mau#yata kut: |
jaaitsmaRitp`maaNaacca na yau>a doh$pta | AnauYzaya ca Saas~aqMa- flaBaaogasya dSa-naat\ | p`%yaxaadoivaruw%vaat\
saaogataVa duragamaa: | ba*vaagama ivaraoQaacca duYT%vaM toYau saMisqatma\ |
Shoonya - naught, transient, temporary, knowledgeable, unmanifest and
manifest in modification, verily the body itself, percieved with difference with
statement like this, my body, the unmanifest though permanent with knowledge
appearing with changing, when the body is different and distinct how can one
primaly of unity? Classification, memory, distinct testimony, absence of
association with body, religious training, knowing sciptural implications,
observing enjoyment of fruits - all these establish that the self is not the body. In
view of many contradiction they are considered as ndesirable scriptures.

P`amaaNyaM svaIkRtM yaOstu vaodanaamaagamaa ih to | SatkaoTya: pHcara~M puraNaM tavadova ca | ramasya cairtM tavat\
tavadnyaccasava-t: | AnantaSca tqaa vaoda: saaMgaaopaMgaaSca sava-Sa: | savaa-iQa@yaM ya~ ivaYNaaosta%payaa-t\ samaudIya-to |
65
baah-sva%yaM tqaa baaOwM BavaaBavamatM tqaa | iSavaSa@%yaaidkM yaccaikMica%k`amaNya saMyautma\ | i~MSa%kaT\yava tt\ sava-
matao maanaM na tt\ smaRtma\ |
Those scripture are in conformity with the vedic scriptures they are known a
Aagama. Hundred thousand times more are scriptures like Pancharatra, Purana
and similarly Ramayana are included in the Aagama scriptures. Innumerable are the
scriptures which are comprehensivly with the vedic scriptures. The scriptures
which speak the supremacy of Vishnu are the primary ones, conraing thousands
of verses. Akshpada and Kanada though depending on vedic scriptures do not
emphasise Vishnu’s supremacy are not primarily considered as Aagama scriptures.
Though in hundreds of verses Charvakas, Bauddhas, and Arhats have spoken,
since they do not accept vedic scriptures they are not considered as Aagama
scriptures. Shaivas and Shaktas which accept vedic scriptures partially they are
accepted as Aagama scriptures to some extent. Therefore genrally thosse who accept
vedic scrioures fully or partially are all not cpnsidered as Aagama scriptures.

bahumaana ivaruwM yanna tnmaanaM ivadao ivadu: | gauNasaamyao|ip ikmaut gauNaaiQakivaraoQaI yat\ | yaqaa bahUnaaM &anaanaaM
samaanaM gauNatao|ip ca | ivaraoQyaokM tu yad\ &anaM na maana%vaM gaimaYyait | p`%yaxaadaO ih bahuiBa: samaOrokmapaoVto |
tsmaaWoda: p`maaNaM syaubaa-hulyaadova ikM puna: | AdaoYa%vaad\ gauNaaScaOva balavat\ kaaya-saaQanaat\ | vaodao>kma-yau>anaaM
tqaa isaiwmatamaip | vaodbaa(ik`yaa yaogaanna baaQa: @vaaip dRSyato | vaodao>kma-isawanaaM naabaaQyaM dRSyato @vaicat\ |
AsaaQyaM vaa ttao vaoda: p`amaaNyaM inaScayaad\ gata: | [it |
Of the many divergent testimonies even if one of them is similar, according
wise ones the same cannot be acceptable as self-evident tstimony. If many of
them are similar, but in attributes they are dissimilar or inferior then they would
never be acceptable as self-evident tstimony. Iimportance of the testimony by
attributes is more substantive than testimony by number, thus the wise ones
conclude. It is observed that even in experienced testimony by attributes one
testiminy similar but opposing large numbers appear as illusory. Therefore, why
repeat that the vedic scriptures are self-evident testimony in large number of
instances. Due to absence of any imperfections, by attributes and strong result-
oriented actions performed action according to the vedic injunctios the
testimony becomes well established. For those who perform according the vedic
presmises no adverse influence is observed from any external forces contrary to
vedic testimony. It is, therefore impossible since vedic testimony is assuredly
self-evident.

p`%yaxamanaumaanaM ca vaa@yaM caoit i~Qaa p`maa | ]pmaaVM p`maaNaM yadotoYvaMtga-tM ih tt\ | inada-Yaoind`ya saMyaaoga:
p`%yaxaimait gaIyato | inada-Yayaui>rnaumaa tadRSaaoi>stqaa||gama: | maanaM caOva ivaSaoYaoNa inada-Ya &anasaaQanama\ | Aqaa-
pi<aScaaopmaa ca saMBavaaVnaumaOva tu | du:KaVBaava: p`%yaxaM baa(gaScaanaumanaa smaRta | yaaogyasyaanauplabQaa#yaa yaui>rova
ih ba`a(gaa | manasa: saMp`yaaogaao yaao du:Kaidrihta%mana: | Abaava$pM p`%yaxaM manaSca iWivaQaM smaRtM | caotnaM ca jaDM
66
caoit caxauraVM tqaOva ca | caotnaM i%caind`yaM (a%masva$pannaaprM smaRtma\ | mau>anaaM caotnaM %vaova baWwanaamauBayaM tqaa |
sva$poNaaip saMyaaga: sva$psyaOvayaujyato | yaqaa r%nasya saMyaaoga: t%p`kaSaona ina%yada | r%nasya ca p`kaSasya na Baod:
kiScaidYyato | ivaSaoYaao naama iva&oyaao ivaSaoYad\ dRiYTgaaaocara: |
p`%yaxa, Anaumaana and vaa@ya are the three assured premises. Anaup`maaNa is the consequential
inference which is also included therein. The experience from pure sense organs
is p`%yaxa, direct perception. From pure sense organs follows inference, Anaumaana.
Similar to the inference are the scriptural statements – Aagama. The three are
special instruments for imaculate Wisdom. The purpose, the consequential
inference and conclusion are all included in the same inference – Anaumaana. The
sorrowless experience which one‟s self becoming translated as sorrowless
awareness is referred to as p`%yaxa, direct perception. If external objects have no
influence on mind, then in direct percetion inference bcomes possible. The mind
which is free of sensory influence should be known as the undivided mind.
Because mind is consciousness in essence as well as gross in form.
Consciousnes and sensory instruments are both forms of the self. The delivered
ones and the supreme Self both have organs which are of suble consciouness,
not the gross sensory instruments. For the unliberated individual selves are
possessed of suble consciouness, as well as the gross sensory instruments. Even
as pearl and luminousity are inseparable, even so the self and its suble
consciouness are inseparable, some special feature in some special
circumstances are required to be accessed trough inference even as some special
feature in some special circumstances are to accessed by direct perception.

ivaYNaaorova sva$paNaaM td\gauNaanaaaM tqaOva ca | tsyaOva iSar AaidnaaM naOva Baodao|ist kScana | ABaodo|ip ivaSaoYaoNa
vyavahar: pRqaga\ Bavaot\ | ivaYNaaoja-Dona jaIvaOSca Baod eva iEayaa tqaa | ivaYNaao: ik`yaSca yaa: kaiScadBaodsyarip
Qa`uva: | kadaicatR%vamaPyaasaaM ivaaoYaoNaOva yaujyato | evaM ivamau>jaIvaanaaM sva$pO: svagauNarOip | svaik`yaaiBastqaOvaO@yaM
ina%yaM svaavayavaOrip |
In Vishnu’s form, his attributes similarky in hishead and other limbs, there
exists no separation at all. The pereived separation, if any, is to be observed in
their functions. Becaise even thoug they are inseparable in prace they fuction as
separate. Vishnu is different and distinct from Jagat, the manifest inanimate
gross creation, distinct from the animate Jiva and distinct from Sri, the energy
which facilitates the creation. Vishnu and his actions are also different and
distinct from him, manifesting with special difference and distinction. In
liberated Jivas, however, there is eternal distinct, indivisible unity in their
forms, attributes, limbs and actions.

BaodaBaodstu bawanaaM gauNaO: s%vaO: kma-iBastqaa | AMSaaMiSanaao-gauNasyaaip gauiNana: kma-rWtao: | kayaa-padnayaaoScaOva

vyai>saamaanyayaaorip | BaodaBaod: samaui_YTao ivanaaSaao ya~ dRSyato | ekismana\ ivaVmaanao|ip tyaaoroksya kyaicat\ |

67
AivanaaaBasavanaIyamaao ya~aBadstu t~ ih | ABaodScasvaiBannaona BaodaBaodstu t~ ca | BaodaBaoda na tu @vaaip
ivaYNaaorist kdacana | Bad eva tu jaIvaaVO: kovalaaBaod Aa%maina |
For the unliberated ones there is difference and distinction in their attributes and
their actions. One as the whole and the fragment, the thing and the attributes,
actions and their performance, cause and the effect, individual and the class, one
as the eternal and the other as transient, all these through aoppear as one are
different and distinct. Only those things which appear united though differebnt
and distince, are known as BaodaBaod – difference in unity. In Vishnu there is no
BaodaBaod – difference in unity, difference and distinction is only in respect of the
Jiva, not the self.

sva$poYau ivaSaoYaao ya: sva$pM tsya saao|ip tu | ik`yaaNaaM ca na naaSaao|ist tcC>o: pUva-kalat: | ivaSaoYa
evaaoprit: ik`yaayaa: samaudIirta | ivasSaoYasya ivaSaoYaao|nyaao na caOvaaist kqaMcana | svasyaaip tu ivaSaoYa: sa
svayamaova BaivaYyait | yaqaa janaoja-inanaa-nyaa tsyaa vastujainaja-ina: | tqaa|ip tu jaina%vaat\ saa sa%vaM vastuna
Aanayaot\ | evamaova ivaSaoYaao|saaO ivaSaoYaaMtr vaija-t: | kraoit na kraotIit ivaSaoYavyavaharkRt\ | vyai>BaavaM gata
yaa tu kraotIit sva$ipNaaI | Sai>$pisqata saOva ik`yaaSai>iryIya-to | saa ca vyai>stu jainavat\ ik`yaayaa
rUpmaova tu | tqaa|ip tu ivaSaoYaoNa sva$poNa ivaSaoiYaNaI | janaoja-inavadovaasaaO &atvyaa|vyaitrokt: |

In Vishnu’s various forms that which is special is that what he represents. His
actions have end but since beginning not to his energy. Special is that which
reflects in his actions. There is nothing special from him, other than his being
himself special. Even as one is not different from the one who give birth even
so the creation is not different from the creator. He creates, he does not create
are only special considered in temporal level. With absence of the feeling as
Creator or that I am the creator all that remains is the form of the primary
energy and form of creative energy. The Lord alone is the primary energy and
the creative energy. Even them in empirial experience he appearts speacially as
the primary energy distinct from the creative energy.

evaM mau>ik`yaa ina%yaa naanyaoYaaM Ba`aintsaMBavaat\ | mau>avaucCodtScaOva ina:SaoYaoNaaiKlasya ca | naOvaM mau>ik`yaayaastu

tsyaaScapunaruw\Bavaat\ | Amau>anaaM ik`yaa yaacca mau>avaip samaaisqata: | AiBannaa [it ta &oyaa AiBavya>o: puna:
puna: | icaMtnaaidik`yaaNaaM tu mau>avaucCodt: sada | ikMmayaakaaya-maaidnaaM BaodaBaod ]dIirt: | AcaotnaoYvasvatn~`a:
ik`yaa yasmaat\ sadOva tu | [-Svar: p`kRitjaI-vaa jaDM caoit catuYTyama\ | pdaqaa-naaM samai_YTM t~oYaao ivaYNaurucyato |
[it ba`*matko- |
The actions performed by the delivered are eternal, therefore, inseparable and
leaving no trace, not so done by otheres which terminate with possibility of
being illusory. The actions performed by the delivered do not terminate

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becoming revived creating chain of actions again and again. When actions are
performed by the delivered being inseparable, the energy should be known as
having sourced from the earlier actions. What shoul do now? all such thoughts
becominng completely terminated in deliverance, during the period when the
actions are performed then there is sepration between him and the actions not
later in deliverance, Gross actions being always dependent on external factors,
the separation between performed of actions and actions performed should be
known only during that state. The supreme lord, the manifest creation, the
individual self and the gross things in creation in all these four abiding as the
commn factor is Vishnu.

pra|sya Si>iva-ivaQaOva EaUyato svaaBaaivakI &anabala ik`yaa ca [%yaaid EautyaSca | Sai>Sai>mataoScaOva ivaSaoYasya
ivaSaoiYaNa: | AivanaaBaaivata ya~ na Baodst~ ivaVto | savaa-iQaksauK%vaM ca &anaM savaa-iQakM tqaa | savaa-iQaka sava-
Sai>: toja: savaa-iQakM tqaa | [%yaadyaao gauNaa: savao- sva$pM vaOYNavaM sada | Baodanya%vaadya: Sabda
Atd`Up%vavaacak: | @vaicadMtrSabdScaivaSaoYasyaOva vaacak: | ekimannaova SabdanaaM yastu naanaasva$ip$ipNaama\ |
p`yaaojak%vahotu: syaat\ sa ivaSaoYa: p`kIit-t: | [it ca |
Perforamnce of action by the supreme being is said to be natural from wisdom,
strength and splendour, thus in scriptures. Power and empowering, specialty and
the special is as saying on follows the other, no difference being seen within the
two. Best of pleasures, best of wisdom, best of strength and even as best of
splendour and such other attributes verily in Vishnu. The words percieved as
different and distinct being merely by way of description, some by way of
portrayal of some special attributes. Often one word suggesting diverse forms
for the sake of speacial purposes, thus has it been declared.

yadahubaa-*maiva&anaat\ samaga`M%vaM iyayaasama: | ba`*ma&anaat\ samaga`%vaM naanyaScaoit inaScayaat\ | t~

koicanmanauYyaastumanyanto ba`*ma ikM mato | samaga`Baavamagamaidit ba`Uyaacca tainait | ba`*maaip sava-da||%maanamahoyaM gauNa
baRMihtM | sava-dastIit maoyaM ca ivajaanaait yqaOva tu | At eva samaga`%vaM svat evaasya sava-da | tdhoyaM prM ba`*ma yaao
yaao|vaod\ gauNabaRMihtM | sava-da|stIit maoyaM ca sa sa yaait samaga``tama\ |
Those desiring complete wisdom of Brahman say that from the Wisdom of
Brahman alone cmplete enlightenment is possible, and cerainly not in any other
way. In this matter some other express their opinion thus, How can one say that
Brahmanis full, complete in Wisdom. The four-faced Brahma have experienced
the supreme Self as Ahoya, the one who exists, endowed with entirety of attributes,
as the One who perenially exists, one who should be experienced. Therefre
Brahma has been complete in himself in entirety. Others also experience the
supreme self as Ahoya, the one who exists, as endowed with entirety of attributes,
as the One who perenially exists experiencing each one accoding their
competence anf gradation.

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mau#yaM samaga`M td\ ba`*ma&anasyaaip samaga`t: | ikMicad\ samaga`taM dovaastoYaaM &anaM ih tadRSama\ | Apustatao|QamaaM
&anatadR>\vaad\ ?Yayaaoip tu | ?iYaByaao| p`qamaaM p`apu: maanauYaaSxa samag`atama\ | AhoyaM ca gauNaO: pUNMa-
ina%yaaist&anagaaocarma\ | ba` pSyana\ vaamadova: saU>maot_dSa- h | AhM manau: saUya- [it svaaMtyaa-imavyapoxayaa |
Primarily the supreme Self is complete, his Wisdom being comprehensive.
Because of lesser comprehensiveness, the gods are likewsise less
comprehensive. Lesser comprehensiveness,than gods are the seers and lesser
than seers are the human beings in comprehensiveness, The supreme Self as
conscioussness and one full of auspicious attributes, ever accessible to be
percieved was experienced by Vamadeva within, as - I, verily, Manu, Surya for
his self-satisfavtion.

AhMSabdao yatao ivaYNaaOttaoScaao<amapuruYaa: | vat-nto|Bavaima%yaaVa: savaa-ntsqao janaad-nao |

manauroYaao|vaBaaoQa%vaanmanvanatsqaao janaad-na: | sa (acaaranauvaacaoSa: p`oryana\ manaumaanasama\ | sa eva saUiriBa: p`aPya: saUyaa-
ntsqaao maumauxauiBa: | sa eva kxagaO: saovya: kixavait samaaisqat: | sa eva Sauk`saMsqastu naItI: kvayait svayama\ |
yat: kiva: sa kamasya p`orNaaduSanaa smaRt: | sa eva SaMbarpurao ibaBaodond`a vyavaiqat: | savaa-ntyaa-mak%vaa<au sava-kmaa-
sa eva ih |
Since the word AhM is generally addressed in relation to Vishnu, in
comprehenvely established Janardana the words ABavaM – uncreate, Aist – exists
are specially applied. The word manau is used since he estalished himself in self-
evolved one - svayaMBauva, energizing the mind and performance actions. He is said to
be established in Surya, since he is sourced from Sun. Since he is being served
by seers he is known to be established as Kakshivana. Since he himself initiates
righteousness in people he is Kavi, established in Shukra. Since he esergizes
desires he is known Ushana. Established in Indra he destroys the Shambara’s
citadels. Established within every one he alone performs all actions. Therefore,
he, verily the sava-kmaa- - all performer.

tt: saU>o tqaaovaaca vaasaudova: EaIya: ptIma\ | yaao yaao|hoyaM prM ba`*ma sadOvaastIit maanagama\ | [danaImaip jaanaait
svayaaogyaaM sa samaga`tama\ | p`aPnaapit tsya dovaaSca naBaUitmktu- maISato | Aa%maa ih ivaYNaudo-vaanaaM toYau vyaaPtao yat:
sada | inayaao@tR%vaona kayao-Yau t&ao yasmacca saaQak: | yasya p`Itao hirina-%yaM tsya p`ItaSca dovata: |
p`IityaaogyaannyaOva tsya ivaruwM ktu-maISato |
Recollecting the scriptural statements Vamadeva said of the Lord of Sri that
even those who even to this day speak of the supreme self as AhoyaM - the
indepensable they all will experience completeness each according to their
cpacity and gradation. None of the gods would be able to deny the fruits of such
awareness. Assuredly, the supreme self as Vishnu, has ever enveloped the gods
obliging to perform the actions as ordained, which the wise ones are aware.

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Therefore those whom Vishnu has graced as dear one they too are graced by the
gods, therefore they do not have strenth to act against them.

evaM ivalaxaNaM dovamaupasto jaIva$ipNama\ | Ahoyaao|stIit maoyaao|nyaao||qaanyaao|saaO hirir%yaip | na sa vaod prM

ivaYNauM jaIva$poNa vaoi<a yat\ | naahoya%va ca vaodasya tsmaat\ pSauvadIirt: | dovaanaaM pSauvaccaasaaO yaao vaodahoya$ipNama\
| pSavaao bahvaao yaWt\ puruYaM BaaojayaM%yaut | t<a&: puruYa tWdokao|ip bahugaa yaqaa | dovaana\ Baaojayait &anasaMp%yaa
ivaYNausaMEayaat\ | svaIkaro tu pSaao: p`Iitroksyaaip BaivaYyait | bahUnaaM ih gavaaM laaBao pra p`IitSca ikM puna: |
tsmaat\ saubahugaao$po dovaanaaM t%vavaoidina | BavaodByaiQaka p`Pitiva-YNvahoya%vavaodnaat\ |
He who propitiates such extraordinary divinity, the Ahoya, the insdispensable, Aist,
the Prime Existence as one being of the form of an sense experiencing Jiva, is
ingnorant having no true knowledge. Having not been enlightened to Vishnu’s
Ahoya%va, the insdispensable character, he conducts himmself as animal. He is like
an animal for the divinities who does not know Vishnu’s Ahoya%va, the
insdispensable attribute. Even as a human being relishes animals as food to be
relished even so even so a man of Wisdom offers innumerable animals as wealth
of Wisdom to the gods for their satisfaction and as mark of surrender to Vishnu.
When accepting even one animal brings joy, then what to speak of offerring
many animals? Therefore even as one as the gatherer of many animals even so a
man of Wisdom enligtened of Vishnu’s Ahoya%va, the insdispensable attribute,
becomes increasing dear

Further Rxpalanation :

Here the reference is not any animals but to gaao, the common animal known as
gentle, noble, meek, self-effacing Cow but having the connotation and meaning
pure, gentle, luminous, enlightened Wisdom. Therefore Cow has been
traditionally used as the symbol of pure, gentle, luminous, enlightened Wisdom,
whom divinities find as source of nourishment, having it been said that in a
single divine Cow hudreds of thusand crores of gods find themselves dwelling.
Therefore, Cow is known as kamaQaonau, the source for fufilling innumerable wishes.

ina%yaahoyastqaOvaaanyastdnyaao ivaYNyair%yaip | dovaanaamip`yaM &naM naOvaM ivaVadt: pumaana\ | ivaYNaaorhoyataM caOva ina%ya%vaM
pUNa-tamaip | yaao na vaod tqaa yaScajaIvaOrO@yaM hrova-dot\ | yaSaasa%yaM jagat\ ba`Uyaat\ savaao- to tmaisa sfuTma\ | majjint
savaavaodOih- gauNaO: savaO-h-irYa-t: | pUNaao- ina%yamapUNaa-ScajaIvaa mau>a Aip sfuTma\ |
Eternally indispansable One is distinct and different, similarly distinct and
different is Vishnu, this understanding is unccetable to the divinities. Those who
do not understand Vishnu as the eternal, indispansable, endowed with complete
and entirety of attributes, who think Vishnu and the ndividual souls as same or
similar, who consder the world as an illusion they surely repair to the onscure

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worlds. Because it is ever so\poken in vedic scriptures that Hari is eternal,
complete in attributes and even the delivered souls are incomplete in attributes.

ina:SaoYadu:Kmaaokona sauKOkanauBavastu ya: | maaoxa [%yaucyato vaodOstao|ip mau>a hirM sada | ]pasato jagaccaOtt\ sava-
da||Vntvaija-tma\ | na kdaipjjagnnaaSaao na kdaicat\ tdnyaqaa | jagat\ p`vaah$poNa sava-dOva vyavaisqatma\ |
&anat: kma-tao vaa|ip tpsaa Sai>tao|ip vaa | na ksyaaPyanyaqaaBaavyaM jagadott\ kdacana | sa%yaao ivaYNau: EaISca
sa%yaa jaIvaa: sa%yaa: jaDM tqaa | Asa%yaM naaist ikMicacca savao-YaaM &ana gaaocarma\ | &a%vaa ivaYNaumatao maui>M p`aPnauyaat\
puruYaao<amama\ | [it BaivaYya pva-iNa |
The ecstacy resourced upon the extermination of all sorrows isspoken in Vedas
as deliverance – maaoxa, even the delivered one ever propitiating Hari. The worlds
are never without beginning or never without end, never any destruction. There
is no deviation in things which have no beginning nor and end and in things
which have no destruction. The worlds ever exit in the form of flowing streams.
Neither from Wisdom nor from performance of actions, nor from penance nor
through performance of austerities can the world be altered or changed. Vishnu
is real, Sri is real, Jiva is real and Jagat is real. All those which are subject
matter for thinking and reflction are never unreal. Therefore knowing Vishnu
alone one should strive for deliverance and as puruYaao<ama - the supreme among all.

[dima%yaa%manaao yaaogyaM | savMa- samaga`M Bavait | inadu-KanandsyaapoixatR%vaanmanaisa isqat%vaonaodimait yaujyato | tt\ sava-
maBavat\, savMa- BaivaYyant: [%yaaidnaa samaga`Baavasya p`stut%vaat\ | ba`*ma pSyana\ vaamadovaao ba`*maNaao
manvaaidjaIvaOrhoya%vaM p`itpodo | ba`*mana\ pSyana\ vaamadovaao ba`*maNaao|hyataM sada | manvaaidiBa: sava-javaO: p`itpodo ih
man~dRk\ |
[dM means that which is proper. All, everything becomes comprehensive. With
elimination of sorrow and advent of happiness in mind this feeling becomes
experienced. Then everything becomes comprehensive, everything becomes
indicated, expressed, thus having been clarified. Experencing the effulgence
Vamadeva declared his indispensble, essential identity as Manu and others.
Experencing the effulgence Vamadeva always experienced the comprehensive
all pervading, all enveloping vastness in Manu and other Jivas through
reflection. Thus in Brahmapurana.

tiddM ba`*ma yaao|hoyaa%vaaidgauNamaot(-ip vaod | AhMSabdsyaahoya%vaanaMgaIkaro [dMSabdao|ip vyaqa-: | sava-sva$p%vaM ih

duiva-Wid\barMgaI ik`yato | [dMSabdona prba`*maivaxaayaaM ba`*maSabdao vyaqa-: | [dM yaao|himait vaodo%yaova syaat\ | evaM
SabdSca vyaqa-: | Asma%pxao tu tda%maanamaovaavaoid%yaip &atvyaima%yaovaMSabdaqa-: | t%pxao tdip vyaqa-maova | na ih
ttxao tt\ svaa%maanaM vaoi<a | vyaa#yaana vyaa#yaoya BaavaScaagaitka gait: |

In the statement - „tiddmaPyaotih- ya evaM vaodahM ba`*maaisma‟, tiddma\ - That One is the effulgent
Brahman, this he should be known. If the word AhM is not accepted as Ahoya, the

72
undispensable one, then the word [dM will have no significance. The attrubute sava-
va$p%vaM - all comprehsinsiveness includes the gross also, (if conceded) then in
explaning the supreme Brahman the word ba`*ma will have no significance. In [dM
yaao|himait, since AhM is the attribute of Brahman and [it having been used the word
evaM used in the statement „tiddmaPyaotih- ya evaM vaodahM ba`*maaisma‟ will have no significance.
In „tda%maanamaovaavaoid%yaip &atvyama\‟ the word evaM used will have ignificance. But it is not
correct to say as some others declare that the word evaM has no significance.

ABaavaopRqagaqaa-naaM vyaa#yaamaByaasamaova vaa | klpnnyaOva td\Baavao vyaa#yaa|ByaasaSca yaujyato | [it Baarto |

sva$p&M tqaa|hoyaM ina%yaM ca ba`*mavaoi<a ya: | samaga`BaavaM gacCot\ sa tt\ p`saadanna saMSaya: | [it ca | sa [-Svar:
eYaaM dovaanaamaa%maa Bavait | puillaMgaM ca tt\ sa%yaM sa Aa%maa [%yaaidvat\ Bavait | dovaanaaM vyaapk%vaa<au toYaamaa%maa
hir: sada | t&: ip`yasttstoYaaM tsya naaBaUitdastt: | [it vaamanao |
In the absence of proper knowledge one should try to understnd through
instructions or scriptural study. Some time reflection assist what is lacking in
instructions and study, thus in Mahabharat. He who becomes aware of Brahma
as the one conscious of himself as the indispensable, as the eternal he with his
grace becomes comprehensively enlightened, of this there is no doubt, thus also
having been said. He, the Lord becomes the essence of the divinities, and it is
not proper to say the use of the neutral word tt\ debars one from identifying the
Lord as male. The divinities becoming comprehensivly spread they have Hari
as their eternal essence within. The men of wisdom are ever dear to the Lord,
there being never any diminutions in the Wisdom, thus in Vamanapurana..

evaM sa dovanaama\ [%ya~ pUva-: samyaga\ &anaI pramaRSyato | etnmanauYyaa ivaVu: [%ya~ ett\ Sabdona
ivaYNaaornyadovataopasanamaucyato | na (&anyaova dovaanaaM Baaojak: | &anaI ih ivaSaoYaoNa Baaojak: | Aqaao AyaM vaa
Aa%maa sava-oYaaM BaUtanaaM laaok: [it vacanaat\, sa ya evaMivat\ savaoo-YaaM BaUtanaama\ | ba`*maivaccat~aocyato p`stut%vaat\ |
t%vaivad\ dovagaaO: p`ao>ao nargaaOScaaPyat%vaivat\ | tsmaad\ dovaast%vaivado ip`yaM kuvan%yatind`ta: | [%yaadgnaoyao | tsya
h na dovaasca naaBaU%yaa [_Sato [it dovaanaaM t%va&anaM ip`yaima%yau>M ca |

In „evaM sa dovanaama\‟, sa: was earlier explained as ignorant one, here in „ettnmanauYyaa ivaVu:‟
ett\ is explained as those who propitiate other divinities. Such ones who
propitiates other divinities are not nourished by gods. Only the wise ones are
nourished, as said thus in the statement – therefore this Self is refuge to the
creatures in the worlds, he verily becomes luminous to all the creatures, such
one who is wise in Wisdom nourishes others. Men wise in Wisdom declaring
the divinbities as the luminous rays become enriched by enlihtenment,
whereupon the gods becoming inclned towards them without any apathy, thus in
Agni Purana. The gods will not be inclined to become disleased, thus wisdom
being spoken as dear to the gods.

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Asa%yamap`itYzM to jagadahurnaISvarma\ [it | yaiccakot sa%yaimat\ tnnamaaoGaM | vasau spah-maut jaItao data, sa%yaao
jaIvaosayaaoBao-d: sa%yaa ivaYNaaogau-Naa Aip | sa%yaM jagaiddM savMa- sa%yaoSajagataoiBa-id: | [%yaadoSca | BaodonaOca jagat\ savMa-
BaodonaoSaM gauNaO: sah | Baodona jaIvaananyaaonyaM mau>a: pSyaint sava-Sa: | ivaSaoYadu:KhInaaSca kovalaM sauKBaaoigana: |
janmamaR%yauivahInaaSca kalsaMbanQavaija-ta: rjastma sa%va hInaa: p`kR%yaa ca ivavaija-ta: | [%yaaid gaaruD vacanaanna
&anaivava%ya-ta va>uM yau>a |
Some say the manifest world is unreal, non-existence, non-luminous. Others say
that the manifest world is real, existence, not illusion, being victorious recieves
gains respledent gifts. The difference between individual self and the supreme
self is real, Vishnu’s attributes are real, the manifest world is real, the difference
between the manifest world and the unmamnifest supreme Lord is real, thus
also having been spoken. Endowed with differences is the entire manifest
world, even with the inhernt attributes. The Jiva, the individual self is different
and distinct from the other individual self, even the deliverd souls percieve one
another as different and distinct. Terminating all sorrows some revel in pure
pleasure, seprted from the cycle of birth and death, transcending all attachment
to Time, divested of the three fold sa%va, rja, tma attributes and isolated even from
p`kRit, the bonds of nature, thus in Garuda Purana. Therefore, it is not peroper
one to speak denying the exisyence of the manifest exitence.

itya-=maanauYadovaaidivaYNau$poYvaSa>ta | yaismana\ kismaMSca ivaYayao du:iK%vaM iBannataaip vaa | p`kRtoiva-karta

vaa|ip cCodBaodva`Naaid | A&anaN naaiSata vaa|ip janma jaIvaOriBannata | p`kR%yaiBannata vaa|ip jaIvaaBaod:
prsprma\ | jaDaBaodao|qavaa ivaYNaaiima-%yaqMa- jagatao|ip vaa | AgauNa%vamadoh%vamaktu-%vaM tqaa hro: | samyaga\
Bai>maRto maui>iva-YNaaO td\ WoYatstqaa | mau>avaBaaogaao jaIvaanaaM mau>aOsaamya< tqaOva ca | A$p%vaM ca jaIvaanaaM
mau>anaaM bainqanaamaip | naamatIqaa-idiBamau-i>s%va&anaM ivanaa|ip tu | ivaYNaao: sakaSaat\ p`kRto: ba`*maNaao|nantrud`yaao:
| garuDond`saUya-iva?Gnaadorignasaaomagauhaidnaama\ | p`Vumnaasyaainaruwsya dovaivap`aidnaamaip | yaO: kOScaaip gauNaaiva-Ynaao:
sakaSaad\ varta tqaa | yada kda|ip ya%naOvaa- varSaapaidnaa|ip vaa | tpsaa vaa|PyupayaOvaa- yaaoga&aanaaidnaa|ip
vaa | saamyaM vaa ivaYNvaQaIna%vaadnyaqaOYaaM isqait: kRit: | AsaMsaair%vamaoYaaM caaPyaoYaamaISvarta|ip vaa | ivanaa
ivaYNaup`saadona maui>roYaaM sakSat: | ivaYNaao: p`yaaojanaavaaiPtiva-Yaaodao-YaSca kScana | ivaYNaao: savao-Yau $poYau
saMpUNauNahInata | Baodao vaa ivaYNau$poYau ivaSaoYaao vaa gauNaoYau ca | iEaya: sakaSaaiQa@yaM ba`*maado: saamyamaova vaa
ba`*maavaayvaaornantsya rud`sya garuDsya ca | toByaScaOvavaond1saUyaa-do-iva-vp`BaUpaidnaaM tt: | bawanaaM maui>gaanaaM vaa
dO%yaanaaM maaoxaM eva ca | savMa- maaohaqa-maui_YTM vaodoYau hirNaa|ip vaa | ba`*maNaa vaa|qa rud`oNa dovaOSca mauinastqaa |
In vedic scriptures it has been mentioned that any variances percieved in the
various forms of Vishnu whether animal, human or divine, whether sorrowful or
pleasant, whether natural deformations or incisive, divisive, ignorance, death or
birth, differences in lives, differences in nature, or differences within the lives,
or between the live and the gross, world‟s illusion and Vishnu being without
attributeles, form or actions, deliverance sans devotion or deliverance despising
Vishnu, pleasure or similarity in deliverance, formless in primordial life or

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deliverance merely through recitaion of names or visitation to holy places,
aligning towards Brahma, Rudra and other gods in preference to Vishnu,
through austerities or benediction, penances or yoga, desiring similarity with
Vishnu or without taking refuge in him assigning actions to other divinities,
conceptualising their eternal existence or supremacy over all others, seeking
deliverance not from Vishnu but from others, expecting Vishnu to gain, to have
defects, diversity is his various forms, higher-lower values in his attributes,
considering Brahma and others superior or similar to Lakshmi, the undelivered
o the delivered ones like Garuda, Shesh and Rudra as superior or similar to
Brahma or Vayu, or Indra Surya and others superior or similar to Garuda,
Shesh and Rudra, or seers or emperors superior or similar to Indra Surya and
others, deliverance for asuras - all these are consequences of illusion on mind.

yaqaa sauraNaaM sau&anao ta%pyMa- sava-da Eauto: | tqaa duja-najananao ta%pya-masauroYau ca | evamaova ca dovaanaaM
ivaYNauba`*maaidnaamaip | ivaYNaao: sava-gauNaO: pUit-rip ma%syaaid$ipNa: | Ajaoya%vamaBad%vamaucCd%vaM ca sava-Sa: | savaa-
vatar$paNaamaip ica%sauK$pta | EaIba`*marud`aVaiQakM savao-Sa%vaM svatn~ta | sava-Sai>st%p`saadanmaaoxaao
ba`*maaidnaamaip | td\Ba>Ova ivamaaoxaScaBaodao jaIvaoSayaaorip | EaIba`*marud`Saka`do: k`maoNaOva inajaa gauNaa: | sava-
daoYavyapot%vaM ivaYNaao: sava-~ sava-da | ett\ savMa- sava-vaodOSca samyak\ ta%paya-t: sada | ]>M savao-Yau Saas~oYau tsmaad\
ga`a(M baBaUYauiBa: |
Even as scriptures constiture wisdom condensed for the wise enlightened (saur)
ones even so they are for the unwise unenlightened (Asaur) ones, even so the
enlightened ones like Vishnu, Brahma and others. Vishnu is comprehenvie in all
attributes, even in is Matsya and other descents, being completely unborn,
unbroken, uncleved, being ever blissful in the forms of his descents, superior
and indepndent to Brahma, Rudra and others, as the most dominant dispensoror
of deliverance even to the four-faced Brahma, devotion to him alone is
deliverance, the differnces and distinctiveness between souls, differnces and
distinctiveness being even in Brahma, Rudra, Indra and others graded
according to their attributes, Vishnu alone, verily, being ever free of all
demerits. All these were made known encapsulated through vedic scriptures,
Vishnu and other divine personalities, through seers and emperors. Therefore
they are commended to be accepted as Proper and desirable.

[dM sa%yaimadM sa%yaimadM sa%yaM na saMSaya: | kaoiTiBa: SapqaOScaaip inaNaI-tM dovatagaNaO: | AnaaidkalatScaayaM
Saas~aqaao- naanyaqaa @vaicat\ | punaScaanantkalaIna eYa eva na saMSaya: | &atcaOSyaOsca evaaqa-: sava-dOva baBaUYauiBa: |
evaM tu isqaryaa bauw\yaa &a%vaa yaasyaqa t%prma\ | evaM tu hMsa$poNa ivaYNaunaa dovatagaNaa: | ba`*maaVa baaoiQata: sava-o
tqaa &a%vaa prM gata: | saaxaaiWYNauh-Msa$p ]>\vaOvaM tu idvaaOksaama\ | vaasaudovaa#ya$poNa tona sava- )id isqat: |
saMkYa-Naa#ya$poNa ivavaoSaanantmaova ca | tM Qyaayait sadanantstsmaanmaui>pdicCyaa | p`Vumnaa#yaona $poNa kamamaova
ivavaoSa sa: | hMsas%Qyaanatao maui>mainaruwstaqaocCit | [%yaaid ba`*maaNDpuraNao t%vainaNa-yagaItayaama\ |

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All that is said is true, this is true, there is no doubt that this is true. This has
been confimed by divinities after hundred and thousand assurances. From time
immemorial this akine has been the scriptural srarement. Knowing thus the true
meaning one will attain the supreme place. His was related by Vishnu earlier to
the gods in the form of a swan. Having thus become enlightened they had
attained the supreme place. Having been narrated by Vishnu himself Brahma
and others became enlightened. In the form of Vasudeva he dwells in all the
hearts. Having eneterd Shesha in the form of Sankarshana entering Shesha
desiring deliverance propitiated him. In the form of Pradyumna he entered
Manmath, desire, seeking deliverance. In the form of Aniruddha he entered
Aniruddha desiring deliverance. Thus has been spoken exrensively in
Brahmand Purana.

Upanishad:
ba`*ma vaa [dmaga` AasaIdokmaova | tdokM sanna vyaBavat\ | tcCo/yaao$pma%tasaRjat xa~M | yaanyaotaina dova~a
xa~aNaInd`ao varuNa: saaomaao rud`: pja-nyaaoyamaao maR%yairSaana [it | tsmaat\ xa~at\ prM naaist | tsmaat\ baa`*maNa:
xai~yamaQastadupasto rajasaUyao | xa~ eva yaSaao dQaait | saOYaa axa~sya yaaoinaya-d\ ba`*ma | tsmaad\ yaVip rajaa
prmataM gacCit | ba`*maOvaaMtt]pina:Eayait svaaM yaaoinaM | ya ] yaonaM ihnaist svaaM sa yaaoinamaRcCit | sa papIyaana\
Bavait | yaqaa EaoyaaMsaM ihMisa%vaa |

In the beginning, the four faced Brahma alone was there. As one alone he did
not thrive with companions. Then he created a favorable vigorous form. Then
among those who were vigourous like Indra, Garuda, Varuna, Moon, Rudra,
The Rain-god, Yama, Death, Ishana were created. Superior than the vigrous
there is no other one else. Therefore during Raajasuya sacrifive the man of
Wisdom stands below and lauds him as the vigorous one. The source of the
vigorous one is the four faced Brahma, therefore even to this day the vigorous
one reactes the hightest state. Wisdom nevertheless is the source of vigour.
Therefore, towards the end the vigorous one resorts to wisdom as the source. He
who departs from this assaults his source, bcoming evil in doing so, as one who
injures the superior.

Bhashya:

ivaYNaaoba`a-*maNa jaait: sana\ ba`*maa ja&o catumaau-K: | [taoga` jagatastsmaat\ xa~jaaitrjaayat | vaayau:
sadaiSavaao|nantao garuD: Sak` eva ca | kamaScavaruNaScaOva saaoma: saUyaao- yamastqaa | evamaaVa: xai~yaastu dovaastu
ba`*mainaima-ta: | Eaoyaisa sava-jaaitBya: xa~jaaitirit Eauit: | anaOva xa~at\ prajaaitba`-*majaaitM ivanaa @vaicat\ |
ba`a*maNaaSca prao rajaa rajasaUyaaSvamaoQayaao: | ]pasto rajasaUyaao|atao ba`a*manaao rajasaUiyanama\ | AsaIna
AsanaaQastaat\ tqaaip ba`a(maNaao gauru: | tsmaat\ rajasaUyaanto ba`a*maNaana\ vandyaIt ca | ya: xai~yaao ba`a*maaNaha
iptRha sa p`kIit-t: | papIyaanaova Bavait h%vaasvaiptrM yaqaa | [it vaamanao |

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From Vishnu was born the four-faced Brahma. From him in the beginning was
born xa~, the energetic class. Among the divine beings, Vayu, Shiva, Shesha,
Garuda, Indra, Manmatha, Varuna,, Soma, Surya, Yama as xa~, the energetic
class, were born. Leaving ba`a*maNa, the enlightened class xa~, the energetic class was
alone superior, none other. When performing Rajasuya and Ashvamedha
sacrifices xa~, the energetic class is superior to ba`a*maNa, the enlightened class.
Therefore, during the performance of Rajasuya sacrifices, ba`a*maNa, the enlightened
person sits below the seat occupied by xa~, the energetic person.Even then ba`a*maNa,
the enlightened class being the preceptos at the close of the Rajasuya sacrifice
the xa~, the energetic person bows down to him. Or else ba`a*maNa, the enlightened
person being like a father unto xa~, the energetic person, he becoms charged as
one who has killed ia father, thus in Vamana Purana.

svatao|iQakgauNaM h%vaa saaxaacca iptrM puna: | xa~sya ba`a*maNaM h%vaa taavaana\ daoYaao Bavaod\ Qa`uvama\ | [%yaagnaoyao | [-
Saanaao maarut: p`aNaao vaayaujaI-YNaustqaOva ca | Qa`uSTuSca pvamaanaSca pvanaoScaoit kqyato | [it Sbdt%vao | maR%yau: saMkYa-
Na: SaoYa: Saota|nantstqaOva ca | bailama=haivaYaScaoit BaUQarScaoit kqyato | [it | [nd`: saupNaao- garuDao mahaBaarao
QaurnQar: | ivaSvaijaScaaPyavaQyaSca vaOnatoyaSca kqyato | [it | pja-nyaao maGavaaMScava puruhUt: purndr: | p`acaIna
baih-ya-h-ya-Sva: saaomapao BaoYaBauk tqaa | [it ca | yaSaaoinaiQaba`-*maNastutd\ QaatuM xai~yao svayama\ | Atao ba`a*maNaao
AasaInaao rajasaUyao ih saovato | [it p`%yayao | ?cCit ivanaaSayait | ir=\ xayao [it Qaatao: |

The demerits which one would have to suffer from killing one‟s father the same
would a Kshatriya, an energetic person would have to suffer by killing a
Brahmin, who is an enlightened person, thus has been mntioned in Agneya
Purana. Ishana means Vayu, Maruta, Prana, Vayu, Jishnu, Dhrushnu,
Pavamana, Pavana are other names of the Prime Breath. Thus in
Shabdatatva.Mrutyu, death is known as Shankarshana, Shesha, Sheta, Anant,
Bali, Mahavisha, Bhudhara. Indra is known as Suparna, Garuda, Mahabhara,
Dhurandhara, Vishvajit, Avadhya, Vainateya. Parjanya is known as Indra,
Maghavana, Puruhuta, Purandara, Pracheena, Bathi, Harshyashcha, Somapa,
Meshabhuk. Brahmin as enlightened person is possessed of success, therefore
desiring success for Kshatriya, as the energetic person plays subsidiary rile in
Rajasuya sacrifice, thus in Pratya scripture. ?cCit means destroys, ir=\ xayao being
the root meaning becomes destroyed.

Upanishad:

sa naOva vyaBavat\ | sa ivaSamasaRjat | yaanyaotaina dovajaataina gaNaSa Aa#yaayanto vasavaao rud`a Aid%yaa ivaSvaodovaa
marut [it | sa naOva vyaBavat\ | sa SaaOd`M vaNapmasaRjat pUTaNaM | [yaM vaO pUYaa | [yaM hIdM savMa- puYyait yaiddM ikMca |

Yet he did not thrive with companions. He created a enterpring form. Among
them there were those who were in groups, the Vasus, Rudras, Adityas,
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Vishvadevas, Maruts. Yet he did not thrive. He created the subservient form, as
Pushan. Verily this (earth) verily is Pushan, for that verily nourushes every
thing whatever is here.

Bhashya:

ivavasvaidnd`varuNaivaYNaaoByaao|nyao|idto: sauta: | rud`adnyao tqaa rud`a vaayaaornyao ca vaayava: | Agnaornyao ca vasavaao

vaOSyaa [%yaova kIit-ta: | ek eva hrojaa-t: pirvaar ivavaija-t: | vaayvaaidna\ xai~yaana\ saRYT\vaapunarlpirga`h: |
[cCna\ bahupirvaarM vaOSyaana\ dovaana\ sasaja- h | ttao bahutrainacCna\ SaUd`ana\ dovaana\ sasaja- ca | AiSvanaaO pRiqavaI caOva
kalaa maR%yaOva eva ca | SaUd`dovaa: samaui_Yta dovavaNaa- [it smaRta: |
Leaving aside Vivasvan, Indra, Varuna, Vishnu, Adityasa, Rudra, Vayu, Marut,
Agni, Vasus, all the rest are known as Vaishyas.One, four-faced Brahma alone
was born without aby companions. Therefore even though Vayu and otherswere
createdm he remained with few companions. There desiring more companions
he resurged Vishya divinities. Desiring even more companions he created
Shudra divinities. Ashvins, Pruthvi, Time, Death, Fate were therefore known as
Shudra gods. This was thee classification among the divinities.

Upanishad:

sa naOva vyaBavat\ | tcC/oyaao$pma%ayasaRjat QamMa- | tdott\ xa~sya xa~M yad\ Qama-: | tsmaat\ Qamaa-t\ prM naaist | Aqaao
AabalaIyaana\ balaIyaaMsaSaMsato Qamao-Na | yaqaa ra&OvaM | yaao vaO sa Qama-: sa%yaM vaO tt\ | tsmaat\ sa%yaM vadnt maahuQa-mMa-
vadtIit | QamMa- vaa vadntM sa%yaM vadtIit | etQyaOvaOtduBayaM Bavait |
Yet he did not thrive with companions. He created an excelleny form,
righteousness. This is the power of the energetic person, viz righteousness.
Therefore there is nothing higher than righteousness. A weak one thinks of
defeating the strong by righteousness. As one through a king. Verily that which
is righteeousness is Satya, the Prime Existence. Therefore they say that one who
speaks of Satya, the Prime Existence speaks of righteousness, that one who
speaks of Satya, the Prime Existence, both being one and same.

Bhashya:

sa`YTa svayaM samaui_YT: palaka dovata [maa: | QarNaM kqamasya syaad\ gaitScaasya kqaM pra | [it ma%vaa hroBa-
i>Qama-$pM punaiva-Bau: | p`aiNanaaM QaOya-$pM ca vaayaao $paMtrM puna: | sasaja- naitnaana\ ba`*maa ivaYNaaora&apur: sar: |
tsmaad\ vaayaao: prao naaist ?to ivaYNauM sanaatnama\ | SaoYaadInaaM xai~yaaNaaM vaayaurovaaiQap: smaRt: | QaarNaat\ Qama-:
[%yaahuvaa-yauQaa-ryait p`jaa: | Abalaa|oip ttao vaayauiva-YNau Ba>\yaaid$ipNa: | p`aPyauimacCit yau>: sana\ ivaYNauM
saubalava<arM | yaqaOva yauvarajaona maharajaamaiBaPsait | p`aPtuM Qamaa-iBamaanaI sa vaayu: sa%yaaiBamaanavaana\ | tsmaadahuQa-ma-
ivadM sa%yavao<aoit vaoidna: | sa%ya& maqa Qama-&M vaayaudo-vaao yatstyaao: | [it naardIyao |

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Having himself created the worlds together with the supervising deities and
thinking how can these be supported towards the goal Brahma, fortified by his
devotion towards Vishnu motivated Vayu, the Prime Breath to become their
resurgent energy. Therefore leaving Vishnu there were none who were superior
to Vayu. For Shesha and other Kshatriyas, Vayu was the undisupted supreme.
Since he supports Shesha the upholder of the earth, Vayu is known as
righteousness personfied. Considering Vayu as the personified form of devotion
to Vishnu, those who are incable of experiecing Vishnu can do so with
assistance and through Vayu, even as the ones taking the assistence of the Prince
take the audience of the King. Vayu who is fortified by righeousness is also
fortified by Satya, the Prime Existence. Therefore those who know that
righeousness is Satya, the Prime Existence also know that Satya, the Prime
Existence is righteousness, thus has been spoken in Narada purana.

Upanishad:

tdott\ ba`*ma xa~M ivaT\ SaUd`: | tdignanaOva dovaoYau ba`*maaBavat\ | ba`a*maNaao manauYyaoYau xai`~yaoNa xai~ya: | vaOSyaona vaOSya:
| SaUd`oNa SaUd`: | tsmadagnaavaova dovaoYau laaokimacCnto ba`a*maNao manauYyaoYau | etaByaaM ih $paByaaM ba`*maaBavat\ | Aqa
yaao h vaa Asmaallaaokat\ svaM laaokmadRYT\vaap`Oit sa enamaivaidtao na Baunai> | yaqaa vaodao vaa|nanaU>ao|nyad\ vaakma-
kRtM | yaid h vaa AaPyanyaovaMivanmaht\ puNyaM kma- kraoit twasyaaMtt:xaIyat eva | Aa%maanamaova laaokmaupasaIt | sa
ya Aa%maanamaova laaokmaupasto na hasya xar xaIyato | AsmaaQyaovaa|%manaao yaVt\ kamayato t<at\ saRjato |
Thus these Brahmana. Kshatriya, Vaishya and Shudra (were classified).
Among the Gods Brahma became Agni, the energy, among men, Brahmana.
From renergy the Kshatriyas, from enterprise the Vishyas, from subservient, the
Shudras. Therefore people desire place among luminous beings as energy,
among human beings as Brahmin because by these two forms four-faced
Brahma dwells. If any one departs from this world without being consciously
aware of his state of being, then not having known is not protected, even the
vedic scriptures not known or the actions not performed do not protect. Even if
one perorms great actions or meritorious deeds, but does not this then those
great actions or meritorious deeds will exhaust in the end. Therefore, one should
meditate only on his self within. Then the actions performed are not exhausted,
since from that very self all desires become fulfilled.

Bhashya:

naOva vyaBavaidot pirvaarbahu%vaona yad\ ivaiSaYT%vama\ tnnaanaBavai%yaqa-: | baRh%vaat\ sava-vaNaanaaM ba`*maNaa: pirkIt-ta:
| xat~aNaat\ xai~yaaSca i`YaUna%vaad\ ivaSasmaRta: | }navaacaI ih ivaT\ Sabd SaBao d<ao i~iBaya:t: | rmato sa tt:
SaUd`: sa ba`*maNyaaiBamaanavaana\ | ba`*maaignanaa sahOvaasto dovaoYvaqa naroYau ca | ba`*maNaona sahOvaasto ba`*maa SauBacatumau-K: |
xa~jaa%yaaiBamaanaI tu pvanaao dovarajaiBa: | sauNa- SaoYa rud`adOmaa-nauSaoYau ca rajaiBa: | vaOSyajaa%yaaiBamaaanaI ca naaisa@yaao
vayau$ija-t: | vasvaaidiBa: sahOvasto dovaoYvaqa naroyau ca | ivaiD\Ba: SaUd`aiBamaanaI ca inaya-itdo-vatasau ca | naasa%yayaao:
79
pRiqavyaaM ca SaUd`oYvaova tu maanauYao | yasmadgnaaO ivaSaoYaNa: ba`*maNa sainnaiQaBa-vaot\ | Atao|gnaavaova dovaanaaM savao-YaaM
inayamaawiva: | hu%vaa laaokama\ p`aqa-yaint tqaa ivap`o ca maanauYao |
naOva vyaBavaidit also means naOva iva ABat\ meaning has no specific companions. In the
fifth chapter the same mean is to be understood. In the sixth chapter though had
companions they were not in large number, thus the meaning is to be
understood. In the seventh chapter though had companions in large number they
were no as per expectation, thus the meaning is to be understood. In the eightth
chapter though had companions as per expectation were in large number they
were not not those who belonged to the group of supporters or liberators, thus
the meaning is to be understood. In the entire classification the Brahmins, (men
wise in Wisdom) were superior. xa~, being harmed by enemies, ~aNaat\, being
protected from, therefore known as Kshatriya. The Vaishya are the lowest of the
three. Since pleased with the pleasant, ie money given by the first three the
servile ones are known as Shudras. Respected by Brahmins, as Agni, Brahma
dwells as essence within the gods and as Brahmin among human beings.
Respected by Kshatriyas p`aNa, the prime Breath dwells as essence within the gods
as Garuda and Shesh and as king among human beings. Respected by Vaishyas
p`aNa, the prime Breath dwells as essence within the gods as Ashvins and on earth
in human beings including the Shudras. Since Brahma dwells specially in Agni,
in gods, human beings and in Brahmins every one, for gaining auspicious
worlds performs sacrifices in Agni and offers food to Brahmins to please gods.

Upanishad:

Aqaao AyaM vaa Aa%maa savao-YaaM BaUtanaaM laaok: | sayajjauhaoit yad\ yajato tona dovaanaaM laaok: | Aqa yadnauba`Uyato
tonaYaI-Naama\ | Aqa yat\ iptRByaaoinagaRNaait yat\ p`jaaimacCto tona iptRNaaM | Aqa yanmanauYyaana\ vaasayato yadoByaao|SanaM
ddait tona manauYyaaNaama\ | Aqa yat\ pSauByasyaRNaaodkM ivandit tona pSaUnaaM | yadsya gaRhoYau Svapda vayaasyaaM
ipipilaakaBya ]pjaIvaint tona toYaaM laaok: | yaqaa vaO svaaya laaokayaairoiYTimacCodovaM hOvaivando savaa-iNa
BaUtanyaairoYTimacCint | tWa etd\ ivaidtM maImaaMisatma\ |
Now this Self here is the ordainer of the all the creatures. For the gods who
propitiate him through sacrifices he is the refuge. For the seers who through
scriptures worship he is the refuge. For the descends who offer food for their
ancesrors, he is the refuge. For the house holders who establishing residence
offer charity and feed the needy, he is the refuge. For the animals who are fed
and watered, he is the refuge. For the birds and animals reared in the house
hold, he is the refuge. Even as in life the citizens pray that the king in whom
they have taken refuge should not he harmed even so the gods desire men of
Wisdom who have taken refuge should not he harmed.Thus the seers have
concieved in scriptures the all-pervading haven for the needy.

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Bhashya:

yaao|yaM savao-Yau jaIvaoYau inayaamaktyaa isqat: | sa ivaYNauraPtkama%vaadaTmao%yaovaaocyato bauQaO: | sa laaok: sava-BaUtanaaM

sava-jaIvaoYau saMiqat: | vaOSvadovaaidkana\ haomaana\ ya&aMScakuruto ivaBau: | karuNyaat\ sava-dovaoYau tona dovaaEayaao hir: |
?iYaNaamaaEayaScaaip svaaQyaayaoYvaRiYasaMsmaRto: | sa ih jaIvaoYau saMivaYT: ipNDM pu~janaIM tqaa | yat\ kraoit iptRNaaM
ca saMEayastt eva sa: | tRNaaodkaiddanaona pSaUnaamannatao naRNaama\ | ]pkaracca savao-YaaM p`aiNanaamaaEayaao hir: |
ya&adIna\ dovatadInaamanna%vaona purOva yat\ | ba`*maaVOriqa-t: p`adat\ xaIrabdostT ]<aro | AtSca sava-laaokanaamaaEayaao
ivaYNaurova sa: | evaM yaao vaoi<a ivaYNaaostu savaa-Qaar%vamau<amama\ | savaa-Nyaip ih BaUtaina tsyaOcCn%yaivanaaiSatama\ |
svaaEayasya yaqaa ina%yamanaaSaM p`aqa-yaint ih | rajaadorip tanyaovamau>maaEayavaoidna: | tdotma\ vaasaudovasya savaa-
Qaar%vamau<amama\ | ivaidtM sava-vaodOScamaImaaMsaaiBaScainaiScatma\ | [it Baivayyat\ pva-iNa |
Vishnu, who as the controller dwells in creatures, being self-satisfied is known
by wise ones as the Self. Dwelling in all creatures and lives in the world and
initiating all sacrifices addressed to the Vishvadevas, Hari being compassionate
towards all gods is the refuge of all. Abiding in their religious austerities he is
the refuge of the seers. Dwelling in ancestors and receiving oblations from the
descendents, he is their refuge. For feeding grass and water to the animals, for
giving food to the hungry and assistence to the needy, he is the refuge.
Dwelling in performance as well as in initiation of the sacrifices Vishnu, veriy,
is the refuge of all. Those who bcomes aware of Vishnu as the upholder and
refuge of every thing in creation pray for his eternal existence as the ultimate
refuge. Even as people pray for the unending continuity of the King as their
refuge, those who experience Vishnu’s all-pervading supreme power and as the
final refuge, they too pray that such supreme power and refuge may never end.
Vishnu’s all-pervading supreme power and as the final refuge has been well
documented in vedic scriptures and affirmed by the seers, thus in Bhavishya
Parva scripture.

Upanishad:

Aa%maOvaodmaga` AasaIt\ ek eva | saao|kamayata jaaaa mao syaat\ | Aqa p`jayaoya | Aqa iva<aM mao syaat\ | Aqa kma-
kuvaI-yaoit | etavaana\ vaO kama: | naocCMSca naatao BaUyaao ivandot\ | tsmadPyaot(o-kakI kamayato jaayaa mao syaadqa
p`jaayaoyaaqa iva<aM mao syaadqa kma- kuvaI-yaoit | sa yaavadpyaotoYaamaokOkM na pa`aPnaao%yakR%sna eva tavanmanyato | tsyaao
kR%snata | mana evaasyaa%maa | vaaga\ jaayaa | p`aNa: p`jaa | caxauYmaa-nauYaM iva<aM | caxauYaa ih td\ ivandto | Eaao~M dOvaM |
Eaao~oNa ih tt\ EauNaaoit | AtOvaasya kma- | Aa%manaa ih kma- kraoit | sa eYa paM>ao ya&: | paM>: puruYa: |
paM>imadM savMa- yaiddM ikM ca | tiddM sava-maaPnaaoit ya evaM mapd |
In the beginning all this was one as the Self. He desired, would that I had
companion, then I may fourish. Would that I had wealth, then I may perform
actions. This much indeed is the reach of desires. Even if one desires, one may
not get more. Even to this day, man who is alone, desires companion, wealth,

81
performance of actions. So long as one does not obtain these, one thinks oneself
incomplete. Now his effulgence. His mind his self, speech is his companion,
breath his resultant action. Sight is his wealth, for through sight he seeks
wealth. Hearing is his radiance, for through ear he is receptive. Now
his actions, for through his self he performs his actions. Thus is the
performance of action – sacrifice, five-dimensional. Five dimensional is the
Person, five-dimensional is the creation, all that exists here. He who becomes
consciously aware of this obtains all these.

Bhashya:

ekao naarayaNa: pUva-maasaIjjaayaaM sa eocCt | ivaVmaanaaip sada BaaogaaqMa- puruYaao<ama: | ina%ya%yao|PyauBayaaodo-

vaao|ivayau>sau tyaa yada | ek [%yaucyato dovyaa rmamaaNaa: sautM ivaBau: | eocCd ba`*mattao ja&o ttao dovaaSca sava-
Sa: | jaato pu~o iva<amaOcCd\ BaUtanyaaMDM tto|Bavat\ | AMDsyaaMti%vamao laaoka: kuyaMa- kmao-it caOcCt | ttstukRtvaana\
ya&M svasmaO sa puruYaao<ama: | Aahura%maaoit tM dovaM pUNa-%vaat\ ivaYNaumavyayama\ | tsmaadVaip ya: kamaI sa
(otavaMtimaiCcit |
In the beginning Narayana being alone the supree being desired to rejoice with
his companion. Being alone together eternally from the beginning he desired to
have a offspring. Thus having desired Brahma was born as the first among all
the gods. Once the offspting was born he desired wealth whereupon an egg was
formed. From that egg the worlds emerged with the intent to perform actions.
Then he performed the supreme action (ya&) offerring himself as the ingredients.
Since he, Vishnu was complete and immutable, he was known as the Self.
Therefore ne who desires, desires all these.

Further Explanation:

As one who has to explain suble sensitive supra-sensory experieces, which by

very difinition cannot be explained being AanandM ba`*maNaao ivaVana\, and therefore
having been declared as yatao vaacaao inavat-nto Ap`aPya manasaa sah, Sri Madhva explained the
mystery of creative cycle using phraseology drawn from common usage, as was
done even in vedic or upanishadic scriptures. From beginning of human
civilisation in all religious scriptures, sexual symbols, drawn from sex organs,
sexual process, and with increasing represention of human race as the supreme
biological culmination the male or female organs and sometimes representing
human coitus and sensual pleasure from empirical level signifying symbolically
the divine Bliss of Betitude. In India, in popular imagination the divinities are
visualised with many-arms, exotice looking figures, sometimes with sexual
overtones, The importance of symbols looses its significance when symbols are
not taken as som that suggests but literally as something that stands on its own.

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Madhva in using the popular Vaishnava symbols, Vishnu and Lakshmi as
empirical symbols for explaining the divine truths has more thanonce clarified
that Vishnu is not one born like human beings and the Bliss which he is capable
of bestowing is unlike anything in the world that can be imagined. Therefore, if
one has to understand the intent and purpose which Sri Madhva or to that matter
any one else, has set for themselves then the serious students seeking the
spiritual essnce contained in their teachings have to divorce first the empirical
forms in the shape of symbols from their perspective. Or else every thought
becomes distorted and so would one‟s speech and perforance of actions.

Bhashya:

dOvaM iva<aM sauKaVM ih ima~aVM maanaYaM tu yat\ | [danaImaip tsmaaiw kamayaadovamaova tu | ya: kiScat\ puruYaao vaa|ip
tWOklyaadkR%snavaana\ | ekaiknaao|PyavaOklyaM yaqaOva syaat\ yaqaa EauNau | svaa%manas%vaapRqaga\ ya<ad\ &ana$pM mana:
prma\ | mau>avaip na hoyaM yat\ tt\ svaa%mao%yaova icantyaot\ | jaayaaM tu tadRYaIM vaacaM balaM tadRk\ svamaa%majaM | Eaao~M
caxauScatadRga\ yad\ iva<aM dOvaM ca maanauYaM | evaM BaUtM icantnaM yat\ tt\ kmao-%yaova icantyaot\ | ett\ YaT\kM ca hryao savao-
Yaaya samap-yaot\ |
Divine dispensation is wealth, even as friendly companionship is for human
beings. Therefore these are desired by human beings as well as by gods.
Whichever one recieves that becomes auspicious, for human beings as well as
for gods. Even for the lonely one, listen for the substitutes. Know that for self
knowledge mind is suprtior. Even in deliverance it cannot be denied, therefore
should be known as one‟s own self as it were. Similar to the mind would be the
speech and the energy of the self. Therefore what is heard and seen becomes the
person‟s wealth and divine dispensation. What happens in this manner should
be considered as resulting in one‟s performance of actions. These six – mind,
speech, energy, hearing, sight and thought should finally be offerred to the the
all-pervading Hari.

evamaa%maa ip`yaa pu~ao iva<aM iWivaQaima%yaip | pHcaiBa: ik`yato ya&: puruYa: pSaurova ca | maataiptRByaamannaona tyaao:
pUvao-Na kma-Naa | janyasya kma-Naa caOva saaQya: pHcaiBarova tu | evaM ih p`aiNanyaao|nyao|ip jaayanto naa~ saMSaya: |
etamaupasanaaM kuyaa-d\ yaao ba`*maM pdmaaPya ca | sava-syaasya pitBa-Uyaad\ ivaYNaurova p`saadt: | ba`a*mao pdo %vayaaogyaa yao to
dovapdmaaPnauyau: | tsyaaPyayaaogyaa laaoksya BavaoyauriQakM ip`yaa: | k`maanmaui>M va`jaoyaSca koSavasya p`saadt: | [it
maaha%myao AivaSaoYaNatao|nyat\ syaaidtIcCnnip naivandot\ | ttao|nyasyaaBaavaat\ |
With the five - self, wife, son, two forms of wealth the actions are performed,
whereupon human and animals are born. from mother and father and the past
kma-s. In the same manner from mother and father and their past kma-s and the kma-s
of newly born and the five causes the birth becomes possible, even of other
animals, of this there are no doubts. The one who performing actions in this
manner attains the divine status and by Vishnu’s frace becomes chief of all.
83
Even if his ineligible he attains the divine status and if his ineligible for divine
status he becomes increasingly loved by in the world and with passge of time
with Vishnu’s grace becomes delivered, thus in Mahatatva scripture.. Let me
have some special thing, or some thing other, then he will receive even if it is
not in existence.

Aa%maa manaiScantnaM ca SaomauiYa bauiwir%yaip | ekaqaa- vacakaa QaISca manaIYaa tp [%yaip | [it Sabdt%vao | savaa-
EayaM ca iptrM savao-YaamaiQakM gaNaO: | Aivaid%vaamaht\ puNyaM kR%vaana\ flaBaaga\ Bavaot\ | tqaa &a%vaa hirM yastu kuyaa-
t\ kma-sadaooidtma\ | Anantflavaana\ sa syaat\ p`aPnaaoit ca manaaogatma\ | [it ba`*maEautaO |
For the word Aa%maa, Self, mind, reflection, intellegence, awareness, intention,
penance all have same meaning according to Shabdatatva. Unless one accepts
the suprene Self as the refuge, the father of all, endowed with complete and
entirety of attributes will not gain the fruits of his actions even though they were
prfomed to gain pure merits. But the one who knows being receptive to the
scriptures that the suprene Self as the refuge, the father of all, endowed with
complete and entirety of attributes attains his desires and many fruits, thus in
Brahma Shruti.

prmaa%maOva gaRhsqaaMtyaa-imatyaa savao-YaaM laaok: AaEaya: | gaRhsqaantga-tao ivaYNauya-&Odo-vaaEayaao Bavaot\ | svaaqQyaayao

?iYasaMsmaR%yaa ?YaINaaM ca sada|Eaya: | svaaQyaayaat\ EaawtScaOva iptRNaamannadanat: | manuYyaadortao vaoi<aya evaM
sattM gaRhI | svasyaaMtraimaNyaaM ivaYNauM saradIna\ pUjayaot tqaa | tsyaaivanaSaimacCint sqaaEayasya yaqaa saura: |
tdott\ sava-Saas~oYau ?iYasaMGaOiva-caairtama\ | [it naarayaNtaO | naraNaamaaEayaa dovaa na dovaanaaM nar: @vaicat\ | naraNaaM
ca sauraaaM ca gaitrokao janaad-na: | [it ca |
The supreme Self himself abidng in the household became the refuge to all, not
the householder alone. Since Vishnu, the supreme Self abides as refuge during
performances of action (the sacrifice) by the Rishies, or during the study of the
scriptures by them, while offerring oblation to the ancestors. Those who
knowing always Vishnu as the indweller in all as well as the refuge, for such
ones gods wish that there would never ever be any destruction, in the same
manner the citizen wish that their king who is their refuge will never ever be
destroyed. The seers reflecting on all scriptures have concluded that Vishnu
alone is the refuge of all, thus in Marayana scripture. Gods are the refuge of
human beings, human beings are rarelt the refuge to the gods. For both human
beings and gods, Janardana alone is the refuge, thus also having been said.

Aa%maa ba`*maa | Aa%maa tu jagataM ba`*maa tsyaa%maa Bagavaana\ hir: | sa eva jaat: p`qamaM vaasaudovaat\ catumau-K: |
saao|kamaayat Baayaa- mao syaat\ pu~stdnaMtrma\ | t<aao iva<aM mama syaacca kma- kuyaa-M ttao hro: | [it saao|ip na
tanyaapa ttao|pUNa-%vamaa%maana: | ma%vaa pUNa-%va isaQyaqMa- BaayMa-a vaacamaklpayat\ | p`aNaM pu~M tqaa iva<aM caxaubaa-
(maqaaM|trma\ | &ana#yaM Eaao~maovaasaaO kma-svaa%manamaova tu | evaM sa maanasao ya&o %vayajat\ koSavaM ivaBaUma\ | ttao|sya

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vaacaa saMBaUta Baayaa- tsya sarsvatI | pu~ p`aNaadBaUd\ vaayau: dRSaao laaoka ihrNmayaa: | tsyaaparaoxataM jaatao
Bagavaana\ puruYaao<ama: | savaa-ivaVa ddaO taSca Eaao~oNa jagaRho ivaBau: | A%manaa sava-kmaa-iNa cakar Bagava%pr: |
pura|saInmana evaasya tonaodM pHacakM ivaBau: | Aavaap kma-pyMa-tM dohantaat\ svayama\ |
Self here means four-faced Brahma. Self, Brahma is of the worlds and
resplendent Hari is the self of Brahma. The four-faced Brahma was first of the
born from Vasudeva. He desired: let me have a companion and progeny
thereafter. Let thereafter, weath be mind for performance of actions for Hari.
Then to comeplete he made his self-form resurgent concieving vaak\, Speech as
his comanion p`aNa, Prime Breath as his progeny, caxau, sight as his external
empirical wealth, Eaao~, hearing as his internal divine wealth, kma-, performnce of
actions as reflection of his self. With these five-fold instruments he propitiated
Keshava, the Lord of the creaion. Then vaak\, Speech became Sarasvati his
comanion, p`aNa, Prime Breath became his progeny, caxau, sight became like gold,
Eaao~, hearing became his internal divine wealth, through kma- performing actions
he experienced resplendent puruYaao<ama, the supreme one among beings. Thereupon,
becoming receptive to the Lord, all the wisdom came to heard by Brahma.
Earlier he posessed only the Mind, thereafte through thse five instruments he
became possed all the five constitutents.

tsyaadVaip yaao ivaWana\ ]pasto pHcakM tqaa | ivaYNaUpkrNa%vaona sa [dM sava-maaPsyait | maui>Scaanto Bavatsya
pHcaanaaM dovataM hirM | naarayaNaM vaasaudovaM tqaa saMkYa-Na ivaBaUma\ | p`VumnaM caainaruWM ca smartao ina%yamaova tu | savana~yaM
tqaa pUva-mau<arM caoit pHcakma\ | ya&o maQyao iSar: pxaaO pucCM pSauYau pUruYao | catuid-SaM tqaa maQyaimait sava-~
pHcakma\ | [it ca |
Therefore, even to this day whoever being wise in wisdom propitiates Vishnu in
these five forms, he would obtain on deliverance all these things, ever reciting
among the divine manifestations - Narayana, Vasudeva, Sankarshana,
Pradyumna and Aniruddha, in sacrifices performance of the five actions, three
by way of p`at:savana, maaQyaindna savana and i~tIya savana and the earlier and the latter
actions, in animals the the head,mid-portion, the two sides and the tail, in
directions the four corners and the mid-point, thus are these in fives.

|| [it AvyaakRt ba`*maNama\ ||

Thus ends the Avyakruta Brahamana

*****

85
 EaIbaRhdarNyakaopinaYad\ BaaYyama\
I.
|| Aqa saPtanna ba`a*maNama\ ||
Thus begins the Saptanna Braahmana.

Upanishad :

yat\ saPtaannaaina maoQayaa tpsaa Ajanayat\ ipta | ekamasya saaQaarNaM | Wo dovaanaBajayat\ | i~Nyaa%manao kurut |
pSauBya ekM p`ayacCt\ | tismana\ savMa- p`itiYztM yacca p`aiNait yaccana | ksmaat\ taina na xaIyanto|Vmaanaaina sava-
da | yaao vaO tamaixaitM vaod | saao|nnaumai<a p`tIkona | sa dovaanaip gacCit | sa |ja-maupjaIvatIit Slaaoka: |
When the seven foods were created by father with intelligence and austerity,
one of them was common to all, two were for gods, three were for himself, one
for the animals. In such foods every thing exists, those which breathe and those
which do not. Why then do they not decrease, when they are eaten all the time?
He who knows the imperishable nature of the food, he eats with mouth, goes to
the gods, lives on one’s inherent strength. Thus in the verses.

Bhashya :

ipta ivaYNau: | yat\ yada | tpsaa p`aiNanaaM kma-iBa: | maoQayaa svaocCyaa | sa hIdnnaM QaIyaa janayato kmaiBa: [it
vacanaat\ |
Vishnu is the father, yat\ means when, tpsaa means austerity by creatures, maoQayaa
means with one’s free will. He verily created food with his free will and
austerity of creatures.

Upanishad :

yat\ saPtannaaina maoQayaa tpsaa Ajanayat\ iptoit maaoQayaa ih tpsaa|janayat\ ipta | ekmasya
saaQaarNaimatIidmaovaasya tt\ saaQaarNamannaM yaiddmaVto | sa ya etdupasto na sa paPmanaao vyaavat-to | imaEaM (ptt\ |
Wo dovaanaBaajayaidit hutM ca p`hutM ca | tsmaad\ dovaoByaaojau*vait ca p`jau*vait | Aqaao Aahud-Sa-pUNamaasaaivait |
tsmaannaoiYTyaajauk: syaat\ | pSauBya ekM p`ayacCidit tt\ pya: | pyaao hOvaaga`o manau\YyaaSca pSavaaoScaaopjaIvaint |
tsmaat\ kumaarM jaatM GaRtM vaO vaaga`o p`itlaohyaint | stnaM vaanauQaapyaint | Aqa va%sa jaatmaahurtRNaad [it | tismana\
savMa- p`itiYztM yaccap`aiNait yaccanaoit pyaisa hIdM savMa- p`itiYztM yacca p`aiNait yaccana | tViddmaahu: saMva%sarM
pyasaa jau*vadp punamaR-%yaumapjayait na tqaa ivaVat\ | yadhrova jauhaoit tdh: punamaR-%yaumapjayait | evaM ivaWana\ savMa-
86
ih dovaoByaao|nnaVM p`yacCit | ksmaa<aaina na xaIyanto|Vmaanaaina sava-doit puruYaao vaa Aixait: | sa hIdmannaM puna:
punaja-nayato | yaao vaO tamaixaitM vaodoit puruYaao vaa AxaIit: | sa hIdmannaM iQayaa iQayaa janayato kma-iBa: |
yaVOtnnakuyaa-t\ xaIyaot h | saao|nnamai<a p`itkonaoit mauKM p`tIkM mauKto gods’ means onaa%yaOtt\ | sa dovaanaaM gacCit
sa }ja-maupjaIvatIit p`SaMsaa |
‘When the seven foods were created by father with intelligence and austerity’
means that he created all these by one’s self-will and self-austerity. ‘one of them
was common to all’ means that the food that is eaten is common to all. He who
consumes that is not freed from evil, for truly that food is fixed. ‘Two were for
gods’ means that which one sacrifices and that which he gives as oblation.
Therefore one sacrifices as well as offers gods the oblations. Some say that they
are the sacrifices performed when new and the full-moon rise. Therefore one
should not sacrifice for temporal benefits. ‘One for the animals’ means the
milk, for in the beginning human beings and animals live on milk alone.
Therefore, they make the new-born babe lick ghee or suck the breasts, or say
that new-born calf does not eat grass. ‘In such foods every thing exists, those
which breathe and those which do not’means that on milk every thing exists,
those which breathe and those which do not. That is said because by making
offerings along with milk for a year one transcends death, which is not true. He
who knows this transcends death the very day he offers, since he offers all his
food to the gods. ‘Why then do they not decrease, when they are eaten all the
time’ means that the Person (the essence within the form) is imperishable and
from that essence the food is created again and again. ‘He who knows the
imperishable nature’ means the puruYa, the Person (the essence within the form) is
the imperishable essence and he produces the food, the form with intelligence
and austerity’. Should this not be done than the food will decrease. The mouth
is the p`tIk, the indication, he eats with mouth, goes to the gods, lives on one’s
inherent strength. This is the approved acclamation.

i~Nyaa%manao|kurutoit manaao vaacaM p`aNaM tanyaa%nanao|kurut | Anya~manaa AbaBaUvaM naadSMa- | Anya~manaa AbaBaUvaM
naaEaaOYaM | [it manasaa (ova pSyait | manasaa EauNaaoit | kamasaMl;pao ivaicaik%saa Eawa|Eawa QaRitrQaRit )IQaI-iBa-
it%yaot\ savMa- mana eva | tsmaadip pRYzt ]psvaRYTao manasaa ivajaanaait | ya ksya sabdao vaagaova | saOYaa (ntmaaya<aa
| eYaa hIna: p`aNaao|panaao vyaana ]dana: samaaanaao|na [%yaott\ savMa- p`aNa eva | etnmayaao vaa Ayamaa%maa | vaa=mayaao
manaaomaya: p`aNamaya: |

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He created three for his own Self. The Mind, Speech and the prime Breath for
his own Self. They say, my mind was elsewhere, I did not see. My mind was
elsewhere. Idid not hear. It is with mind that one truly sees. It is with mind that
one truly hears. Desire, discrimination, doubt, receptivity and lack of
receptivity, steadfastness and lack of steadfastness, shame, intellection, fear all
these verily the Mind itself. Whatever sound there is, all his verily the Speech.
Verily it serves to designate the object, but not the subject itself. The in-breat,
the diffused breath, the up-breath, the mid-breath, all those which breathe are,
verily the Breath itself. Verily the self is the Mind, Speech and Breath.

Bhashya :

saPtannaaina yada ivaYNau: prma: puruYaao ivaBau: | sasaja- toYaaM svaaqaa-ina cakar ~IiNa koSava: | manaao vaacaM ca p`aNaM
tsmaat\ tsOtuiYTmaoit sa: | tsmaat\ td\Bai>kama: syaat\ saMklpM t%kRitM p`it | kayaa-t\ tWodnaocCaM ca EawaM
tsya gauNaaonnataO | AEawmanyasaamyao caPyannaoYaamaunnataO tt: | AnyaoYaaM t%va$p%vao p`akRt%vaaidko|sya ca | QaRitM
tinnaindvaagaadaO p`aPto t~Ova caaQaRitma\ | tnmatsya ivasagaa-qao-i)yaM td\Bai>vaja-nao | tiWvaoko QaIyaM caOva td&anao
iBayaM tqaa |
When Vishnu created the seven-fold food, then he made Mind, Speech and
prime Breath resurgent for his own Self, becoming pleased with each of them as
nourishment. Therefore those who desire to be devoted to Vishnu should make
their Mind receptive towards him. They should incline their receptivity to
conform to the enrichment of his attributes. They should be disinclined from
correlating him with others or assuming gross form of nature. They should be
steadfast in rejecting things which revile him, should be ashamed in rejecting
him or devotion towards him, experience fondness for the sense of
discrimination in respect of him and fear in being ignorant in respect of him.

vaacaM ina%yaM td\gauNaao>aO p`anaaM t%kma-iNa sfuTma\ | tdnyakma-saM%yaagao caapanaM vyaanamasya ca | ivaraoiQanaaM
inaraisa%vao|qaaodanaM yaaogaQaarNao | manaaovaagaaind`yaaNaaM samaanaM inayamao~ tu | Annamau>oYau sausqaOyaO nar: kuyaa-t\ sadOva ih |
AnaokgaaocarocCa syaat\ kama ekaEayao isqat: | p`aNa: p`vaRi<ahotu: syaadpanastu inavat-nao | balakmaa- tqaa vyaana
]danaao yaaogakma-kRt\ | dohoind`yamanaaonaota samaanaaao|na: isqaitp`d: | manaaovaak\ p`aNasaainnaQyap`aQaanyaajjaIva ]nnait:
|
Speech and other sense organs should be ever used to praise Hari’s divine
attributes. In performing actions that please him p`aNa, Breath should be used, in
giving up actions which displease him Apana, downward should be used, in
88
countering the views opposing him vyaana, the breath which binds the twi should
be used, in performing actions which enjoin him ]dana, the breath that leads to
the central realty should be used, in directing the Mind and the Speech organs
towards Hari, samaana, the breath that is common to expiration and inspiration
should be used. Only then in the presence of Mind, Speech and prime Breath the
soul attains upward progress.

manaaovaak\ p`aNa$pao|saaO Bagavaana\ puruYaao<ama: | manaaovaak\ p`aNastsya jaata Anyao|iBamaainana: | ba`*maa sarsvatI
vaayauma-na AViBammaainana: | sava-syaant: isqatM ivaYNaumaayaa<aavaaga\ ih na: sada | sava-vaacaSca GaaoYaaSca ivaYNaaonaa-maoit
kIit-ta: | tj&anaaM t%flaM ca syaad&anaaM t%flaM na tu | savao-ind`yagatM &anaM manaAaya<amaIirtma\ | pRYzo
svaYTao|PyanaonaahM spRYT [%yaova vao%yat: | manasya vyaakulao|nya~ naOva vaoi<a kqaMcana |
The resplendent Lord, the supreme anong Purushas – Purushottma is of the
form of Mind, Speech and prime Breath. From Mind, Speech and prime Breath
the deities presiding over them – Brama, Sarasvati and Vayu were born
respectively. Dwelling within them all, Vishnu alone energizes them. All the
sounds and syllables are ever acclaimed verily as Vishnu’s names alone. That
awareness assures the corresponding fruits of reciting his divine names. The
wisdom of the external organs depends on the internal Mind. If the Mind is free
from any agitation then even if one touches the back the person will know that
such one has touched him. If the Mind is not free from agitation then there will
be no awareness.

Upanishad :

~yaao laaoka et eva | vaagaovaayaM laaok: | manaaoM|tirxalaaok: | p`aNaao|saaO laaok: | ~yaao vaoda et eva |
vaagaovaagvao-d: | manaao yajauvao-d: | p`aNa: saamavaod: | dovaa: iptrao manauYyaa et eva | vaagaova dovaa: | mana: iptr: |
p`aNaao manauYyaa: | ipta maata p`jyaot eva | mana eva ipta baa=ga\ maata | p`aNa: p`jaa | iva&atM
ivaija&asyamaiva&atmaot eva | yai%kHca iva&atM vaacastd`UpM | vaaigma iva&ata | vaagaonaM td\ BaU%vaa|vait | yai%kHca
ivaija&asyaM manasastd\ $pM | manaao ih ivaija&asaM | mana enantd\ BaU%vaa|vait | yat\ ikHcaaiva&atM p`aNasya td\ $pM
| p`aNaao (iva&at: | p`aNaM enaM td\ BaU%vaavait |
These, verily are the three worlds. Speech is this world, the earth. Mind is the
intermediate world, the sky. Breath is the other world, the heaven. These, verily
are the three Vedas. Speech is Rigveda. Mind is Yajurveda, Breath is Samaveda.
These, verily are the gods, ancestors and human beings. Speech is the god,
Mind is the ancestor, Breath is the human being. These, verily are the father,
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mother and the offspring. Mind is the father, Speech is the Mother. Breath is the
offspring. These, verily are what is known, what is to be known, what is
unknown. Whatever is known is the form of Speech, for Speech is the knower.
Speech becoming the protector protects the knower. Whatever is to be known is
the form of Mind, for Mind is to be known. Mind becoming the protector
protects the knower. Whatever is unknown is the form of Breath, for Breath is
what is unknown. Breath becoming the protector protects the knower.

Bhashya :

laaok vaod saur &at ip~adoScaaiBamaainana: |

The father and the rest as the worlds, the divinities as the presiding energies
should be known.

Further Explanation:

Whenever the unknowable is to be made the communicator in every field is

obliged to use symbols, which represent the something unknown, inexpressible,
intangible, subtle idea by means of some gross, visible, sensuous form, which
remain distinct from the subtle idea or the gross form being communicated.
Language itself is full of different and variety of symbols that cannot be made
clear or precise. ! may signify the eternal soundless Sound. A picture, map,
sign, mark, numerals, names, colours may be and are used as symbols.

The confusion arises when the people to whom the unknown is being
communicated use their own interpretation which represent their own
understanding of the life as against the understanding of the communicator.
Human beings are prone to overlook the understanding of the communicator
and the symbols becoming fixed, stratified and idolatrous by tradition and
bigotry, the symbols are taken as the reality which they are intended to stand
for.

As in every religious scriptures Madhva uses many symbols for not only for the
ultimate reality but also to the various manifestations, energies, events and
instances. It is left to the seekers either to be mesmerized by the variety and
vivid forms of the symbols or seek to access and enlightened by the essence, the
meaning for which these symbols stand for or represent.

Upanishad :
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tsyaO vaaca: pRiqavaI SarIrM | jyaaotI $pmayamaigna: | td\ yaava%yaova vaak\ taavatI pRiqavaI tavaanayamaigna: |
AqaOtsya manasaao VaO: SarIrM | jyaaotI $pmasaavaaod%ya: | td\ yaavadova manastavatI VaO: tavanasaavaaid%ya: | taO
imaqaunaM samaOtaM | tt: p`aNaao|jaayat | sa [nd`: | sa eYaao Asap%na: | iWyIyaao vaO sap%na: | naasya sap%naao Bavait ya
evaM vaod | AqaOtsya p`aNasyaa|p: SarIrM | jyaaotI$pM AsaaO cand`: | td\ yaavaanaova p`aNastava%ya Aap: tavaanasaaO
cand`: | t eto sava- eva samaa: | savao-|nanta: | sa yaao hOtanantvat ]pastoM|tvantM sa laaokM jayait | Aqa yaao
hOtananantanaupasto AnantM sa laaok jayait |
Of this Speech earth is the body, the luminous form is the terrestrial fire, as far
as the Speech spreads so far the extends the earth and the Fire. Now of this
Mind the space is the body, the luminous form is the Sun, as far as the Mind
extends so far the extends the space and the Sun. The two (Fire and the Sun)
join in union, from that was born Breath. He is Indra, he is without rival, for
only a second can be a rival He who knows this has no rivals.

Bhashya :

VupRiqavyaignasaUyaa-paM saaomasyaaPyaiBamaainana: | sa [nd`: prmaOSvayaa-dSa~u: samavaja-naat\ | vaayauroto samaa vyaaPtaO ba`*maOraO

gauNatao|iQakaO | AnantaScagauNaa (oYaamanyajaIvavyapoxayaa | toByaao|Pyananta ivaYNaaostu toYaamaovamaupasak: |
ina%yalaaokaopBaaogaI syaadina%yasyaanyaqaa Bavaot\ |
For the Space and Earth, for Fire and Sun, For Water and Moon Brahma,
Sarasvati and Vayu are the respective presiding deities. Being resplendent
having no one equal they are superior, having no one inimical to them. Brahma
and Vayu are superior to Sarasvati possessing greater attributes. Compared to
other Jivas, the three having greater attributes are known as Anant, unlimited.
Possessed of unlimited attributes and being the devotees of Vishnu they revel in
eternal enjoyments, while other with limited attributes revel in momentary
enjoyments.

Upanishad :

sa eYa samva%sar: p`jaapit: YaaoDSakla: | tsya ra~ya eva pHcadSa klaa: | Qa`uvaOvaasaya YaaoDSaI klaa sa
rai~iBarovaa|ca pUya-to|p ca xaIyato | saao|maavaasyaaM yai~maotyaa YaaoDSyaa klayaa sava-imadM p`aNaBaRdanau p`ivaSya tt:
p`atjaapyato | tsmaadotaM rai~M p`aNaBaRt: p`aNaM na ivaicCMVadip kRklaasya | etsyaa eva dovatyaa Apica<yaO | yaao
vaO saMva%sar: p`jaapit: YaaoDSaaoklaao|yamaova sa yaao|yamaovaMivat\ puruYa: | tsya iva<amaova pHcadSa klaa: | Aa%maOvaasya YaaoDaSaI
klaa | sa iva<aonaOvaa|ca pUya-to|p caxaIyato tdotnnaaByaM yadyamaa%maa | p`iQaiva-<aM | tsmaad\ yaVip sava-&anaIM jaIyat Aa%manaa
caojjaIvait p`iQanaa|gaaid%yaova tdahu: |
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Prajapati is the year having sixteen parts, His nights have fifteen parts, the
sixteenth part being constant. He increases (during the bright fortnight) or
decreases (during the dark fortnight) and permeates the wholes world with his
sixteenth part and rises when the day dawns. Therefore on that night no one
shall breach the breath of any breathing life, not even of a chameleon in honour
of this deity. He who is the year is Prajapati with sixteen parts, he who is,
verily, the Purusha. His wealth consists of the fifteen parts, the sixteenth part
being his own Self. In wealth alone he increases and decreases. That which is
the centre, that being his Self, his wealth being that which joins, connects.
Therefore, if one is alive in his Self and even looses all, then it is said that he
has lost only his wealth.

Bhashya :

vaayau: p`jaapit: saao|saaO cand`saMsqaao ivaSaoYat: | ra~aO ra~aO xayaadsya pUrNaad\ rai~naamaka: | klaa: pHcadSa
p`ao>a Qa`uvaOvaasya to YaaoDSaI | Aklaao|ip sa cand`sya klaaiBa: p`aocyato tqaa | saaomaavasyaaM yatao ra~aO
p`aNaBaR%sauvyavaisqat: | klyaavaoSaadlpdaoYa: kRklaasa vaQaao|ip sana\ | tsyaaM ra~aO mahadaoYaao dovatavaoSatao Bavaot\ |
vaayau: saMva%sar: p`ao>ao va%saao ivaYNaursaaO yat: | samyagaovaM ritM yaait sa evaMivaduiYa isqat: | AQa``uvaastu klaa yaWt\
saaOmyaastsya tqaa Qanama\ | Aagamaapayava%vaa<au Qa`uvaavad\ doh ]cyato | naaiBasqaanaM SarIrM tu cak`sya p`iQavad\ Qanama\ |
sava-syaivajayao|Pyasmaat\ p`iQamaa~M ih gacCit | evaM mahagauNaana\ dovaanaovaM yao vaod pUruYa: | na caOByaao|itip`ya:
kiScat\ ivaYNaaorist kdacana |
Vayu, the dominant among creatures is seen specially to dwell in Moon. When
the Moon’s orb decreases during the dark periods and increases during the
bright periods. That period having fifteen parts is known night and the sixteenth
part is known as Qa`uvaa – the constant. Though without parts, Vayu, dwelling in the
Moon is spoken as having sixteen parts. Since Vayu as prime Breath dwells in
every creature in special manner, on the fifteenth night no one, not even a
chameleon even for slightest of the transgression should be killed. Otherwise,
the transgression on that night will be a great transgression in relation to the
gods. Being the va%sa – child to Vishnu, Vayu is is known as saMva%sar – the year. Vayu
who is the indweller in the Moon is also the in dweller in all wise ones. The
Moon’s parts are brief and transient and similarly the wealth of the wise ones.
The human body being the sixteenth constant part, it is like the central hub, his
wealth being that which joins, connects. Even when every thing is robbed, the
wealth alone is lost. He who knows the supreme attributes of the gods that one
is more and in all circumstances dear to Vishnu
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catuqMa- BaaojyamaovaannaM sava-saaQaarNaM smaRtma\ | Aa%manaao|itsamaIPyaM tsya yaao|nnasya manyato | AxayaM papmasya syaad\
dovaba`*masvahairNa: | tdova man~yau>%vaad\ bailahaomaa%manaa Wyama\ | dovaanaaM p`ddaO ivaYNaistsmaannaOvaocCyaa yajaot\ |
yaidcCyaa yajaot\ toYamaphta- BaivaYyait | dovasvaM tona yaonaOva kamyaaqMa- ivainayaaoijatma\ | prkIyaona iva<aona tismana\
ivainamayao yaqaa |
The fourth part of the food to be eaten is to be known as common to the gods
and the Brahmins. He who considers that food as belonging to himself, eternal
demerits are his, having robbed the food of the gods and Brahmins. Because
that food alone is given to the gods and the Brahmins as oblation for the
pleasure of Vishnu during sacrifices. If one performs sacrifices to fulfill
personal desires than that becomes like robbing that which rightfully belongs to
the gods and the Brahmins, with consequential demerits, even as one receives
demerits for gifts given to the persons from whom wealth was borrowed.

catuYpad\ByaaoiWpd\ByaSca pSauBya: pya Aa%makM | p`ayacCt\ saPtmaannaM sa gaaoxaIrM mau#yama~ ca | Aa%manao caOva
dovaanaaM td\ haomaaqMa- p`kilptma\ | saMva%sarM gaaopyasaa yaona haomaao hro: kRt: | Bagava<a%vaivadUYaa tsya maui>na- saMSaya:
| AdRYTBagavad``UpsyaOtd\ dSa-nakarNama\ | Bagavad\ dRiYTpUtstuivanaa haomaona maucyato | saPtannasaRiYTt%va&s%vaokhaomaona
maucyato | ivaSaoYa&ao yat: saao|yaM Bagava<a%vavaodnao |
Vishnu gives food to the quadruped and biped creatures. In doing so primarily
food mixed with cow-milk was conceived for himself and the gods. Those
desiring supra-sensory experiences perform sacrifices for a year offering food
mixed with cow-milk for them there are no doubts about fulfillment in
deliverance. For the one who had no divine experience for him performing a
sacrifice becomes the motivation. Experiencing divine resplendence and even
without performance of sacrifice one becomes delivered. Even one enlightened
to this wisdom becomes delivered performing a sacrifice even for a day offering
seven types of food. Because among those who are wise in spiritual Wisdom, he
is the distinguished one.

kao naama Bagavaana\ ivaYNau: prmaanand$pt: | p`aiNanaaM kma-iBaScaOva svaocCyaa ca puna: puna: | saPtannaM saRjato yasmaadnnaanaamaxayastt:
| tsmaadixaitnaamaa|saaO Bagavaana\ puruYaao<ama: | ya evamaixaitM vaod BagavaMtM sanaatnama\ | Ap`ya%naona Baaogaa: syaUya-qaoYTastsya sava-da |
saPtannaaopasanaM yasmaad\ dovaanaaM yaaogyamau<amama\ | tsmaad\ dova%vamaaPnaaoit yaaogyaa dovapdsya ya: | }jMa- dovaannamaui_YTM }ija-tastu
gauNaastqaa | tdPyaaPnaaoit na nra yaaogyaa etdupasanao | &anamaa~ooNa dovaanaaM saamaIPyaM p`aPnauvaint to | [it naarayaNaIyao |

Since Vishnu is the form of supreme Bliss he is designated by the syllable k. By

performance of actions by creatures and by his own will he recreates the seven

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type of food there is never any diminution in supply. Therefore, the resplendent
Purushottam is known as Aixait, never there being any diminution. He who
knows the resplendent Lord as perennial and never there becoming diminutive
for him the enjoyments will be easily available, and since the seven types of
food are suitable for gods even becoming eligible for divine status attains that
status. The food of the gods is known as Energy and energizing are the
attributes. Human beings are not generally eligible for that food for be Wisdom
alone they attain proximity to the gods. Thus in Narayana scripture.

Upanishad :

Aqa ~yaao vaava laaoka manauYya laaok: iptRlaaokaodovalaaok [it | saao|yaM manauYyalaaok: pu~oNaOva jayyaao naanyaona kma-Naa
| kma-Naa iptRlaaok: | ivaVyaa dovalaaok: | dovalaaokao vaO laaokanaaM EaoYz: | tsmaad\ ivaVaM p`SaMsaint |
Aqaat: saMp`i<a: | yada p`OYyana\ manyato|qa pu~maah %vaM ba`*ma ya&s%vaM laaok [it | sa pu~: p`%yaah AhM ba`*maahM
ya&ao|hM laaok [it | yaWO ikMcaanaU>M tsya sava-sya ba`*ma%yaokta | yao vaO ko ca ya&astoYaaM savao-YaaM ya& [%yaokta |
yao vaO ko ca laaokstoYaaM sava-oYaaM laaok [%yaokta | etavaWa [dM savMa- | etsmaat\ savMa- sannaiyamatao|Baunajaidit |
tsmaat\ pu~manauiSaYTM laao@yamaahu: | tsmaadfonamanauSaasait |
sa sadOvaMivadsmaat\ laaokat\ pò%yaiBarova p`aNaO: sah pu~maaivaSait | sa yadnyaona ikMicadxayaa kRtM Bavait tsmaadonaM
sava-smaat\ pu~ao mauHcait | tsmaat\ pu~ao naama | sa pu~oNaOvaaismana\ laaoko p`ititYztIit | AqaOnamaoto dovaa: p`aNaa
AmaRta AivaSaint |
Now, three verily are the worlds. The world of human beings, the world of
ancestors and the world of gods. The world of human beings is to accomplished
from progeny, not from performance of actions; the world of ancestors is to
accomplished from performance of actions; the world of gods is to
accomplished from teaching Knowledge (&ana) and Wisdom (iva&ana). The world of
gods is, verily the best of the worlds Therefore they praise teaching.

Now, therefore, the transmission. When a man thinks that he about to depart
then he says You are the effulgent Brahman. You are the accomplished
Sacrifice. You are the resultant World. (Acknowledging the teaching) the son
answers, I am the effulgent Brahman. I am the accomplished Sacrifice. I am the
resultant World. Verily what has been learnt as transmission, all that is the
teaching (Knowledge - &ana and Wisdom - iva&ana). Verily what has been performed
as actions, all that is the Sacrifice. Verily what has been as the resultant World,
all that is the generations to come. All this is indeed this much and nothing
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more. Being thus all, let all that be preserved. Thus instructed the son is called
the world, because he is the medium for extension of the offspring. Therefore he
is instructed.

One who knows this departs is conscious that he has entered his son together
with his Breaths. Whatever little inaccuracy is there in his instructions his son
releases the father from those inaccuracies. Therefore he is called the Son. He
becomes firmly established by having such one as son. Thereafter enter the
divine immortal Breaths enter in him.

Bhashya :

ba`*maoit vaod | svaaQyaayaaidktu-%vaat\ pu~: %vaM ba`*mao%yaaducyato | Aa%maaBavait vyaapkao Bavait | puna: puna: kma-
kRitmaa-nauYyajata ]cyato | janmaantrM ivanaa naOva kma-Naa t<au yaujyato | ]BaaByaaM ikmau va>vya maYTBaagaflaM sautat\
| ivaVyaa %vaQa-maaPnaaoit savMa- saPtannaivallaBaot\ | pu~maaivaSya saamaqyaapnmaucyato icCd`kma-Na: | AxNaM puidit ca
icCd`M pu~stat\ ~aNakao Bavaot\
Effulgent thus with vedic Wisdom. Perfected with learning and other actions, the
father addresses the son - You are the effulgent Brahman. The limited individual
self becomes all-embracing Universal Self. Performing repeated actions, the
human being is spoken as the successful one, In the absence of repeated birth
success does not come. With son becoming ever performing action and
becoming wise in wisdom alone success comes about. Of the fruits of actions
performed by the son one-eighth part accrues to his fate while of the fruits of
wisdom gained half of the same goes to father. Therefore father becomes
eligible for nourished by seven parts of wisdom of his sons, And in return the
father becoming part of sons life delivers his demerits. And in return the sons
becomes the delivered of his father form his demerits.

pRiqavaO caOnamagnaoScadOvaI vaagaivaSait | saa vaO dOvaI vaaga\ yayaa yaVdova vadit tWt\ Bavait | idvaScaOnamaaid%yaaccadOvaM mana AivaSait
| td\ vaO dovaM manaao yaonaanandOva Bavait Aqaao na Saaocait | Ad\ByaScaOnaM cand`masaSca dOva: p`aNaaoya: saMcarMScaasaMcarMSca na vyaqato |
Aqaa ona irYyait |

sa ya evaMivat\ sava-oYaaM BaUtanaamaa%maa Bavait yaqaOYaa dovata | evaM sa yaqaOtaM dovataM savaa-iNa BaUtanyavan%yaovaM hOvaMivadM
savaa-iNa BaUtanyavaint | yadu ikMcaomaa: p`jaa: Saaocyan%yamaPvaa|saaM td\ Bavait | puNyamaovaamauM gacCit | na h vaO dovaana\
papM gacCit |

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From the earth and fire the luminous Speech enters him. Verily that is the divine
speech by which whatever one says that comes to be. From the heaven and Sun
the enlightened mind enters him. Verily that is the divine mind by which one
becomes joyful and not sorrowful. From water and moon the resurgent Breath
enters him. Verily that is the resurgent breath, whether mobile or immobile,
feels neither pain nor injury.

He who is aware of this become the Self of all. As is the divinity so is he. As
all creatures are towards the divine being,sh shall all the creatures be
towards him. All the merits go to him, even as no demerits ever go the gods.

Bhashya:

pRiqavyaaidisqata dovaa: sarsva%yaaidkas~ya: | AiQakavaosata\ dovaoYvatao dovaa [it smaRta: | yadavaoSaat\ sava-mau>M
sa%yaM dOvaI tu vaa ih saa | yadavaoSaanna du:KI syaadanaMdI dOvatM mana: | yadavaoSaat\ sava-kayoaOYvamlaana: p`aNa eva sa:
| sava-saamaqya- yau>: syaannaima`yaot kdacana | evaM saPtannaivanmaukis~iBaraivaST eva tu | savao-Yau vyaaiPtmanvaoit na
du:KI p`aiMNaYau istqao |

saPtannaaopasanaayaogyaa dovaa ekaMttao ih yat\ | dovaaMSca papM naaPnaaoit tsmaat\ papM na tsya tu | dovaa
manauYyatamaMSaOruPta yao pu~t: flaM | syaat\ toYaamaova caa|mau>omaau->anaaM na tu ikMHcana | maau>anaaM dOvavaagaadoravaoSa:
saMp`kIit-t: | p`aa&anaM yaqaa|vaMit rhasyaimait sava-da | evaM mau>sva$pM caaPyavantOva rhsyat: |
Sarasvati and other, these three deities presiding over earth and the rest having
been associated with the delivered souls energized by the sevenfold
nourishment and wisdom and the delivered earth and the rest divinities are all
acknowledged with special references as belonging to divine assembly.
Associated with Sarasvati whatever they speaks comes to be true. Therefore she
is known as vaak\, the divine Speech. The one who is delivered with the energy of
Brahma revels in happiness without any trace of sorrow, Therefore Brahma is
referred as divine Mind. Among the delivered ones Vayu, verily is Brahma
himself. Therefore energized by Vayu in the form of Brhama the soul becomes
empowered and immortal. In this manner energized and nourished by these
three, the men of wisdom pervade comprehensively in all the rest in the
primordial world and suffers no sorrows.

Since the gods are eligible nourished by seven fold nourishment they do not
cause demerits to fall on their divine fragments. If any gods have human beings

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born to them they too after deliverance are born as divine beings, they too
having no defects whatsoever. There delivered souls become renowned having
obtained Speech and other by seven fold nourishments. Even as the mystical
form of Vayu is not revealed to the ineligible souls, even so the mystical form
of those nourished by seven fold nourishment and delivered or undelivered ones
is not revealed to the ineligible and unqualified souls.

Uanishad :
Aqaatao va`tmaImaaMsaa | p`jaapith- kma-iNa sasaRjao | tainasaRYTanyanyaaonyaonaa spQa-nt | vaidYyaamaovaahivaitvaaga\ dQa`o |
d`xyaamyahimait caxau: | EaaoYyaahimait Eaao~M | evamanyaaina kmaa-iNayaqaa kma- | taina maR%yaao Eamaao BaU%vaaopyaimao |
tanyaaPnaaot\ tanyaaP%vaa maRR%yaurvaaruMQat | tsmaat\ Eaamya%yaova vaak\ | Eaamyait caxau: | Eaanyait Eaao~M | Aqaomamaova
naa|Pnaot yaao|yaM maQyama: p`aNa: |
taina &atuM diQa`ro | AyaM vaO na: EaoYzao ya: saMcarMScaasaMcarsca na vyaqato | Aqaao na irYyait | hMtasyaOva savao-
$pmaBavana\ | tsmaadot etonaa|#yaayanto p`aNa [it | tona h vaava tt\ kula maacaxato yaismana\ kulao Bavait ya: evaM
vaod | ya ] hOvaMivada spQa-to|nauSayYya hOvaaMttao ima`yat [%yaQaa%mama\ |
AqaaiddOvatM | jvailaYyaamyaovaahima%yaignad-Qa`o | tpsaamyahima%yaahimait cand`maa: | evamanyaa dovata yaqaadOvatM | sa
yaqaOYaaM p`aNaanaaM maQyama: p`aNa evamaotasaaM dovatanaaM vaayau: mlaaocaint (nya dovata: na vaayau: saOYaa naastimata dovata
yad\ vaayau: |
AqaOYa Slaaokao Bavait | yatScaaodoitsaUyaao-|stM ya~ ca gacCtIit p`aNaaWa eYa ]doit | p`aNao|stimait | tM
dovaScaik`ro QamMa- sa evaaV sa ]Sva: [it | yaWaeto|mauM (id`yant tdovaaPyaV kuva-int | tsmaadokmaova va`tM carot\
p`aNaaScaOvaapanyaaSca naonyaa paPmaamaR%yauraPnauvaidit | yaVuccarot\ samaaippyaIYaot\ | tonaao etsmaOdovatayaO saayaujyaM
salaaoktaM jayait |
Now therefore the consideration of the prescribed injunctions. Prajapati
ordained the prescribed observances. When they were ordained there was
disagreement between these observances. Speech declared, I will proceed
speaking. Eye declared, I will proceed seeing. Ear declared, I will proceed
hearing. Thus each declared according to their each prescribed injunctions.
Death becoming transformed as exhaustion laid hold of them. Having taken
possession death prevented then from fulfilling their prescribed injunctions.
Therefore Speech became exhausted, Eye became exhausted and the Ear
became exhausted. But death could not take possession of the mid-Breath.
They sought to know him and realized, this is, verily, the supreme among us,
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since moving or unmoving, is not agitated, not injured, therefore let us assume
that form. Similar to him, verily, they all assumed the form. Therefore they are
referred after him as p`aNa, Breath. In whichever family is there such one who
knows this, by his name that family is known. And whoever confronts with one
who knows this, such one shrinks away and withers in the end. This with
reference to the Self.

Now with reference to the gods. I will continue to burn, thus Fire declared. I
will continue to spread warmth, thus said the Sun. I will continue to shine, thus
said the Moon. So did the other gods declared according to their prescribed
divine observances. As the prime Breath holds the central position among all
the breaths, as Vayu does hold the central position among these divinities, since
others have their degeneration, but not Vayu. Vayu is the divinity that never
degenerates.

Thus declares the verse : From whom the does the Sun rise and in whom does it
set, verily from Breath does it rise and in Breath does it set. Therefore, the gods
made Breath the Qama-, the upholder of righteousness, It is so now and it would be
so in future. Therefore one should follow the one singular prescribed
injunctions, expiration and the expiration of Breath, lest death overtake him.
When he begins let him also finish it. Thereby he attains proximity with or live
with him.

Bhashya:

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]<ama: sava-vaodoYau p`aNa eva hrornau | catumau-Ksya p`aNasya na ivaSaoYaao|ist kScana | tsmaad\ ivaYNaaova-tsyaanau ina%ya
p`aNava`tM carot\ | hMsaaopaist Svaasa$po tyaaova`tmaudIirotma\ | hMsa$paO ih taO dovaaO SvaasaaocC\vaasa p`vat-kaO | tsmaat\
p`aNaadpanyaaccatd`UpM saMsmarna\ sada | naanyasyaaopasanaM kuyaa-t\ td\BaR%ya%vaM ivanaa @vaicat\ |
Supreme among all gods is Vayu, the servant to Hari, there being no special
difference between four-faced Brahma and Vayu. Therefore after performing
the prescribed injunctions relating to Vishnu those relation to Vayu should be
performed. Recitation in the form breathing in and breathing out one should
perform those prescribed injunctions shoule be put in practice as hMsaaopasanaa.
Because in the form of breathing in and breathing out Vishnu and Vayu are
established. Therefore remembering Vishnu and Vayu one should always
breathe in and breathe out. Considering oneself as the servants of Vishnu and
Vayu they should be propitiated and none other gods.
[ind`yaaiNa sasajaa-|daO vaasaudova: p`jaapit: | AQyaa%maimaind`yaaNyaahuriQadOvaM tu dovata: | AQyaa%mamaignavaa-=naamaa
caxauraid%ya ]cyato | Eaao~M tu cand`maa naama mana sqaUlaM tu vaasava: | yaona ya&aidkM kuyaa-t\ SaoYarud`ivapastqaa | mana:
saUxmaM &anayaaogyaM SaoYaao vyaa#yaanagaaocarM | rud`stumananaa#yaM ca garuDao Qyaanagaaocarma\ | vaayau: p`aNa [it p`ao>ao yaona savMa-
inayamyato | t eto Bagava%sarytavyaUidro|Qyaa%ma saMisqata: |
As Prajapati, Vasudeva created in the beginning the deities presiding over
speech and other organs and similarly Agni and other gods. The gods, who
remaining outside the body energize the creatures from within are those known
as the presiding deities. The one who externally exists as fire – Aigna, is internally
the presiding deity over Speech - vaak\. The one who externally exists as Sun is
internally the presiding deity over Seeing – caxausa\. Similarly the external Moon is
internally the presiding deity over hearing. Indra is the presiding deity over
mind. The gross mind which is the instrument for performing sacrifices become
internally the presiding deities - Shesh, Rudra and Garuda, the subtle mind.
The mind which undertakes sacrificial function is the subtle mind, Shesha
being the presiding deity over receptivity, Rudra over the mind and Garuda
over meditation. Externally known as the is internally the presiding deity, p`aNa,
the prime Breath and the controller of all the gods within and without. Even
then the gods given birth by the Supreme Self were vying with each other for
superiority.

AiQadOvao jvala%kmaa- vai*na: sa%ya-stu tapk: | saaoma: kantaO vaRiYTkmaa- vaasava: SaoYa eva tu | pHcara~p`vaR>aOSaao
rud`: t%sqaik`yaapr: | sava-p`vat-kao vaayau&-namaaoxap`dastqaa | vaodp`vaRi<akRd\ ivand`sto|iQadOvaoca p`spRQau: | AhM
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EaoyaanahM Eaoyaainait tanaba`vaIwir: | svakma-yas%vaivaEaantM kuyaa-t\ Eaoyaaana\ sa va: smaRt: | [it Rau%vaa ttScak`u: kma-
svaM svamanatrma\ |
AiQadOvao means the fire Aigna, that burns in the world outside. The Sun is scorching
- tapk:, the Moon is smoothening. Indra ours rains. Shesha energies the five
nights, pHcara~:. Rudra promotes the five nights, pHcara~:. Vayu is promotes
comprehensive personality and the wisdom as well. Garuda initiates the vedic
scriptures. All thes gods even in the state of AiQadOva compete with each other. At
that time Hari had told them whoever performs their ordained tasks with no
effort is the supreme among all. At that time all the gods rushed forth to
perform their tasks without any effort.

tanaotana\ Eama$poNa p`ap ba`*maa p`jaapit: | Eaanta: svaM Bagava%kma- na Saoku: sava- dovata: | vaayauM tu samaSai>%vaat\
naa|p ba`*maa p`jaapit: | tonaasaaO Bagava%kma- savMa- ca kRtvaana\ sada | Eamaat\ papa%makao naR%yau: Bagava%kma-vaja-naat\ |
Anyaana\ dovaanaavaapa|Sau naOva vaayauM kdacana | to vaayauM &atimaOcCnt EaoYzao|yaimait inaiScata: | tM &a%vaatona
caaivaYTa: td\BaR%ya%vamaupagata: | tsmaat\ p`aNaaSca maryt [%uyaoYaaM naamasaMisqatma\ \|
Then in the form of fatigue Brahma entered the deities and they became
incapable of performing their ordained tasks. But Brahma could not enter Vayu
since he was equal in potency. Therefore Vayu was never incapable in
performing his ordained tasks. Since other deities were incapable Death could
enter in them, but not in Vayu, Therefore realizing Vayu as the great one, other
gods desired to know of his greatness and knowing the became followed him as
supports. Vayu having entered them they became designate spiritually as p`aNa and
luminous as marut.

vaayaaodo-vaa ih jaayanto layamaoYyaint t~ ca | tsmaainna%yaM td\va`taSca td\va`tao|tao Bavao%sada | Anyadova va`tarMBaM

yaid kuyaa-t\ samaapyaot\ | tonaasaaO vaayaunaa saakM BagavaMtmaupoYyait | [it naarayaNaEautaO | AnanVova Bavait na Saaocait
[%yataomau> [%yavagamyato |
All deities become alive due to Vayu and cease, verily, due to him. Therefore
they ever recite his glories. So should every aspirant recite Vayu’s glories.
Considering themselves as their servants the other deities should be propitiated
till the end without breaking the chain in the middle. In this manner they attain
proximity with the resplendent Lord. Thus in Narayana shruti. Since Bliss and
absence of suffering is assured this Chapter is designated as The Passage to
Deliverance
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 || [it saPtanna ba`*maNama\ ||
|| Thus ends Saaptanna Braahmana\ ||

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 EaIbaRhdarNyak ]pinaYad\ BaaYyama\
I.
|| Aqa ~ya ba`a*maNama\ ||
Thus begins the Traya Braahmana.

Upanishad :

~yaM vaa [dM naama $pM kma- | toYaaM naamnaa vaaigait | etd\ eYaamau@qaM | Atao ih savaa-ia naamaanyauitYzint | etadoYaaM
saamaM | etiw savaO-naa-maiBa: samaM | etdoYaaM ba`*ma | etiw savaa-iNa naamaaina ibaBait- |
All this is known by naama, essence, $p, form and kma-, action. Among these, naama,
essence vaak\, Speech is spoken as the source. From Speech does every , naama,
essence becomes evolved. It is the common feature in all. In all it is the
Brahman, from it verily every vaak\, Speech becomes effulgent.

Aqa $paNaaM caxauirit | etd\ eYaamau@qaM | Atao ih savaa-iNa $paNyauitYzint | etdoYaaM saamaM | etiwsavaO: $pO
samaM | etdoYaaM ba`*ma | etiw savaa-iNa $paiNa ibaBait- |
Now of $p, the form, caxausa\, the eye is spoken as the source. From eye does every
$p, form becomes evolved. It is the common feature in all. In all it is the
Brahman, from it verily every $p, form becomes effulgent.

Aqa kma-Naamaa%maoit | etd\ eYaamau@qaM | Atao ih savaa-iNa kmaa-NyauitYzint | etdoYaaM saamaM | etiwsavaO: kma-iBa:
samaM | etdoYaaM ba`*ma | etiw savaa-iNa kmaa-iNa ibaBait- | tdott\ ~yaM sadokM
Now of kma-, action, Aa%maa\, the Self is spoken as the source. From the Self does
every kma-, action becomes evolved. It is the common feature in all. In all it is the
Brahman, from it verily every kma-, action becomes effulgent. These three
together are One, this Self; this Self though one has become three. This is the
immortal veiled by the immortal. p`aNa is the immortal. naama, essence, $p, form are
real. Within these two is concealed the p`aNa.

Bhashya:

sahOva maait jaanaatIit samama\ | Aa%maa p`aNa: | naama$pyaaorip p`aNaaQaIna%vaadokima%yaucyato | p`aNaao vaayauirit
p`aO>st%p%naI naama BaartI | $pM tu t%sautao rud`ao vaSao p`aNasya td\ Wyama\ | AmaRtao vaayauru_IYTao
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ina%ya&anaa%mak%vat: | sa%yaM yaqaaqa- va>R%vaad\ BaaratI rud` eva ca | [it ca | rud`o vaodoYau ca p`aNa: p`ivaYTSCaidt:
sada | sa%ya ]%yaucyato ina%yaM sva$panaoNaamaRtm smart: | [it ca |
If one object is known with help of other object then those two are known as
similar. Aa%maa, the Self is p`aNa the prime Breath. naama, essence and $p, form being
subservient to p`aNa the prime Breath, all the three are said to be similar. p`aNa the
prime Breath is spoken as Vayu and Speech, vaak\ is known as Bharati, his wife;
$p, his form is Rudra, both being subservient to p`aNa the prime Breath. Since
only the proper is spoken by them both vaak\ and Rudra are spoken as the real. In
both vaak\ and Rudra p`aNa the prime Breath is spoken as the indweller. Since he is
the protagonist of the real he is ever immortal. Thus also having been spoken.

|| [it ~ya ba`a*maNama\ ||

Thus ends the Traya Brahmana.

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 EaIbaRhdarNyakaopinaYad\ BaaYyama\
II.
|| Aqa AjaatSa~u ba`a*maNama\ ||

Thus begins the Ajatshatru Braahmana.

Upanishad:

dRPtbaalaaikha-naUcaanaao gaagya- Aasa | sa haovaaca AjaatSa~uM kaSyaM ba`*ma to ba`vaaNaIit | sa haovaaca AjaatSa~u:
sahasa`maotsyaaM vaacaI dd\ma: | janakao janak [it vaO janaa QaavantIit |
There lived formerly Dripta Balaki of the Gargya family who was a great
instructor. He said to Ajatshatru of Kasi, I will instruct you about Brahman.
Ajatshatru replied, I will give you a thousand for this proposal. Indeed people
rush saying Janaka, Janaka (for such instruction).

sa haovaaca gaagyao-ya evaasaaivaid%yao puruYa etmaovaahM ba`*maaopasa [it | sa haovaacaajaatSa~u: maa maOtismana\ saMvaidYza:
| AitYza: savao-YaaM BaUtanaaM maUQaa- rajaoit Ahmaotmaupasa [it | sa ya etmaovamaupasto AitYza: savao-YaaM BautanaaM maUQaa-
rajaa Bavait |
Gargya said, The person who is yonder in the Sun on him, indeed, do I meditate
as Brahman. Ajatashatru replied, Please do not speak about him. I meditate on
him as the all surpassing, the head, the king of all beings. He who meditates on
him as such becomes all-surpassing, the head, and king of all beings.

Bhashya :

AtI%ya jagad\ Qama-vaija-t%vaona isqat%vaaditYza: | ]<ama%vaanmaUQaa- |

Since he transcends the world and remains even after all the worldly
commitments are terminated, he (Vishnu) is known as the all-surpassing

Upanishad:

sa haovaaca gaagyaao-ya evaasaaO cand`o puruYa etmaovahM ba`*maaopasa [it || sa haovaacaajaatSa~u: maa maOtismana\ saMvaidYza: |
baRh%paNDrvaasaa: saaomaao rajaoit vaa Ahmaonamaupasa [it | sa ya etmaovamaupasto|hrh: sautao p`sautao Bavait |
naasyaannaM xaIyato | sa haovaaca gaagyaao- ya evaayaM ivaVuit puruYa etmaovaahM ba`*maaopasa [it | sa haovaacaajaatSa~u: maa
maOtismana\ saMvaidYza: | tojasvaIit vaa Ahmaonamaupasa [it | sa ya etmaovamaupasto tojasvaI h Bavait | tojasivanaI
104
hsya p`jaa Bavait | sa haovaaca gaagyaao- ya evaayamaakaSao puruYa etmaovaahM ba`*maaopasa [it | sa haovaacaajaatSa~u: maa
maOtismana\ saMvaidYza: | pUNa-map`vatI-it vaa Ahmatomaupasa [it | sa ya evamaovamaupasto pUya-to p`jayaa pSauiBa: |
naasyaasmaallaaokat\ p`jaaoWt-to | sa haovaaca gaagyaao- ya evaayaM vaayaaO puruYa etmaovaahM ba`*maaopasa [it | sa
haovaacaajaatSa~u: maa maOtismana\ saMvaidYza: | [nd`ao vaOkuNzao|praijata saonaoit vaa Ahmaotmaupasa [it | sa ya
etmaovamaupasto ijaYNauha-praijaYNauBa-va%yanyas%yajaayaI |
Gargya said, The person who is yonder in the Moon on him, indeed, do I
meditate as Brahman. Ajatashatru replied, Please do not speak about him. I
meditate on him as the great white-robed king Soma. He who meditates on him
as such for him soma is poured out and poured forth every day. His food does
not get reduced. Gargya said, The person who is yonder in lightening on him,
indeed, do I meditate as Brahman. Ajatashatru replied, Please do not speak
about him. I meditate on him as the radiant. He who meditates on him as such
for him becomes radiant and his offspring too become radiant. Gargya said, The
person who is yonder in eather on him, indeed, do I meditate as Brahman.
Ajatashatru replied, Please do not speak about him. I meditate on him as the
complete and immutable. He who meditates on him as such is filled with
offspring and cattle, and his offspring do not depart from this world. Gargya
said, The person who is yonder in air on him, indeed, do I meditate as Brahman.
Ajatashatru replied, Please do not speak about him. I meditate on him as the
lord, as the irresistible and as the unvanquished warrior. He who meditates on
him as such becomes indeed, victorious, unconquered and conqueror of
enemies.

Bhashya:

svayamaovaapraaijatbahu$p%vaadpraijata saonaa Bagavaana\ | ijaYnauru<ama: | AnyaYaaM jaota Anyat%yajaayaI |

Since the supreme Self having never lost has been manifest in many forms
therefore is known as Apraijata – Unconqueror. ijaYNau means the best among all.
Anyas%yajaayaI means he who helps others to succeed.

Upanishad:

sa haovaaca gaagyaao- ya evaayamagnaaO puruYa etamaovaahM ba`*maaopasa [it | sa haovaacaajaatSa~u: maa maOtismana\ saMvaidYza: |
ivaYaasaihirit vaa Ahmaonamaupasa [it | sa ya etmaovamaupasto ivaYaasaihh- Bavait | ivaYaasaih-(aasya p`jaa Bavait |
sa haovaaca gaagyaao- ya evaayamaPsau puruYa etamaovaahM ba`*maaopasa [it | sa haovaacaajaatSa~u: maa maOtismana\ saMvaidYza: |

105
p`it$p [it vaa Ahmaotmaupasa [it | sa ya etmaovamaupasto p`it$pM hOvaOnamaupgacCit | Aqaao p`it$pao|smaajjayato
| sa haovaaca gaagyaao- ya evaayamaadSao- puruYa etamaovaahM ba`*maaopasa [it | sa haovaacaajaatSa~u: maa maOtismana\
saMvaidYza: | raoicaUNairit vaa Ahmaotmaupasa [it | sa ya etmaovamaupasto raoicaYNah- Bavait | Aqaao yaO: saiinagacCit
savaMastanait raocato | sa haovaaca gaagyaao- ya evaayaM yaMtM pScaacCbdaonaUdo%yaotmaovaahM ba`*maaopasa [it | sa
haovaacaajaatSa~u: maa maOtismana\ saMvaidYza: | Asauirit vaa Ahmaotmaupasa [it | sa ya etmaovamaupasto savMa-
hOvaaismana\ laaok Aayauroit | naOnaM pura kalaat\ p`aNaao jahait | sa haovaaca gaagyaao- ya evaayaM idxau puruYa evaahM
ba`*maaopasa [it | sa haovaacaajaatSa~u: maa maOtismana\ saMvaidYza: | iWtIyaao|napga [it vaa Ahmaotmaupasa [it | sa
ya etmaovamaupasto iWtIyaana\ Bavait | naasmaad\ gaNaiSBaVto | sa haovaaca gaagyaao- ya evaayaM Cayaamaya: puruYa etmaovaahM
ba`*maaopasa [it | sa haovaacaajaatSa~u: maa maOtismana\ saMvaidYza: | maR%yauirit vaa Ahmaotmaupasa [it | sa ya
etmaovamaupasto savMa- hOvaaismana\ laaok Aayauroit | naOnaM purakalaanmaR%yauragacCit | sa haovaaca gaagyaao- ya evaayamaa%maina
puruYa etmaovaahM ba`*maaopasa [it | sa haovaacaajaatSa~u: maa maOtismana\ saMvaidYza: | Aa%manvaIit vaa Ahmaotmaupasa
[it | sa ya etmaovamaupasto Aa%manvaIh Bavait | Aa%mainvanaI hasya p`jaa Bavait | sa h tUYNaImaasa gaagya-: |
Gargya said, The person who is yonder in Fire on him, indeed, do I meditate as
Brahman. Ajatashatru replied, Please do not speak about him. I meditate on
him as the forbearing. He who meditates on him as such, becomes forbearing
and his offspring too become forbearing. Gargya said, The person who is
yonder in water on him, indeed, do I meditate as Brahman. Ajatashatru replied,
Please do not speak about him. I meditate on him as the reflected one. He who
meditates on him as such, to him comes what is as reflected from Him, not what
is not as reflected from Him and from him also is born that what is as reflected
from Him. Gargya said, The person who is yonder in a mirror on him, indeed,
do I meditate as Brahman. Ajatashatru replied, Please do not speak about him. I
meditate on him as the luminous one. He who meditates on him as such,
becomes luminous one. He also outshines those with whom he comes in
contact. Gargya said, The sound here which follows one as he walks, on that,
indeed, do I meditate as Brahman. Ajatashatru replied, Please do not speak
about him. I meditate on him as life. He who meditates on him as such, attains a
full term of life in this world. Breath does not depart ere the time comes.
Gargya said, The person who is here in the quarters on him, indeed, do I
meditate as Brahman. Ajatashatru replied, Please do not speak about him. I
meditate on him as the second who never leaves. He who meditates on him as
such, becomes possessed with a second. He is not separated from his company.
Gargya said, The person who is here as the shadow on him, indeed, do I
meditate as Brahman. Ajatashatru replied, Please do not speak about him. I
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meditate on him as Death.. He who meditates on him as such, attains a full
term of life in this world. Death does not come to him ere the time comes.
Gargya said, The person who is here in the self, on him, indeed, do I meditate
as Brahman. Ajatashatru replied, Please do not speak about him. I meditate on
him as one seized by the Self. He who meditates on him as such, he becomes
seized by the Self. His offspring become becomes seized by the Self. Then
Gargya became silent.

Bhashya:

Aa%maina ihrNyagaBao- | Aa%maina ica<avaana\ | ica<aaiBamaaina%vaacca |

Aa%maina means in the golden womb and also one possessed of mind, the one who
is the presiding deity over mind, ie Brahma.

Upanishad:

sa haovaacaajatSa~u: etavannaU [it | etavaWIit | naOtavata ivasidtM BavatIit | sa haovaaca gaagya- ]p%vaayaanaIit |
Ajatashatru asked Is that all. That is all, replied Gargya. Ajatshatru remarked,
with that much alone It cannot be known, to which Gargya said, then let me
come to you as a pupil.

Bhashya:

sva)id isqatM svainayaamakM Bagavad`UpmaupasyaOva maaoxaao Bavait | dovatasau BagavaMtmaupasya t<at<a_ovata samaIpM p`aPya
puna: sva)idsqamaupasyaOva maaoxaao BavatI%yatao naOtavata ivaidtM Bavait [%yau>ma\ |
Only when one propitiates the form of the resplendent Lord within oneself only
then deliverance comes to be. If one propitiates the Lord who is the indweller in
all the divinities, then one coming in the proximity of the gods, and thereafter
propitiating the near supreme Self dwelling within, then deliverance comes to
be. But this alone is not sufficient, says Ajatashatru.

sahaovaacaajaatSa~u: p`itlaaomaM vaO td\ yad\ ba`*maNa: xai~yamaupoyaad\ ba`*ma mao vaxyatIit | vaOva %vaa&apiyaYyaamaIit | tM
p`aNaavaadayaaoMasqataO | taO h puruYaM saPtmaa jagmatu: | tmaotOnaamaiBarman~yaaM cak`o | ba`*mana\ paNDrvaasa: saaoma
rajainnait | sa naao<asqaaO | tM paiNanaavaoYaM baaoQayaaMcakar | sa hao<asqaaO |
Ajatashatru said, Verily it is contrary to usual practice that a Brahmin should
approach a Kshatriya, thinking that he will teach, a Brahmin.However I shall

107
make known to you clearly. Then taking him by hand he roseand came to a
person who is asleep. They addressed him referring him as great, white-robed,
radiant, Soma. He then woke him by shaking him with hand and the person got
up.

Bhashya:

sva)idsqa Bagavad`Upsya svaismana\ ivaSaoYasaMbaMQaq&apnaaqMa- ba`*mana\ paNDrvaasa [%yaaVaman~Nama\ | toByaaonaamaByaao|Pyasya

SarIro ivaSaoYasaMbaMQa [%yat: p`aiNaYaoYaNaona jaIvamau%qaapyaamaasa Bagavaana\ | yaoYaaM baih$pasanaona maaoxastoYaamaip
)VupasanaM ikMicat\ kt-vyamaova |
To indicate that it is more important to establish relationship with the supreme
Self within one’s own body than the divine essence within the divinities, the
names like wearing white clothes etc. are used. Even after calling with these
names there is no consciousness, to indicate that there is speial abidance of Hari
in the body, the person is shaken with hand. Even though performers of
austeriyies through external body are few, the supreme Self abiding withi should
be conscuosly propitiated.

Upanishad:

sa haovaacaajaatSa~u: ya~OYa ett\ sauPtao|BaUd\ ya eYa iva&anamaya: puruYa: @vaOYa tda|BaUt\ kut etdagaaidit | tdu
k na maonao gaagya-: | sa haovaacaajaatSa~u: ya~OYa ett\ sauPtao|BaUd\ ya eYa iva&anamaya: puruYastdoYaaM p`aNaanaaM
iva&anaona iva&anamaadaya ya eYaaoM|t)-dya AakaSastismana\ Saoto | taina yada gaR*Naa%yaqa hOtt\ puruYa: svaipitnaama
| t gaRhIt eva p`aNaao Bavait | gaRhIta vaak\ | gahItM caxau: | gaRhItM Eaao~M | gahItM mana: |
Ajatshatru said,When this being fell asleep thus, where was the indweller (puruYa)
of the form of intelligence and whence did it come back. And this also Gargya
did not know. Ajatshatru said, When this being fell asleep thus, the indweller
(puruYa) of the form of intelligence, taking himself the intelligence of the breaths to
himself, rests in the space within the heart. When the indweller ( puruYa) takes
within these, he is said to be asleep. When the Breath is restrained, speech is
restrained, the eye is restrained, the ear is restrained , the mind is restrained.

Bhashya:

sva)idstona Bagavad`UpoNa ivaSaoYasaMbaMQadSa-naaqa-maova ya~OYa ett\ sauPtao|BaUt\ [%yaaid p`Snap`itvacanaM samastma\ | ya~
yaismana\ prmaoSvaro iva&anamayao eYa jaIva: sauPtao|BaUt\ | ya~O%yaiQakrNaBaUt eva ya eYa iva&anamaya: [it pramaRSyato

108
| AnyaaoM|tr Aa%maa iva&anamaya:, iva&anaM ba`*ma caod\ vaod [%yaaid Eauto: | taina yada prmaa%maa gaR*Naait tdOtt\
puruYaao jaIva: svaipit naama |
Just to clarify that the indweller (puruYa) of the form of intelligence abiding within
the heart has special relationship with the body, all these statements like When
this being fell asleep are made. Similarly by such statements like ya~ yaismana\ prmaoSvaro
iva&anamayao eYa jaIva: sauPtao|BaUt\ - Where the supreme Self of the form of intelligence
exists when the Jiva is asleep, ya~OYa ett\ sauPtao|BaUt\ - When this being fell asleep
are used by way of clarification. Further, if one understands fully the scriptures
like the Self within is of the form of intelligence, know that Brahma is
intelligence, then the Jiva remains satisfied

Upanishad:

ya ya~Ostt\ svaPnayaa carit to (asya laaoka: tt\ ]tova maharajaao Bavait | ]tova mahaba`a*maNa: | ]tovaaoccaavacaM
inagacCit sa yaqaa maharajaao jaanapdana\ gaRih%vaa svao janapdo yaqaakamaM pirvato-%yaOvamaovaOYa ett\ p`aNaana\ gaRih%vaa svao
SarIro yaqaakamaM pirvat-to |
When he moves about in dreams there woul be his worlds. Then he becomes as
it were a great king, a great in wisdom. He conducts as it were of position high
or low. Even as a great king taking his people moves about in his country, as he
pleases, so also here this one taking his breaths moves about in his body as he
pleases.

Bhashya:

sa ya~ prmaa%maa svaPnayaa naaD\yaa carit tda jaIva ]ccaavacaM inagacCtIva | sava-da maharajavat\ p`aNaana\ gaRhI%vaa
prmaa%maa pirvat-to | jaIvastu kdaicadova svaPnao rajavada%maanaM pSyait kdaicat\ ba`a*maNavat\ Svamaajaa-raidvad\ vaa |
ya ya~Ostt\ svaPnayaa carit means he moves in the sleep vein. ]ccaavacaM inagacCit means that
he moves as a great person or a lowly one. The supreme Self however moves
about always as a great king along with the breaths. Some times the Jiva
conducts himself like a king or a man of Wisdom and sometimes even like dogs
and cats.

Upanishad:

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Aqa yada sauYauPtao Bavait tda na ksyacana vaod | ihta naama naaD\yaao WasaPtit: sahsa``aiNa )dyaat\
puirttiBap`itYznto | taiBa: p`%yavasaRPyapurItit Saoto | sa yaqaa kumaarao vaa maharajaaovaa mahaba`a*maNaao
vaa|itGnaImaanandsya ga%vaa SayaItOvamaovaOYao etcCoto |
Again when one is in deep sleep, when he knows nothing whatsoever having
come through the seventy two veins called iht, which beginning from the to the
different parts of the body, he rests in the entirety of that body. Verily as
youth, a great king or a great man of wisdom might rest when he has reached
the summit of Bliss, in that manner he rests.

Bhashya:

Aanandsya prmaa%mana: | AitGnaIM samaIpma\ | kumaarao rud`:maharajaao vaayau: | mahaba`a*maNaao ba`*maa | na ih jaIvaao
iva&anapUva-kM p`aNaanaaM iva&anamaad<ao | na ca sava-p`aNalaaokdovaBaUtanaaM sa`YTa |
Blissful is the supreme Self. Near is Rudra the young one. The emperor is Vayu.
The great wise one is Brahma. Jiva is incapable of making the sense organs
inoperative. Besides Jiva also incapable of energizing the sense organs, the
worlds, Brahma and other divinities or the worlds of the creatures.

Upanishad:

sa yaqaaoNa-naaiBastMtunaaccarod\ yaqaagnao: xaud`a ivaYfuilla=gaa vyauccarint evamaovaasmaada%mana: savao- p``aNaa: savao- laaoka:
savao- vaoda: savaa-iNa BaUtaina vyauccarint | tsyaaopinaYat\ sa%yasya sa%yaimait | p`aNaavaO sa%yama\ | toYamaova sa%yama\ |
As a spider moves along the thread, as sparks spring forth from fire, even so
from this Self spring forth all Breaths, all worlds, all divinities, all beings. The
veiled meaning is that it ss the truth of the Truths (the primary existence of the
Prime Existence). p`aNaa: - the prime Breaths constitute sa%ya, the Prime Existence
and their existence is IT (the Self).

Bhashya:

Aaid%yacand`ivaVu%sau BaUtoYvaadSa- eva ca | gacCt\ paScaa%yaSabdo ca idxau cCayaagatM tqaa | ihrNyaagaBaa-saMsqaM ca

sadaopasya hirM prma\ | t_ovasaaiYT-tamao%ya )Vaupasya hirM puna: | maui>mao%yaqa yaao baa(anmaui>maoYyait saao|ip tu |
)id ikiHcadupasyaOva ivaYNauM maui>manauva`jaot\ | yaaina saUyaa-idnaamaina ivaYNaaostaina na saMSaya: | tdu>anyaova saUyaa-
dorakRYNaOvaaopcaart: | ivaSaoNa tu saMbaMQaao yat: sva)id saMisqato | jaIvasyaatao na saaomaaidnaamnaa||hUtao hir: pr: |

110
Worshipping first the Sun, Moon, Lightening and the rest, similarly the sound,
quarters, reflection and the rest and then one should worship Hari who is
indwelling in all of them to attain proximity towards those gods. Only thereafter
by propitiating Hari who indweller within his own self, one attains deliverance.
The deliverance which one attains through external intense austerities, the one
who propitiates the indwelling Hari even through little devotion attains
similarly deliverance. In the fact the names which have been assigned to Sun,
Moon, Lightening and the rest, are all, without slightest doubt, the names of
Hari alone. In fact the names of Vishnu are used to indicate the attributes to
some extent of Sun, Moon, Lightening and the rest. Since Hari dwells within
silently with special relationship, the person had to be awakened calling him
Soma and by such other names.

jaIvaM ca caaryaot\ t~ yada ivaUYNau: sanatna: | svaPnaM pSyait jaIvaao|yaM yada iva&ana$ipNama\ | sauYamnaasaMisqatM
ivaYNaumaoit tt\ sauiPtmaoYyait | samyaga\ &anamayaaiWYNaaoru%qaanaM caaPyayaM va`jaot\ | p`aNaanaaM caOva laaokanaaM divaanaaM
p`aiNanaamaip | sa%yasa%yaao pir: sa`YTa pata|ip layakR<aqaa | inayaMta maaoxadScaOva ivaYNaurova sanatna: | [it
naarayaNaEautaO |
When ever abiding Vishnu energizes the creatures then the Jiva being of the
form intelligence, sees dreams and when he becomes aware of Vishnu dwelling
within silently, then he also becomes silent without any dreams. Thus he attains
Vishnu as the one all-comprehensively of the form of Wisdom. Assuredly
Vishnu alone is the source for divinities, human beings and animals and also
their deliverer. Thus in Narayana scripture.

|| [it AjaatSa~u ba`a*maNama\ ||

Thus end the Ajatashatru Brahmana.

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 EaIbaRhdarNyakaopinaYad\ BaaYyama\
II.
|| Aqa iSaSau ba`a*maNama\ ||

Thus begins the Shishu Braahmana.

Upanishad:

yaao h vaO iSaSauM saaQanaM sap`%yaaQaanaM sasqaUNaM sadamaM vaod saPt h iWYatao Ba`atRvyaanavariNaiw | AyaM vaava iSaSauyaao-
|yaM maQyama: p`aNa: | tsyaodmaovaaQaanaM | [dM p`%yaaQaanaM | p`aNa: sqaUNaa | AnnaM dama |
He who knows the new-born babe, the abode which covers, the post and the
rope that binds, he, verily keeps himself detached from the seven hostile
companions. The new-born babe is p`aNa, the primary Breath in the centre, gross
body-form is the abode that covers, secondary Breath is the post and
nourishment is the rope that binds.

Bhashya :

AQaanamavasqaanaM saUxmaSarIrma\ | p`%yaaQaanaM ivatanaM sqaUlaSarIrma\ | p`aNaao naarayaNasqaUNaa | vaayaugaao-va%sa$poNa sava-

p`aiNaYau saMisqat: | saUxma dohao gaRhM tsya ivatanaM sqaUla ]cyato | AnnaM damaa%makM tsya sqaUNaa tu Bagavaana\ hir: |
Qyaaya%yaovaM ih yaao vaayauM EaaotadIna\ manasaa sah bauiwM ca saPt Sa~Una\ sa ivaYayaoYvaiBaQaavat: | Asaurana\ sainnaruQyaOva
vaoi<a naarayaNaM prma\ |
AQaana means the subtle body-form. p`%yaaQaanaM ivatanaM means the gross body-form.
p`aNa, the primary Breath is Narayana, the post. Vayu moves about the hearing
and other organs, including the mind and intellect, destroying them being the
seven enemies, enabling the Jiva to know the supreme Sriman Narayana.

Upanishad:

tmaota: saPtaixatya: ]pitYznto | td\ yaa [maa Axana\ laaoihnyaao rajastaiBaronaM rud`ao|nvaaya<a: | Aqa yaa
AxannaapstaiBa: pja-nya: | yaa knaIinaka tyaa||id%ya: | yat\ kRYNaM tonaaigna: | yacCu@laM tonaond`: | AqaryaOnaM
vat-nyaa pRiqavyanvaaya<aa | WaOru<aryaa | nyaasaannaM xaIyato ya evaM vaod |
The seven imperishable ones are stands nearby; that which is red eyed and with
whom Rudra is united, that which is moist in eyes and with whom the rains are
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united, that which is pupil of the eye and with whom the Sun is united, by the
black the fire is united and by white Indra is united, by lower eye lash the earth
is united, by the upper eye lash the heavens are united. He who knows this for
him nourishment will never diminish.

Bhashya :

dixaNaaixaisqatM vaayauM saPtdovaa ]pasato | AixaNa &ana mahsa: sadaiSava pur: sara: | ]pasyamaanaM tO:d-ovaO:
maaoxaaqMa- vaayaumaISvarma\ | sqaUNayaa ivaYNaunaa saaqMa- yaao ivaVat\ saao|nnamasnauto | AxaiNamaova mau>: sana\ sava- du:Kivavaija-
t: |
The seven gods lead by Rudra worship Vayu dwelling in the right eye with
obscured enlightenment. Those who desiring deliverance propitiate the great
luminous Vayu, they becoming completely delivered revel in immutable bliss of
being.

Upanishad:

tdoYa Slaaokoa Bavait | Avaa-igbalaScamasa }Qva- bauQna: | tismana\ yaSaao inaihtM ivaSva$pma\ | tsyaa|sat ?Yaya:
saPttIro vaagaYTmaI ba`*maNaa saMivadanaa | [it | Avaa-ga\ ibalaSmasa }Qva- bauQna [it | [dM ticCr: | eYa (vaa-ga\
ibalaScamasa }Qva- bauQna: | tismana\ yaSaao inaihtM ivaSva$pimait | p`aNaa vaO yaSaao ivaSva$pM | p`aNaanaotdah |
vaagaYTmaI ba`*maNaa saMivadanaoit | vaagGyaYTmaI ba`*maNaa samaiva<aa |
Therefore this verse. This is the vessel with mouth below and the base higher.
Therein is posited the all pervading glory. Around are the seven seers sitting and
vaak\, Speech as the eighth communicate with Brahman. What is referred as Avaa-
igbalaScamasa }Qva- bauQna: is the head, for it is like a vessel with mouth below and the
base higher. eYa (vaa-ga\ ibalaScamasa }Qva- bauQna: means Breaths, verily are the all
pervading glory is posited. tsyaa|sat ?Yaya: saPttIro means Breaths are the seers and
vaagaYTmaI ba`*maNaa saMivadanaoit| vaagGyaYTmaI ba`*maNaa samaiva<aa means Speech as the eighth
communicates with Brahman, for Speech as the eighth communicates with
Brahman

Bhashya :

ivaSva$p yaSaScaoit naamnaa ivaYNau rmaa tqaa | vaayauSca saMisqaa ina%yaM savao-YaaM dixaNaaixagaa: | pUNa-%vaad\ ivaSvata
ivaYNaao rmaayaa: is~Yau pUNa-t: | vaayaaojaI-vaoYau pUNa-%vaad\ yaSaao &anasauKa%maka: | p`aNaaScaoto p`NaotR%vaad\ ?Yayaao
rud`pUva-ka: |
113
The names which have been used in the mantra as ivaSva$p and yaSa: are in reference
to Vishnu, Lakshmi and Vayu, who dwell always in the right eye of beings.
Vishnu being complete and all pervading one, Lakshmi among women being
complete one and among all beings Vayu being the complete one they are
successful and Wisdom personified. Here the seers referred should be taken as
the seven well-known ancient seers but Rudra and others who are the primary
energizers in the world.

Upanishad:

[maavaova gaaOtma BaarWajaaO | Ayamaova gaaOtma: | AyaM BaraWaja: | [maavaova ivaSvaaima~ jamadgnaI | Ayamaova ih
ivaSvaaima~: | AyaM jamadigna: | [maavaova vaisaYz kSyapaO | Ayamaova vaisaYz: | AyaM kSyap: | vaagaovaai~: | vaacaa
(nnamaVto | Ai<ah- vaO naamaOtd\ yadi~irit | sava-syaOtsyaa<aa Bavait sava-masyaannaM Bavait ya evaM vaod |
These two here are Gautama and Bharadvaja; this is Gautama and this is
Bharadvaja. These two here are Vishvamitra and Jamadaaagni; this is
Vishvamitra and this is Jamadaaagni. These two here are Vasishtha and
Kashyapa; this is Vasishtha and this is Kashyapa.The tongue is Atri for by the
tongue is food eaten, therefore eating is same as the name Atri. He knows this
becomes the eater of everything and everything becomes his food.

Bhashya :

gaaOtmaao naamaa rud`stu savaa-7%vaat\ p`kIit-t: | BarWajastu pja-nyaao vaamaamannaM Barod\ yat: | vaRYyaOva ivaSvaaima~aK
Aid%yaao yat\ p`kaSanaat\\ | ivaSvaM iva&apayaiina%yamaignastu jamadaignak: | jaatM imatM caai<a yasmaad\ vaisaYza#yastu
vaasava: | vasavaamau,<amaao yasmaat\ pRqvaI kSyapanaaimaka | maoGavaRYTM ipbaod\ yat\ kM SayaanaOva ih saa sada |
VaOri~irit saMp`ao>aat%sqaOih-hutmaVto |
Gautama is the name for Rudra since he is all-knowing. Since with rains the
food is produced pja-nya, the rain is known as Bhradvaja. Since Aid%ya, Sun as friend
makes the worlds luminous he is known as Visvamitra. Since whatever is born
is consumed little by little, Aigna fire is known as Jamadagni. Since among all the
born he is great Indra is known as Vasishtha. Since sleeping the water is
consumed, pRqvaI is known as Kashyapa (k: means water Syaa means when lying
down). Since the fruits of the sacrifices are eaten in heavens Space is known as
Atri.

114
Eaao~dR=\ naaisakvaaxau dixakaixaYau saMisqata: | iWtIyaina tu $poNa dovaa eto iSavaadya: | evamaoYaaM tu naamaaina maoi<a
ya: sava-Bauga\ Bavaot\ | sarsva%yaYTima caOva vaaica saMsqaa ivaSaoYat: | ]pasto vaayaumaovaO@yaM sasqaUNaM ba`*mavaoidta |
ba`*manaamaa sada vaayauronaaM vaoi<a ivaSaoYat: | [it taM vaod yaao ivaWana\ savaa-<aast BaivaYyait | [it naarayaNaIyao |
Having been informed that divine powers dwell in eye, ear, nose, speech and
right eye, how to know the secondary forms in which Shiva and others to be
recognized? The seeker who knows Rudra and others are named as Gautama
and other enjoys all the happiness in the worlds. Sarasvati, the eighth as vaak\ is
specially propitiated by Vayu, thus say the men wise in Wisdom. Known ever as
Brahma, Vayu especially knows Sarasvati. The ne who knows thus attains
strength to enjoy his desires, appropriate for him. Thus in Naraayana scripture.

|| [it iSaSau ba`a*maNama\ ||

Thus ends Shishu Brahmana

115
 EaIbaRhdarNyakaopinaYad\ BaaYyama\
II.
|| Aqa maUta-maUt- ba`a*maNama\ ||

Thus begins the Murtaamurta Braahmana.

Upanishad:

Wo vaava ba`*maNaao $po maUtM- caOvaamaUtM- ca | ma%yMa- caamaRtM | iqatM ca yacca sacca%yaM ca |
There are two forms of Brahman, the formed and the formless, the mortal and
the immortal, unmoving and moving, defined (manifest) and the undefined
(unmanifest).

Bhashya:

ivaSarNaa vasaadnayau>M sat\ | ttM sava-&M ca %yama\ |

Since it pervading every where it is Sat\, the Prime Existence. Therefore, it is of
the form of Wisdom.

Upanishad:

tdtnmaUt-M yadnyad\ vaayaaoscatMtirxaacca | etma%yMa- | ett\ isqatma\ | ett\ sat\ | tsyaOtsya maUt-sya etsya ma%ya-sya
etsya isqatsya etsya sat rsaao ya eYa rsaao ya eYa tpit | satao (oYa rsa: |
This is the formed, that which is the other is different from the air and the
intermediate space. This is mortal. This is unmoving. This is the defined
(manifest). The essence of this formed, mortal, unmoving and the defined is the
yonder Sun, which gives warmth, for that is the essence of the undefined
(unmanifest).

Bhashya:

p`layao|ip BagavadMtrova rta Aixata|dvaisqatoito EaIrMtirxama\ | ya eYa ptit [%yaaid%yasqaao ihrNyagaBa- ]cyato |
Even when all the worlds are dissolved she revels in unending bliss in the
company of Hari, Lakshmi is designated as AMtirxa. sa eYa ptit is in reference to
Sun who gives warmth.

116
Upanishad:

AqaamaUt-ma\ | vaayauScaa<yirxaM caOtdmaRtM | etd\ yat\ | ett\ %yaM | t<yaOtsyaamaUt-syaOtsyaamaRtsyaOtsya yat etsya
tsyaOYa rsaao ya eYa etismana\ maNDlao puruYa: | tsya (oYa rsa: | [%yaiQadOvatma\ |
Now the formless is the air and the intermediate space. This is immortal, this is
the moving, this is the undefined (unmanifest). The essence of this formless, this
immortal, this moving, this undefined (unmanifest) is the Person, who is within
the region of the Sun, who verily is the essence of that. This with reference to
divinities.

Bhashya:

maNDlao puruYa: [it Bagavaana\ ivaYNau: |

The Person within the region is resplendent Vishnu.

Upanishad:

AqaaQyaa%mama\ | [dmaova maUtM- yadnyat\ p`aNaacca yaScaayamatMra%mannaakaSa: | etnma%yama\ ett\ isqatM | ett\ sat\ |
tasyaOtsya maUt-syaOtsya mat-syaOstsya | isqatsyaOtsya sat eYa rsaao yacaxau: | satao (oya esa: |
Now with reference to the self within the body. This (the body), verily, is the
formed, that which is different from the Breath and the space within. That (the
body) is mortal, that is unmoving, that is the defined (manifest). That which is
within this formed, the mortal, unmoving and the defined (manifest) is sight in
the eye, which is its essence.

AqaamaUt-ma\ | p`aNaSca yaScaayamaMtra%mannaakaSa: | etdmaRtma\ | etd\ yat\ | ett\ %yaM | tsyaOtsyaamaUt-

syaOtsyaamaRtsya yat wtsya %yasyaOYa rsaao yaao|yaM dixaNao|xana\ puruYa: | tsya (oYa rsa: |
Now with reference to the formless, the Breath and the space within. This is
immortal, this is moving, this is the undefined (unmanifest). That which is
within this formless, the immortal, the moving, the undefined (unmanifest) is
the sight in the right eye, which is its essence.

Bhashya:

evamaova caxau: | dixaMao|xana\ puruYaSca |

Thus, verily is the sight, the Purusha in the right eye.
117
Upanishad:

tsya hOtsya puruYasya $pM yaqaa maharjanaM vaasa: | yaqaa paND\vaaivakM | yaqaond` gaaop: | yaqaagnyaica-: | yaqaa
puNDrIkM | yaqaa sakRiWVu<aM | sakRiWVutova h vaa Asya EaIBa-vait ya evaM vaod | Aqaat AadoSaao naoit naoit | na
(Otsmaaidit naOtnyat\ prmaist | Aqa naamaQaoyaM sa%yasya sa%yaimait | p`aNaa vaO sa%yaM toYaamaoYa sa%yama\ |
The form of this Person is like a saffron-coloured robe, white wool, Indragopa
insect, spark of fire, sudden flash of lightening. He who knows thus, attains
splendor like lightening. Now, therefore, these are the instructions: not this, not
this, there is nothing higher than this. Therefore, the name thus, sa%yasya sa^yaimait –
the very existence of the Prime Existence, Verily, the prime Breath is the Prime
Existence and he is the very existence of That.

Bhashya:

tsyaOvaamaUt-rsasya Bagavatao naoit naotIyaadoSa: | At: tsmaadmaUt-saar%vaaid%yaqa-: | Aqao%yaanaMtyaa-qao- | [it na [it

naaoit maUta-maUt- ivalaxaNa [%yaqa-: | ]Baya saadRSyainaSaoQaaqMa- iWvarma\ | [it naoit inaiYawmaanama{yaotsmaadnyat\ prM
naaist | eYa eva pr: | maUta-maUt-ma\ %vaprmaovaOtdpoxayaa | maUta-maUt-maovaaQyaa%maM p`aNaa [%yaucyanto ba`*maNaao vaayaaoScaamaIt-
%vaat\ |
The instructions not this, not this, there is nothing higher than this are
references to the form and formless essence of Vishnu alone. The word At: -
therefore is used in reference to the essence of the formless. For Aqa the meaning
is thereafter or beginning with. If the intention was merely as instruction then
mentioning [it once would have been sufficient; but using the word as na [it, naoit
the form and formlessness in one entity is shown as ineffable, extraordinary. To
reject any assumption of likeness between the two (the form and formless
essence of Vishnu) naoit is repeated twice. Saying naoit likeness between the two is
rejected there is nothing higher than Vishnu. Therefore, Vishnu alone is
supreme. Even as Vayu is formless even so Brahma is, but their existence is
dependent on Vishnu alone as sa%ya, the Prime Existence.

maUta-maUt-imadM $pM ba`*maNa: p`itka%makama\ | naOva sva%pmaott\ syaat\ tiw sava-prM sada | EaIyaao vaayaaoiva-irMcaaccayao|nyao
maUta- ih to smaRta: | maUrM papM ih tonaa|PtM maUt-ima%yaiBadIyato | ivaiSaNMa- caavasannaM ca tdovaat: saducyato |
praQaInagait%vaaccaisqatima%yaiBaQaIyato | tsya saarao ivairMcastu tiWruwsvaBaavak: | mauta-d\ ivaruwmaUt-%vaat\
EaIvaayauScaaPyamaUt-kaO | sava&aO ca ttaO caOva inayataO hirNaOva taO | tayaao: saarstu Bagavaana\ hirnaa-rayaNa: pr: |

118
The form and formless world is symbolical replication of the primary form of
Brahman. Because there can be form for him like the forms which Lakshmi,
Vayu and Brahma have. maUr means defects, demerits, one who has defects,
demerits is possessed with forms. The forms which are not comprehensive and
would cease to be at the time of final dissolution are also the sat\, the Pime
Existence. Being dependent the forms are spoken as the unmoving, stable. They
owe their existence to Brahma, the one who superior to them. Being opposite to
the formed Lakshmi and Vayu are formless and being wise in Wisdom and
comprehensively all-pervading they are known as %ya. Since these two are
subservient to Hari and to none other, they are known as yat\, their essence being
sourced form Hari Narayana the supreme.

Further Explanation:

Unlike the philosophies which draw inspiration from Judaean concepts the
vedic Wisdom does not accept the luminous forces and obscure forces, the god
and the devil as equal in influence in shaping the destinies of the created world.
According to vedic Wisdom when one is influenced by the sense organs and
sense objects and not enlightened by the scriptures his mind becomes obscured
and when he is un- and influenced by the sense organs and sense objects he is
enlightened by the scriptures his mind becomes luminous. Therefore obscurity
is the absence of the luminosity, existence of the devil is experienced only in the
absence of the gods. The concept of Sin, as understood by Judaean philosophies
is absent in vedic philosophy. Pap does not mean Sin but demerit which can be
transformed by scriptural Wisdom, good thoughts, speech and actions into
merits – puNya.

Therefore, Upanishads say both dovaas and the Asauras are the offspring of
Prajapati. Vedic Wisdom accepts both dovaas and the Asauras, the form and
formless, the mortal and immortal, the unmoving and the moving, the defines
(manifest) and the undefined (unmanifest) as seemingly contradictory concepts,
manifestation of the same the supreme Self, there being none other than sa%ya, the
Prime Existence, the supreme Self. Therefore, Madhva says maUrM papM ih tonaa|PtM maUt-
ima%yaiBadIyato | ivaiSaNMa- caavasannaM ca tdovaat: saducyato |
Aaid%ya maNDlao caOva caxauSyaip ca sauisqat: | t~Ova saMisqatao ba`*maamaUt-saarao|ip tsya ca | ivaYNaurova pr: saar:
tsya $paNyanaikQaa | maharjana vaasaaovat\ paND\vaainakvadova ca | ivaVut\ pd\maond` gaaopaidvai*navat\ sauKBaasvar: |
119
naOvaasaaO maUt-vad\ ivaUNauna- ca maUt-rsaaopma: | na caamaUtaopmaao dova: sa eva prma: sada | tsyaanyadprM savMa- sa%yasa%ya: sa
ekraT\ | maUta-maUtaa-%maka: p`aNaastoYaaM sa%ya: sa eva ih | [it naarayaNaEautaO | p`qamainaSaoQaonaOva maUt-rsaadRSyamaip
inaiYawma\ |
In the orb of the Sun and in the right eye dwells Vishnu. Brahma, superior as the
essence to all the forms also dwells therefore but Vishnu alone is the supreme
essence, his forms being many. His many forms being blissful and of the form
of Wisdom, appear like red in colour, like white coloured woolen apparel, like
lightening, like lotus flower, like Indragopa insect, like fire. Vishnu is unlike
any forms and incomparable even as essence. Being formless and incomparable
as essence he is luminous and ever superior to the rest. He alone is superior to
all the rest, being one singular emperor. p`aNa, the prime Breath, who appears as
form and formless is also similarly the existence, thus in Narayana scripture.
Therefore making the primary repudiation Vishnu’s identity with form and
essence is discarded.

|| [it maUta-maUt- ba`a*maNama\ ||

Thus ends Murtamurta Braahmana.

120
 EaIbaRhdarNuakaopainaYad BaaYyama\

II

| Aqa maO~oyaI ba`a*maNama\ |

Thus Begins Maitreyi Brahmana.

Upanishad:

maO~oyaIit haovaaca yaa&val@ya: | ]Vasana\ vaa Aro Ahmasmaat\ sqaanaadisma | tM to|nayaa ka%yaayanyaaMtM krvaaNaIit
| saa haovaaca maO~oyaI | yannauma [yaM Bagaao: savaa- pRiqavaI iva<aona pUNaa- syaat\ kqaM tonaamaRta syaaimait | naoit haovaaca
ya&val@ya: | yaqaOYaaopkrNavataM jaIivatM tqaOvaa to jaIivatM syaat\ | AmaRttsvasya naa|Saa|ist iva<aaonaoit | saa
haovaca maO~oyaI | yaonaahM naamaRta syaaM ikmahM tona kuyaMa- | yadova Bagavaana\ vaod tdova mao ba`Uih [it | sa haaovaaca
yaa&va@ya: ip`yaa bataro na: sait ip`yaM BaaYasa e(assva vyaa#yaasyaaima | to vyaacaxaaNasya tu mao inaidQyaasasvait |
Maitreyi, said Yajnyavalkya, verily I am about to depart from this state (of
householder). Let me make final settlement between you and Katyayani, Then
Maitreyi asked, If indeed this whole world endowed with wealth be mine, would
be immortal on that account? No, said Yajnyavalkya, Like the wife of a rich
person so shall be your life. Of immortality, there is no hope through wealth. To
which Maitreyi replied, What shoud I do with that which does not assure
immortality? That alone be conveyed to me, Resplendent one, which you are
wise in Wisdom. Yajnyavalkya said, You have ever been dear and now you
speak even more dear words. Come, take seat. I will explain and even as I
explain reflect on those words.

sa haaovaaca | na vaa Aro p%yau: kamaaya pit: ip`yaao Bavait | Aa%manastu kamaaya pit: ip`yaao Bavait | na vaa Aro
jaayaayaO kamaaya jaayaa ip`yaa Bavait | Aa%manastu kamaaya jaayaa ip`yaa Bavait | na vaa Aro pu~aNaaM kamaaya pu~a:
ip`yaa Bavait | Aa%manastu kamaaya pu~a: ip`yaa Bavait | na vaa Aro iva<asya kamaaya iva<aM ip`yaM Bavait | Aa%manastu
kamaaya iva<aM ip`ya Bavait | na vaa Aro ba`*maNa: kamaaya ba`*ma ip`yaM Bavait | Aa%manastu kamaaya ba`*ma ip`ya Bavait
| na vaa Aro xa~sya kamaaya xa~M ip`yaM Bavait | Aa%manastu kamaaya xa~M ip`yaM Bavait | na vaa Aro laaokanaaM kamaaya
xa~M ip`yaa Bavait | Aa%manastu kamaaya laaoka: ip`yaa Bavait | na vaa Aro dovaanaaM kamaaya dovaa: ip`yaa Bavait |
Aa%manastu kamaaya dovaa: ip`yaa Bavait | na vaa Aro BaUtanaaM kamaaya BaUtaina ip`yaaiNa Bavait | Aa%manastu kamaaya
Baautaina ip`yaaiNa Bavait | na vaa Aro sava-sya kamaaya savMa- ip`yaM Bavait | Aa%manastu kamaaya savMa- ip`yaM Bavait |
Aa%maa vaa Aro dYTvya: Eaaotvyaao mantvyaao inaidQyaaisatvya: | maO~oyaI Aa%manaao vaa Aro dSa-naona EavaNaona ma%yaa
iva&anaonaodM savMa- ivaidtma\ |

121
He said, verily, not for the sake of husband is the husband dear but a husband is
dear for the sake of the Self, verily, not for the sake of wife is the wife dear but a
wife is dear for the sake of the Self, verily, not for the sake of sons are the sons
dear but sons are dear for the sake of the Self, verily, not for the sake of wealth
is the wealth dear but wealth is dear for the sake of the Self, verily, not for the
sake of Brahminhood is the Brahmin dear but a Brahmin is dear for the sake of
the Self, verily, not for the sake of Kshatriyahood is the Kshatriya dear but a
Kshatriya is dear for the sake of the Self, verily, not for the sake of the world is
the worlds dear but world is dear for the sake of the Self, verily, not for the sake
of gods are the gods dear but a gods are dear for the sake of the Self, verily, not
for the sake of beings are the beings dear but beings are dear for the sake of the
Self, verily, not for the sake of everything is everything dear but everything is
dear for the sake of the Self, Verily, Maitreyi it is the Self to be perceived, heard,
reflected, meditated on. Verily by perceiving, by hearing, by thinking, by
meditating on the Self, one understands all.

Bhashya:

Aa%maa naarayaNa: | tsyaOva ih kamaona p%yaaid: ip`yaao Bavait | na ih p%yaaidnaaM jaayaadInaamahM ip`ya: syaaimait
kamanaa maa~oNa ip`ya%vaM Bavait | BagavaidcCyaOva ih td\ Bavait | Anyaqaa jaayaaqao- p%yaqa- [%yaova syaat\ |
p`aQaanyaaiddM savMa- ivaidtma\ | sava-karNa%vaacca sava- p`aQaanyaM Bagavat: | p`aQaanyaap`aQaanyayaaorip sa eva ih hotu: |
The Self is Narayana. For him alone all through desire become beloved, neither
husband nor wife become beloved for their own sake. It is by divine will these
things come to be, otherwise wife would be loved as an object of desire. Since
the supreme Self is the primary objective of all desires, the importance of the
desire for the supreme Self is highlighted.

Upanishad:

b`a`*ma%vaM pradad\ yaao|nya~a%manaao ba`*mavaod | xa~M tM pradad\ yaao|nya~a%manaao ba`*mavaod | laaokast pradu:
yaao|nya~a%manaao laaokana\ vaod | dovaastM praduyaao-|nya~a%manaao dovaanaa\ vaod | BaUtaina tM praduyaao-|nya~a%manaa BaUtaina
vaod | savMa- tM pradad\ yaao|nya~a%manaao savMa- vaod | [dM ba`*ma [dM xa~imamao laaoka [mao dovaa [maaina BaUtaina ]dM savMa-
yadayaa%amaa |
Leaving the embodiment of Wisdom, he who considers some other as the
effulgent supreme Self, leaving the embodiment of Valour, he who considers
some other as the effulgent supreme Self, leaving the worlds, he who considers
some other as the effulgent supreme Self, leaving the divinities, he who
considers some other as the effulgent supreme Self, leaving the elements, he
who considers some other as the effulgent supreme Self, leaving everything, he
who considers some other as the effulgent supreme Self (goes to the obscure
122
worlds). Because this supreme Self verily is wisdom, valour, worlds, divinities,
elements, the whole.

Bhashya:

Anya~a%manaao ba`*ma vaod BagavadQaIna%vaona na vaod | tdnaaiEat%vaona sqaanaantro ca vaod | pradad\ prtao
laaoklaaoksyaanQao tmaisa | [dM ba`*maaidkma\ | yadyamaa%maa ya~ayamaa%maa | Anya~ Pir&aanao daoYaao>o t~ pir&anaM
(u>M Bavait | Anyaqaa Anyada%manaa ba`*mavaodoit syaat\ | yaid%yavyaya%vaat\ ya~oyaip Bavait | yaqaa yasmaaid%yaqao- |
saPtsau p`qamaa [it ca saU~ma\ |
One who considers some one else as the effulgent supreme Self and not
dependence on the supreme Self, overlooking the dependence on the supreme
Self considers some one else as the effulgent supreme Self, he, verily, goes to
obscurity beyond these worlds. This verily is the effulgence of the supreme Self.
This is the supreme Self where the self of all dwells. Considering any one else
as the effulgent supreme Self would be an error in understanding. Or else some
one else will be concluded as the supreme Self. Therefore the words ya~ and
yasmaat\ are properly used according to the rules of grammar.

Upanishad:

sa yaqaa duMduBao(nyamaanasya na baa(ana\ Sabdana\ Sa@nauyaad\ ga`hNaaya | duMduBaostu ga`hNaona duMduByaaGaatsya vaa Sabdao
gaRhIt: | sa yaqaa SaMKsya Qyaayaamaanasya na baa(ana\ Sabdana\ Sa@nauyaad\ ga`hNaaya | SaMKsya tu ga`hNaona SaMKQmasya
vaa Sabdao gaRhIt: | sa yaqaa vaINaayaO vaaVmaanaayaO na baa(ana\ Sabdana\ Sa@nauyaat\ ga`hNaaya | vaINaayaOtu ga`hNaaona
vaINaavadsya vaa Sabdao gaRhIt: |
As when a drum is beaten one is not able to grasp the sound but by grasping the
drum or bearer of the drum the sound is grasped; as when a conch is blown one
is not able to grasp the sound but by grasping the conch or blower of the conch
the sound is grasped; as when a vina (lute) is played one is not able to grasp the
sound but by grasping the vina or player of the vina the sound is grasped …;

Bhashya:

duMduByaaid dRUYTaMtao|\ip tdQaIna%vaM t%karNa%vaM ca &apyait | na ih duMduByaaidrova tcCbd: | na ca tdupadanama\ |

sqaanaaMtro tduplaMBaat\ | na (upadanaad\ ]padoyaM sqaanaaMtro Bavait | Sabdao ih sqaanaaMtrM ga%vaa p`itEauit%vamaupOit |
BagavaidcCayaa dRYTantao duMduByaaGaataid: | na ih duMduiBaM pSyana\ puruYaao duMduByaaGaato maurjaSabdaao|yaimait gaR*Naait |
evaM BagavaMtM jaanana\ naayaaQaInaM jagaidit gaR*Naait | ikMtu BagavaidcCaQaInaimait |
Drum and all other examples are given to remind that the world under the
control of Hari, having been created by him. Not that the sounds emanating
from the drum are same as the drum, since drum is the cause if the sound.
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Because sound can be caused also from sources other than a drum. Even one
sound in different circumstances becoming the cause of many other sounds.
Drum is not primarily the cause of the sound, therefore instances of divine
intention has been shown by drum and other examples. Even as people when
observing the drummer playing do not assume the sound as emanating from the
drum, even so those who are not enlightened to the Wisdom relating the
resplendent Lord, do not consider the worlds emanating from him or being
under his control. But in truth, every is from divine Will.

Upanishad:

yaqaa|d`OQaagnaorByaaihtat\ pRqaga\ QaUmaa ivainaScarint evaM vaa Aro Asya mahtao BaUtsya ina:Svaisatmaotd\ yadRgvadao
yajauva-d: saamavaodao|qavMa-=gaIrsa [ithasa: puraNaM ivaVa ]pinaYad: Slaaoka: saU~aNyanauvyaa#yaaina
vyaa#yaanyasyaOvaOtaina ina:Svaistaina | sa yaqaa savaa-saamapaM samad` ekayana evaM | savao-YaaM spSaa-naaM %vagaokayanamaovaM |
savao-YaaM rsaanaaM ija*vaOkayanamaovaM | sava-oYaaM ganQaanaaM naisakOkayanamaovaM | savao-YaaM $paNaaM caxaurokayanamaovaM | savao-YaaM
SabdanaaM Eaao`~maokayanamaovaM | savao-YaaM saMklpanaaM mana ekayanamaovaM | savaa-saaM ivaVanaaM )dyamaokayanamaovaM | savao-YaaM kma-
NaaM hstavaokayanamaovaM | savao-Yaamaanandanaamaupsqa ekayanamaovaM | savao-YaaM ivasagaa-NaaM payaurokayanamaovaM | savao-YaamaQvanaaM
padavaokayanamaovaM | savaoYaaM vaodanaaM vaagaokayanamavaM |
As from a lighted fire with damp fuel several clouds of smoke come forth, even
so, my dear, Rug, Yajur, Sana and Atharvavedas, histories, puranasa, sciences,
Upanishads, verses, aphorism, explanations, commentaries issue forth as
breaths. As ocean is the one goal of all streams, as the skin is the one goal of all
touch, as the nose is the one goal of all smell, as the tongue is the one goal of all
tastes, as the eye is the one goal of all forms, as the ear is the one goal of all
sounds, as the mind is the one goal of all thoughts, as the heart is the one goal of
all Knowledge, as the hands are the one goal of all actions, as the organ of
generation is the one goal of all pleasures, as the excretory organ is the one goal
of all evacuations, as the feet are the one goal of all movements, as speech is the
one goal of all Wisdom, (Vedas) …

Bhashya:

etdova dSa-yait sa yaqaad`O-Qaagnao, sa yaqaa savaa-saamapama\ [%yaaidnaa | na(ignarova Qauma: | na caa|p eva samaod`: |
(pamaap evaaEaya: | ikMtu varuNaao|paM Katao vaa | sa eva ca samaud` [%yaucyato |
In this manner he is explaining: As from a lighted fire, as from all streams etc.
Not like the fire is the smoke, not like the streams is the ocean, but Varuna, the
depth of the ocean is the refuge of the waters, thus it is spoken.

Upanishad:

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sa yaqaa saOnQavaiKlya ]dko p`ast ]dkamaovaanau ivalaIyato | na hasyaao|d`\ga`hNaayaOvasyaat\ | yatao yats%vaaddIy
lavaNamaova | evaM vaa Aro pdM mahd\ BaUtmanantmaparM iva&anaGana vaOtoByaao BaUtoBya: samau%qaaya %yaanaovaanau ivanaSyait | na
p`o%ya saM&a|stI%yaro ba`vaIimait haovaaca ya&val@ya: |
As a lump of salt thrown in water becomes dissolved in water and there would
not be any of it to seize for as it were, and wherever one may take it is salty
indeed, even so, verily, this great being, infinite, limitless, consisting nothing
bur Wisdom. Arising out of these elements one disappears again into it. When
he has departed there is no more consciousness, This is what I say, my dear, said
Yajnyavalkya.

Bhashya:

evamaova saOinQavaiKlasya ivalaInasya samastaMBasaSca varuNaao|paM Kaatao vaa samaud`a#ya AaEaya: | varuNavadpaM Katvad\
vaa|nantao|parao Bagavaana\ | jaIva eva iva&anaGanaa#yaao BaUtsaMbaMQaajjat: sana\ tllayamanau BagavaMtmaaPnaaoit | samaud`o
p`astsaOMQavaiKlyavat\ | samad`jalasqaanaIyaa mau>a bahva: eksvaBaacaa: | bahvaao ih jalaprmaaNava: | saamaud`M
jalamaokaEamayaM |
Thus for the lump of salt dropped in the water as well as for the water, Varuna
or the depth of the ocean is the refuge. Like Varuna and depth of the ocean the
supreme Self is without and end or limit. Jiva, designated as comprehensive
Wisdom released from the body formed by the five elements attains the
resplendent Self, even as the dropped lump of salt does attain the ocean. Many
such earlier delivered souls being of one attribute have taken refuge even as
many grains of sand have taken refuge therein. Though ocean is the refuge of
many atoms the ocean is referred singularly as one.

Upanishad:

saa haovaaca maO~oyaI | A~Ova maa BagavaanamaUmauht\ na p`o%ya saM&a|stIit | sa hovaaca na va Aro|hM maaohM ba`vaIima | AlaM
vaa Ar idM iva&anaaya | ya~ ih WOtimava Bavait tidtr [trM ijaGa`it | tidtr [trM pSyait | tidtr [trM
EauNaaoit | tidtr [trmaiBavadit | tidtr [trM manauto | tidtr [trM ivajaanait | ya~ vaa Asya sava-maa%maOvaaBaUt\
tt\ kona kM ijaGa`t\ | tt\ kona kM pSyaot\ | tt\ kona kM EauNauyaat\ | tt\ kona kmaiBavadot\ | tt\ kona kM manvaIt
| tt\ kona kM ivajaainayaat\ | yaonaodM savMa- ivajaanaait tM kona ivajanaIyaat\ | iva&atarmaro kona ivajaanaIyaaidit |
Then said Maitreyi, in speaking thus you have bewildered me, resplendent one,
saying, when he has departed there is no more consciousness. To this
Yajnyavalkya replied, certainly I am not saying any thing bewildering. (But) this
is enough for understanding. For where there is duality, as it were, then one
smells another, sees another, hears another, speaks to another, thinks of
another, understands another. Where, verily everything has become one with
the Self, then by what and whom would one see, smell, see, hear, speak, think,
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understand? By what would one know that by which all this is known? By what,
my dear, would one know the knower?

Bhashya:

mau>anaaM saM&a|PyantaOna-jaayato Saas~M ivanaa | saM&a naaist [%yau>a AlaM vaa Aro [dM iva&anaaya [%yau>ona-
ivajaanaI%yau>o p`it&aivaraoQa: | na ca sava-&anaM puruYaaqa-: | magnasya ih pro|&anao ikM du:KtrM Bavaot\ [it ca |
For the delivered ones in the absence of consciousness, there is no knowing
without scriptural assistance. If after saying, there exists no consciousness
clarifying to know this by the delivered one would be contradictory. Because
non-awareness is not natural trait of a Person. For the one who is unaware,
would not ignorance of the supreme Self be cause for lamentation, thus having
been said.

naanaa%vaonaaiBasaMbauwastda t%kala Baaivanaa | saMyaaoga: p`kRtonaO-YaaM mau>anaaM t%vadSa-naat\ | p`vat-it puna: sagao- toYaaM saa
na p`vat-to | Anandona ivanaa caOva Baaogaona ivaYayaoNa ca | savao- to ba`*maNastulyaa AiQap%yaM na caOva ih | [it
vaayaup`ao>o | [va Sabdstu svatn~\yaaqao- | na ih tdQaInaM pRqaiga%yaovaaocyato | tsmaadmau>Ona- &ayat [it saM&a
naaist%yau>ma\ |
Even in deliverance souls can be enlightened according to their individual
attributes and inclinations. Being enlightened in the primary principle relating to
the supreme Self they may not have to take birth again when the creation
manifests. They revel in bliss without having to resort pleasures through senses
being similar to the supreme Self but without having dominion over the worlds,
thus in Vayu purana. The restraint using the qualification [va, is to demonstrate
the absence of dominion. Wherever there is no dominion between two things
demonstrates the existence of difference between the two. Therefore it would
not be proper to say that in deliverance there is no absence of being wise in
Wisdom.

pitjaa-yaaip`yaao naOva svaocCyaa tu BaivaYyait | ivaYNaaoitcCabalaonaOva svayaM ca svaip`yaaoBavaot\ | ivaYaNaaoircCavaSaonaOva

hint (a%maanamaa%manaa | svaa%maanaip`yaM kR%vaa inaryao patya%yaip | p`aQaanyaona hro&aa-naat\ savma- ivaidtvad\ Bavaot\ |
The husband does not become dear to his wife by his choice but as desired by
Vishnu alone he becomes dear to his wife. By Vishnu’s will alone does one
become the slayer of one’s own self and attains the obscure worlds by desiring
one’s own pleasures. But becoming enlightened by the wisdom of the supreme
Self one bcomes wise of everything.

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 ba`*majaa%yaa%makM vaoi<anaOva ivaYNauvaSaM ih ya: | ba`*maaNaM tM ttao ba`*maa patyaot\ tmaisa Qa`uvama\ | evaM xa~a%makao
vaayauiva<a$pSca iva<ap: | pHcaBaUtaina ivaSvao ca dovaa laaokaiBamaainana: | savaa-iBamaainanaI dovaI maUlap`kRitrova ca |
savMa- ivaYNaaO isqatM ivaYNaaojaa-tM ivaYNaaova-Sao sada |
One who is the embodiment of Wisdom does not know that Brahma, the
embodiment of Wisdom, is under the protection of Vishnu, then he takes
Brahma the embodiment of Wisdom to obscure worlds. Similar would be the
case of Vayu, the embodiment of Valour, Lakshmi the embodiment of Wealth,
(divinities presiding over the elements, the quarters and the worlds) who are all
and ever posited in Vishnu, sourced from Vishnu and under the protection of
Vishnu.

SaMKSabdao yaqaa SaMKadovatavaSaga: isqat: | tsmaad\ vaoda; samau%pnnaa ivaVa#yaa maUilaka Eauit: | savaao-pinaYadScaOva
pHcara~a#yasaMihta: | ba`*masaU~aiNa vaodanaaM vyaa#yaayastasaaM ca ivastr: | sava-maotjjgaScaOva iana:saRtM turgaananaat\ |
varNasya vaSaao yaWdap evaM vaSao hro: | savaao- bawaSca mau>aSca tartmyaa%manaa isqata: |
Even as the sound emanating from the conch is under the protection of the
divine Conch even so all the Vedas, emanated from the original source the
Wisdom, similarly all the upanishads, Pancharatra samhita, Brahmasutras,
extensive commentaries on Vedas, all this creation are all the breaths, those
under bondage and the delivered ones are all under the protection of Hari, each
according the gradation (tartmya).

yaid mau>sya iva&anaM gaMQaaidivaYayao na caot\ | tqaOva Bagavad`Upo sva$po ca prsprma\ | evama&ana$paM taM maui>M kao
naama vaaMCit | tmaad\ ivaYNaaova-Sao savao- yaqaoYTmaupBaaoigana: | mau>a: sada tartmaat\ itYzn%yaa ba`*maNaaoiKalaa: | [it
hayaga`Iva saMihtayaama\ | sagao- sagao- tu yaao naOva Sabdtao|Pyanyaqaa Bavaot\ | EaU%yaa#ya: sa tu iva&oya [ithasaaidrqa-t: |
Bagavad\ dRYTmaovaanyaoba`*maaVodR=Syato yaid | ?iYaBaodstu t~ syaad\ vodao naaivaYNauinaga-t: | vaod [%yaova
ivaYNaU>stpasaa dRSyato prO: | [it ca |
If there be no consciousness of the delivered one about smell and the rest,
similarly the original awareness of the resplendent Lord’s own form, or of each
other, the who would desire such deliverance in ignorance? Therefore, all the
delivered ones would ever be under the protection of Vishnu, enjoying all the
desired wishes, according each one’s gradation, thus in Hayagriva scripture. In
creation after creation there is no difference in the Sound, all the scriptures
should be understood according to the historical context. Even if the resplendent
One is experienced by Brahma and others and becomes spoken in Vedas, it
remains one and same supreme awareness of Vishnu’s accomplishments.

Further Explanations:

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Yajnyavalkya was an outstanding intellectual giant of his time who experienced
the unitary principle existing as sa%ya, the Prime Existence, all pervading and
comprehensively designated as Vishnu as the backdrop against the diverse
emanations, manifestations as divinities, the words, the sounds, the scriptures.
In his experience he was aware of his comprehensive consciousness though he
was oblivious of the diverse and various emanations, manifestations as
divinities, the words, the sounds, the scriptures. The legend about his vomiting
the scriptures instructed by his teacher and sourcing the Wisdom from the
luminous source, Surya Narayana is significant. It shows his expansive
approach not to be bothered by the streams or the waves concentrating on the
source, the source of the various streams and waves. Therefore, he confidently
says that in deliverance the consciousness of the diverse and various
emanations, manifestations is absent but awareness iva&ana of the source remains.
Because when one knows the Knower the knowledge of the diverse and various
emanations, manifestations follow as natural consequence. Therefore his lasting
words ‘ya~ vaa Asya sava-maa%maOvaaBaUt\ tt\ kona kM ijaGa`t\ | tt\ kona kM psyaot\ | tt\ kona kM EauNauyaat\ | tt\
kona kmaiBavadot\ | tt\ kona kM manvaIt | tt\ kona kM ivajaainayaat\ | yaonaodM savMa- ivajaanaait tM kona ivajanaIyaat\ |
iva&atarmaro kona ivajaanaIyaaidit |’ are as important as his preliminary stamen that ‘evaM vaa
Aro pdM mahd\ BaUtmanantmaparM iva&anaGana vaOtoByaao BaUtoBya: samau%qaaya %yaanaovaanau ivanaSyait |’.
|| [it maO~oyaI ba*maNama\ ||
Thus ends Maaitreyi Btahmana

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 EaIbaRhdarNyakaopinaYad\ BaaYyama\
II
|| Aqa maQau ba`a*maNama\ ||

Thus begins the Madhu Brahmana.

Upanishad:

[yaM pRiqavaI savao-YaaM BaUtanaaM maQau | AsyaO pRiqavyaO savaa-iNa BaUtaina maQau | yaScaayamasyaaM pRiqavyaaM tojaaomayaao|maRtmaya:
puruYa: | yaScaayamaQyaa%maM SaarIrstojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa | [dmamaRtma\ | [dM ba`*mama\ |
[dM sava-ma\ | [maa Aap: savao-YaaM BaUtanaaM maQau | AasaamapaM savaa-iNa BaUtaina maQau | yaScaayamaasvaPsau tojaaomayaao|maRtmaya:
puruYa: | yaScaayamaQyaa%maM rOtsastojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamayaa%maa | [dM ba`*ma | [dM sava-ma\ |
This earth is, verily, the honey for all creatures and all the creatures are honey to
the earth. This luminous, immortal person who is in this earth and this
luminous, immortal person who is in the self within are but the very Self, the
immortal, the Brahman, the all. This water is, verily, the honey for all creatures
and all the creatures are honey to the water. This luminous, immortal person
who is in this water and this luminous, immortal person who is in the self within
are but the very Self, the immortal, the Brahman, the all.

Ayamaigna: savao-YaaM BaUtanaaM maQau | Asyaagnao: savaa-iNa BaUtaina maQau | yaScaayamaismannagnaaO tojaaomayaao|maRtmaya: puruYa: |
yaScaayamaQyaa%maM vaa=mayastojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa | [dmamaRtma\ | [dM ba`*mama\ | [dM sava-
ma\ |
This fire is, verily, the honey for all creatures and all the creatures are honey to
the fire. This luminous, immortal person who is in this fire and this luminous,
immortal person who is in the self within are but the very Self, the immortal, the
Brahman, the all.

AyaM vaayau: savao-YaaM BaUtanaaM maQau | Asya vaayaao: savaa-iNa BaUtaina maQau | yaScaayamaismanvaayaaO tojaaomayaao|maRtmaya:
puruYa: | yaScaayamaQyaa%maM p`aNastojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa | [dmamaRtma\ | [dM ba`*mama\ | [dM
sava-ma\ |
This air is, verily, the honey for all creatures and all the creatures are honey to
the air. This luminous, immortal person who is in this air and this luminous,
immortal person who is in the self within are but the very Self, the immortal, the
Brahman, the all.

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AyaM Aaid%ya: savao-YaaM BaUtanaaM maQau | Asya Aaid%yasya savaa-iNa BaUtaina maQau | yaScaayamaismannaaid%yao
tojaaomayaao|maRtmaya: puruYa: | yaScaayamaQyaa%maM caaxauYastojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa |
[dmamaRtma\ | [dM ba`*mama\ | [dM sava-ma\ |
This Sun is, verily, the honey for all creatures and all the creatures are honey to
the Sun. This luminous, immortal person who is in this Sun and this luminous,
immortal person who is in the self within are but the very Self, the immortal, the
Brahman, the all.

[maa idSa: savao-YaaM BaUtanaaM maQau | Asya idSaaM savaa-iNa BaUtaina maQau | yaScaayamaasau idxau tojaaomayaao|maRtmaya: puruYa: |
yaScaayamaQyaa%maM EaaO~: p`itEa%kstojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa | [dmamaRtma\ | [dM ba`*mama\ |
[dM sava-ma\ |
These quarters are, verily, the honey for all creatures and all the creatures are
honey to these quarterss. This luminous, immortal person who is in these
quarters and this luminous, immortal person who is in the self within are but the
very Self, the immortal, the Brahman, the all.

AyaM cand`: savao-YaaM BaUtanaaM maQau | Asya cand`sya savaa-iNa BaUtaina maQau | yaScaayamaisma<Scand`o tojaaomayaao|maRtmaya:
puruYa: | yaScaayamaQyaa%maM maanasastojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa | [dmamaRtma\ | [dM ba`*mama\ |
[dM sava-ma\ |
This Moon is, verily, the honey for all creatures and all the creatures are honey
to the Moon. This luminous, immortal person who is in this Moon and this
luminous, immortal person who is in the self within are but the very Self, the
immortal, the Brahman, the all.

[yaM ivaVut\ savao-YaaM BaUtanaaM maQau | AsyaO ivaVut: savaa-iNa BaUtaina maQau | yaScaayamasyaaM ivaVuit tojaaomayaao|maRtmaya:
puruYa: | yaScaayamaQyaa%maM tOjasastojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa | [dmamaRtma\ | [dM ba`*mama\ |
[dM sava-ma\ |
This lightening is, verily, the honey for all creatures and all the creatures are
honey to the Lightening. This luminous, immortal person who is in this
Lightening and this luminous, immortal person who is in the self within are but
the very Self, the immortal, the Brahman, the all.

AyaM stanaiya%nau: savao-YaaM BaUtanaaM maQau | Asya stnaiya%naao: savaa-iNa BaUtaina maQau | yaScaayamaismanstnaiya%naaO
tojaaomayaao|maRtmaya: puruYa: | yaScaayamaQyaa%maM Saabd: saaOvarstojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa |
[dmamaRtma\ | [dM ba`*mama\ | [dM sava-ma\ |
This Cloud is, verily, the honey for all creatures and all the creatures are honey
to the Cloud. This luminous, immortal person who is in this Cloud and this
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luminous, immortal person who is in the self within are but the very Self, the
immortal, the Brahman, the all.

AyaM AakaSa: savao-YaaM BaUtanaaM maQau | AsyaaakaSaasya savaa-iNa BaUtaina maQau | yaScaayamaismannaakaSao
tojaaomayaao|maRtmaya: puruYa: | yaScaayamaQyaa%maM )VakaSastojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa |
[dmamaRtma\ | [dM ba`*mama\ | [dM sava-ma\ |
This Space is, verily, the honey for all creatures and all the creatures are honey
to the Space. This luminous, immortal person who is in this Space and this
luminous, immortal person who is in the self within are but the very Self, the
immortal, the Brahman, the all.

AyaM Qama-: savao-YaaM BaUtanaaM maQau | Asya Qama-sya savaa-iNa BaUtaina maQau | yaScaayamaismanQamao- tojaaomayaao|maRtmaya: puruYa:
| yaScaayamaQyaa%maM Qaama-stojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa | [dmamaRtma\ | [dM ba`*mama\ | [dM sava-ma\
|
This Righteousness is, verily, the honey for all creatures and all the creatures are
honey to the Righteousness. This luminous, immortal person who is in this
Righteousness and this luminous, immortal person who is in the self within are
but the very Self, the immortal, the Brahman, the all.

[dM sa%yaM savao-YaaM BaUtanaaM maQau | Asya sa%yasya savaa-iNa BaUtaina maQau | yaScaayamaismansa%yao tojaaomayaao|maRtmaya: puruYa:
| yaScaayamaQyaa%maM saa%yastojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa | [dmamaRtma\ | [dM ba`*mama\ | [dM sava-ma\
|
This existence is, verily, the honey for all creatures and all the creatures are
honey to the existence. This luminous, immortal person who is in this existence
and this luminous, immortal person who is in the self within are but the very
Self, the immortal, the Brahman, the all.

[dM maanauYaM savao-YaaM BaUtanaaM maQau | Asya maanauYyasya savaa-iNa BaUtaina maQau | yaScaayamaismanmaanauYao tojaaomayaao|maRtmaya:
puruYa: | yaScaayamaQyaa%maM maanauYastojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa | [dmamaRtma\ | [dM ba`*mama\ |
[dM sava-ma\ |
This human being is, verily, the honey for all creatures and all the creatures are
honey to the human beings. This luminous, immortal person who is in this
human being and this luminous, immortal person who is in the self within are
but the very Self, the immortal, the Brahman, the all.

Ayamaa%maa savao-YaaM BaUtanaaM maQau | Asyaa%mana: savaa-iNa BaUtaina maQau | yaScaayamaismanna%maina tojaaomayaao|maRtmaya: puruYa:
| yaScaayamaQyaa%mamaa%maa (yaScaayamaa%maa in the text followed by Sri Shankara)
tojaaomayaao|maRtmaya: puruYa: | Ayamaova sa yaao|yamaa%maa | [dmamaRtma\ | [dM ba`*mama\ | [dM sava-ma\ |
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This (cosmic) self is, verily, the honey for all creatures and all the creatures are
honey to this (cosmic) self. This luminous, immortal person who is in this
(cosmic) self and this luminous, immortal person who is in the self within are
but the very Self, the immortal, the Brahman, the all.

sa vaa Ayamaa%maa savao-YaaM BaUtanaamaiQapit: savao-YaaM BaUtanaaM rajaa | td\ yaqaa rqanaaBaaO ca rqanaomaaO caara: savao- samaip-
ta: evamaovaaismannaa%maina savaa-iNa BaUtaina (savao- dovaa: savao- laaoka: savao- p`aNaa: in the text followed
by Sr Shankara) sava- et Aa%mana: samaip-ta: |
This Self, verily, is the Lord of all beings, the king of all beings. As all the
spokes are held together in the hub and felly of a wheel, just so in this Self all
beings, all have surrendered themselves.

[dM vaO tnmaQau dQya=\=aqava-Naao|iSvaByaamauvaaca | tdOtdRiYa: pSyannavaaocat\ | tWaM nara sanayao dMsa ]ga`maaivaYkRNaaoima
tnyatuna- vaRiYTma\ | dQya=\ h yanmaQvaaqava-Naao vaamasvasya SaINaa- p` yadImauvaaca | [it |
This is the essence, the mystical Wisdom which Dadhyancha, well versed in
Atharvaveda communicated to Ashvins. The seer having seen the same now
speaks: I make known even as thunder makes known the impending rains, the
terrible deed, which you Ashvins, out of greed performed in your human form,
the essence, the mystical Wisdom which Dadhyancha, well versed in
Atharvaveda communicated.

[dM vaO tnmaQau dQya=\=aqava-Naao|iSvaByaamauvaaca | Aaqava-NaayaaiSvanaa dQaIcao|SvyaM iSar: p`%yaOryatma\ | sa vaaM maQau
p`vaaocadrtayana\ %vaaYT/M ya_sa`avaip kxyaM vaama\ | [it |
This is the essence, the mystical Wisdom which Dadhyancha, well versed in
Atharvaveda communicated to Ashvins. The seer having seen the same now
speaks: Ashvins, you terrible ones, placed the head of a horse on Dadhyancha,
well versed in Atharvaveda, to keep his promise he made to you, whereby he
revealed to Tvashtra’s essence which has now been your secret.

[ [dM vaO tnmaQau dQya=\=aqava-Naao|iSvaByaamauvaaca | tdOtdRiYa: pSyannavaaocat\ | purScak`o iWpd: purScak`o catuYpd:
| pur: sa pxaI BaU%vaa pur: puruYa AaivaSat\ | [it | sa vaa AyaM puruYa: savaa-sau puYau- puirSaya: | naOnaona
ikMcanaanaavaRtma\ | naOnaona ikMcanaasaMvaRtma\ |
This is the essence, the mystical Wisdom which Dadhyancha, well versed in
Atharvaveda communicated to Ashvins. The seer having seen the same now
speaks: He made bodies with two meet and bodies with four feet. Becoming a
small bird first he, the Person, entered the bodies. This verily is the Person
dwelling in all bodies. There is nothing that is not covered by him, nothing that
is not pervaded by him.
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[dM vaO tnmaQau dQya=\=aqava-Naao|iSvaByaamauvaaca | tdOtdRiYa: pSyannavaaocat\ | $pM $pM p`it$pao baBaUva tdsya $pM
p`itcaxNaaya | [nd`ao maayaaiBa: puru$p [-yato | yau>a (sya hrya: Sata dSa | [it | AyaM vaO hrya:, AyaM vaO dSa
ca sahsa`aiNa, bahUina caanantaina ca | tdotd\ ba`*maapUva-manaprmanantrmabaa(ma\, Ayamaa%maa ba`*ma savaa-naBaU: |
[%uanauSaasanama\ |
This is the essence, the mystical Wisdom which Dadhyancha, well versed in
Atharvaveda communicated to Ashvins. The seer having seen the same now
speaks: He transformed himself in accordance with each form. This form of him
was meant for making himself known. Indra goes about in many forms, by his
Maya (the power of formatting) for to him are yoked steeds, hundreds and ten.
He verily is the steeds. He verily is tens and thousands, many and countless.
This Brahma is without an earlier and without a latter, without an inside or
without an outside. This Brahman is the Self, the all-pervading. This is the
Instruction.

Bhashya:

Bagavatao $pM $pM p`it jaIvaa#ya: p`itibambaao baBaUva | baBaUvaoit sadova saaomyaodmaga` AasaIt\ [itvad\ Anaaid%vaaqao- |
The resplendent One became a reflection in Jivas. Here baBaUva should be
understood in the context of the earlier statement, Dear one, He was ever in the
beginning, ie from the beginning

Further Explanation:

Bagavatao $pM $pM p`it jaIvaa#ya: p`itibambaao baBaUva, should not be understood translating the
words $pM $pM p`it - as in every Jiva and p`itibambaao baBaUva - become transformed,
since earlier it having been said sadova saaomyaodmaga` AasaIt the resplendent One was ever in
the beginning, ie from the beginning and it being said in Isha Up. pUNa-mad: pUNa-imadM
pUNaa-t\ pUNa-maudcyato | pUNa-sya pUNa-maadaya pUNa-maovaavaiSaYyato || That is Whole, This is Whole. From
the Whole, the Whole evolves. Having evolved the Whole from the Whole, the
Whole verily remains Whole.

Bhashya:

sauKda sava-BaUtanaaM pRqvaI maQauvaducyato | pRiqavyaascaOva BaUtaina tqaa savaa-Sca dovata: | pRiqavyaaidYau dovaoSau
SarIraidYau ca isqat: | ek evaao prao ivaYNau: hyaSaIYa-sva$pQaRt\ | Ananttojaa ina%yaSca sa eva ba`*ma sava-gaM |
tdova gauNapUNa-%vaat\ ba`*masava-manaUnat: | Aa%manaamaa prao ivaYNau: sava-gaao ya: p`kIit-t: | sa eva hyaSaIYaa-
#yastQaIdOvaaidYau isqat: |

133
Since earth is the refuge of all elements, she is known as the essence, similarly
the elements and the divinities. As in the earth so in the gross forms the essence
is posited. The one in gross forms is Vishnu in the form of Hayasheersha. Being
of limitless attributes and eternal he is referred as Brahman. Since enveloping
all, Vishnu as the supreme is said to be all pervading Self, verily Hayasheersha.

AraNaamaaEayaaO yaWd\ baihrnt: p`itiYztaO | naaiBanaomaI tqaa ivaYNaujaI-vaanaamaEaya: isqat: | SatM naarayaNaaVva%maa
sahsa`k: | praid$pao bahuQaa saao|nanta%maa|jaIvaaidk: | BaUta#ya sava-jaIvaanaaM ivairMicanaaM ca sava-t: |
Aa%manaamnaaM sa evaOkao rajaa|iQapitrova ca | svaamaI%vaad\ rajaSabdao|yamaaiQak%vaat\ palanaaqat\ tqaa |
AiQapScaoit sa p`ao>: puruYa: pUruYau isqato: | pura#yaYTova dohoYau (u%pUya-ip vasa%yasaaO ||
Even as the spokes of the wheel are supported by the hub and the felly from
within and without, even so Vishnu dwells in the Jivas supporting as the hub
and felly within and without. He, verily is the one spoken as Vishnu, having
Matsya (fish) and other forms, having Narayana and other hundred forms, as
the Self in the thousands of forms in the universe, of supreme, unvanquished
and infinite forms. Among all the elements, all the Jivas, all the Brahma
Prajaptis, He is the one spoken as the Self, king and the supreme Lord. Being
the controller and the protector he is called the king. Being the superior, the
indweller in the gross forms, the body being known as pur (city) and as the
indweller, he is called Purusha.

naanaona ikHicadvyaaPtM naanaonaacCidtM na ca | naOvaasmaat\ pUva-kM ikMicat\ naOvaasmaadprM tqaa | sava-smaad\ baa(tScaasaaO
sava-smaadntrstqaa | vyaaPtora%maaoit sa p`ao>ao ba`*mapit gauMapUit-t: | sa sava-syaapraoxa& [it vaodanauSaasanama\ |
Neither is he enveloped from within nor is there anything covering him, neither
is there any thing earlier than him or later than him, he envelopes everything
from within and without, enveloping the entirety he is called the Self, possessing
the entirety of attributes he is called Brahman, He knows every thing as one
possessed of supra-sensory instructions, the Wisdom of the Vedas.

ivairHcasvaa%maSabda>ao maanaYaM manaurucyato | sa%yaM ca stnaiya%nauScavaayaao rUpaMtro smaRto | et eva svaro sa%yao jaIvao
caaQyaa%masaMisqata: | toYaaM inayaamakao ivaYNaust~ t~Ova saMisqat: | jaIvao isqats%vaa%manaamaa saaOvar: svarga: smaRt: |
sa%yaga: sa%yanaamaasaaO Qama-gaao Qaama- eva ca |
Brahma is known as the Self, maanauYa is self-born Manu, sa%yaM and stnaiya%nau are the
different names by which Vayu is known, thus Vayu exists in different forms as
the essence, and among them all Vishnu dwells there as the controller. Dwelling
in Jiva, he is known as saaOrva, svarga: relating to the sound, in existence he is sa%ya, in
righteousness he is Qama-.

134
manaao: svayaMBauvasyaa#yaa maanauYao%yaova doihYau | baihScatd\gatao ivaYNaumaa-nauYao%yaova kI%ya-to: | p`aitEau%k [it Eaaoto
tOjasaao ivaVuit isqat: | [it nanaaivaQaOnaa-masamaUhOiva-YNauirjyato | dQya=\ Aqava-MNaao|iSvaByaamaotaM ivaVamadat\ pura |
hyaga`Ivaba`maovaVo%yaoYaa ba`*maaisiBaQaR-%yaa | [it ca |
The self-born Manu dwelling within and without the body is maanauYa, human being.
Therefore Vishnu dwelling within him is known as maanauYa, human being. Since
heard with ears Vishnu is known as p`aitEau%ya and since dwell in lightening known
as tOjasa\. Thus Vishnu is being associated with many cluster of names. In ancient
era Dadhyach born in the family of seer Atharva, had initited Ashvin divinities
maQauivaVa – the science of the essence. Also known as the science of Hayagriva it
was also revealed to Brahma and others, thus in Hayagriva scripture.

p`%yaOryatM p`itsamaQa<ama\ | ?tayana\ sa%yaM kuuva-na\ | kxyaM naarayaNakvacaM | %vaaYT/M %vaYTu: pu~oNaivaSca$poNaind`ayaao>M
| sanayao laaBaaya | dMsa kma- | stnaiya%nauvaO-iYTimava |
p`%yaOryatM means completed, ?tayana means fulfilling the cosmic law, kxyaM means
using Narayana as the shield, %vaaYT means vaYTu: pu~oNaivaSca$poNaind`ayaao>M what
Tvashtru’s son spoke to Indra, sanayao laaBaaya means for the purpose of deliverance,
dMsa kma- means performed actions tnaiya%nauvaO-iYT as to cause rains to fall.
tsyaaM ivaVayaaM prsaao>ayaaM tva iSarsCo%syaamaItInd`Na dQaIcaM p`%yau>o saao|iSvaByaamaavaaM ba`Uih%yau> [nd`oNaai>maah |
tda|iSvaByaaM pava [%yau>\vaa yicCr: iC%vaanya~ inaQaayaaSvaiSar: saMiqatma\ | tona ivaVayaamau>ayaaM tismainnand`oNa
iCannao pUva-iSar: sainQatma\ | pUvMa-jaanannapInd`: pScaad\ ivaYva$pat\ SauEaavaoit pinana-va%vaayaoit na
ivaSva$ps%vaaYTao|iScaByaaM [%yanaona ivaraoQa: |
If the science of essence was initiated to any one else, then his head will be
severed, thus Indra had cautioned Dadhyanch. When Ashvins approached
Dadhanch for initiation n that science he conveyed them what Indra had
spoken. Ashvins assured of his safety, cut of his head and keeping it aside joined
head of a horse thereon. Seeing Dadhancha initiating the science of essence to
them, Indra severed the head of the horse, Thereafter the Ashvins refixed the
original head on Dadhancha. This legends appears to contradict the fact that
Indra having known earlier this science of essence had initiated the same to
Vishvarupa.

|| [it maO~oyaI ba`a*maNama\ ||

Thus ends the Maitreyi Brahmana

135
 EaIbaRhdarNyakaopinaYad\ BaaYyama\
II
|| Aqa vaMSa ba`a*maNama\ ||

Thus begins the Vamsha Brahmana.

Upanishad:

Aqa vaMSa: | paoitmaYyaao gaopavanaat\ gaaOpvana: paOitmaBaaYyaat\ paOitmaaYyao gaaOpvanaat\ gaaOpvana: kaOiSakat\ kaOiSk:
kaOiNDNyaat\ kaOiDNya: SaaiNiDlyaat\ SaaMDlya: kaOiSakaacca gaaOtmaacca gaaOtma: AignavaoSyaat\ AignavaoSa:
SaaiMDlyaaccaanaiBamlaatacca AnaaiBamlaat AnasaiBamlatat\ AnaaiBamlaat AnasaiBamlatat\ AnaaiMBamlatao gaaOtamaat\
gaaOtma: saOtvapa`caInayaaogyaaByaama\ saOtvapa`caInayaaogyaao paraSaayaa-t\ paraSayaao- BaarWaajaat\ BaarWajaao BaarWajaavcca
gaaOtmaacca gaaOatmaao BaarWaajaat\ BaarWaaja: paraSayaa-t\ paraSayaao- vaOjavaapayanaat\ vaOjapayana: kaOiSakaayanao:
kaOiSakaayaina: VaOtkaOiSakat\ VaOtkaOiSak: paraSaya-Naat\ paraSayaao- jaatukNyaa-t\ jaatukNya- AasuarayaNaacca
yaaskacca AsaurayaNas~OvaNaO: ~OvaiNaraopajanvanao: AaOpjanQainarasauro: AasauirBaaa-rWajaat\ BaarWaja Aa~oyaat\
Aa~oayaao maaNTo: maaiNTgaaOtmaat\ gaaotmaao gaaOtmaat\ gaaOtamaao vaa%syaat\ vaa%sya: SaaiNDlyaat\ SaaiNDlya: kOSaaoyaa-
%kaPyaat\ kOSaaoyao-: kaPya: kumaarhairtat\ kumaarhirtao gaalavaat\ gaalavaao ivadiBa-kaOiDNyaat\ ivadBa-kaOiDNyaao
va%sanapatao baaBa``vaat\ va%sanapad\ baaBa``va: pqa:saaOBarat\ pnqaa saaOBarao|Pyaasyaadai=rsaat\ Ayaasya Ai=rsa:
AaBaUtos%vaaYT/`t\ AaBaUits%vaaYT/ao ivaSva$pa%vaaYT/at\ ivaSva$pa%vaaYT/ao|iSvabyaama\ AiSvanaaO dQaIca Aqava-Naat\
dQya=gaaqava-NaaodoVaat\ Aqavaa- dOvaao maR%yaao: p`aQvaMsavanaat\ naR%yaau p`aQvaMsana: p`QvaM sanaat\ p`QvaMsana ekYao- ekYaI-
ivap``ica<ao: ivap`icai<avya-YTo: vyaiYT: sanaarao: sanaaru: sanatnaat\ sanaatna: sanagat\ sanaga: prmaiYzna: prmaoiYz
ba`*maNa: ba`*ma svayaMBaU ba`*maNao nama: |
Further Explanation:
In India since earliest times, the seers have conceptualized creation passing
through four states of growth, evolution, progress on temporal level and decay,
deterioration and regression on ethical, moral and spiritual foundations, due to
the increasing influence of senses on mind, intellect and I-sense.
The influence of senses on mind, intellect and I-sense was observed
predominantly in human beings, necessitating classification of the social
structure in four classes - Brahmins, as those in whom Wisdom was
predominant, Kshatriyas, as those in whom Valour was predominant, Vaishyas,
as those in whom Enterprise was predominant and finally the Shudras, as those
in whom the attributes were absent therefore, labour, employment and
industriousness was predominant feature.

136
Since the classification was based on attributes and inclination, the
classification was referred as Varnashrama, varna being that which describes
the status not birth. Therefore in Satya yuga, Varnashrama was neither iron-
clad and strong nor unyielding, with free access from one varn to the other. It
was only in subsequent eras, with increasing influence of senses on mind,
intellect and I-sense the purity of Varnashrama became decayed, deteriorated
and relapsed to become Caste system based on birth rather than on attributes
and inclination.

Therefore, in the four recognized era they said righteousness degenerated and
deteriorated by one-fourth measure. The first era was designated Satya yuga,
with predominant influence of Wisdom, ethical, moral and spiritual values on
mind, intellect and I-sense. The second era was designated Krita yuga, with
predominant influence of valour, chivalry and gallantry on mind, intellect and I-
sense. The third era was designated Dvapara yuga, with predominant influence
of initiative, enterprise and creativity on mind, intellect and I-sense. The fourth
era was designated Kali yuga, with gradual deterioration in Wisdom, ethical,
moral, spiritual values, valour, chivalry, gallantry and even initiative, enterprise
and creativity with increasing emphasis on labour, employment and industry.
For Upanishads the spiritual genealogy is more important and significant than
temporal genealogy. The gotra system which sources origin to the seven seers,
who were not only the men of Wisdom who saw and experienced sa%ya, the Prime
Existence, like one sees amalaka fruit on the palm of their hands but also
attained divine status. Therefore they record with pride and devotion the
spiritual genealogy of the spiritual masters who having experienced Wisdom of
sa%ya, the Prime Existence have preserved and pronounced the wisdom of the
Vedas for future generations. In later generations with preponderance of
empirical experience in human life the temporal relations with parents from
whom they were physically born assumed greater importance than with the
spiritual parents on account to whom they had a second birth as dvija, a
Brahmin or a man of wisdom. In modern world, with physical relationship
gaining importance as the sole purpose in life even temporal genealogy has
ceased in importance.

|| [it vaMSa ba`a*maNama\ ||

Thus ends the Vamsha Brahmana.

137
 EaIbaRhdarNyakaopinaYad\ BaaYyama\
III
|| Aqa AaSvala ba`a*maNama\ ||

Thus begins the Ashvala Brahmana.

Upanishad:

janakao h vaOdohao bahudixaNaona ya&ona [-jao | t~ h kurupaHcaalaanaaM ba`a*maNaa AiBa samaota baBaUvau: | tsya h
janaksya vaOdohsya ivaija&asaa baBaUva k: isvat\ eYaaM ba`a*maNaanaaM AnaUjaanatma [it | sa h gavaaM sahsa`mavaruraoQa |
dSa dSa pada ekOksyaa: EauMgayaaorabawa baBaUvau: | tana\ haovaaca ba`*maNaa BagavaMtaoyaao vaao bai*maYz: sa eta gaa
]djataimait | to h ba`a*maNaa na dQaRYau: | Aqa h yaa&aval@ya: svamaova ba`*macaairNamauvaaca \eta: saaomya ]dja
saamaEavaa [it | ta haodacakar | to h ba`*maNaaScauku`Qau: | kqaM naao ba`i*maYzao: ba`uvaIt [it | Aqa h janaksya
vaOdohsya haota ASvalaao baBaUva | sa h enaM pp`cC | %vaM nau Kalau naao yaa&val#ya ba`*maIYzaya kuma-: gaaokamaa eva
vayaM sma: | [it | tM h tt eva p`YzuM dQa`o haoata ASvala: |
Janaka of Videha performed a sacrifice at which many gifts were offered.
Brahmins of the Kuru and Panchala regions had gathered there. In this Janaka
desired to know which of te Brhmins gathered was the most wise one in
scriptures. He gathered together with each one tied with tens gold coins. Then
he addressed the assembled Brahmins, Venerable ones let him amongst you who
is wise in Wisdom take away these cows. None of the gathered Brahmins dared.
But Yajnyavalkya told his pupil, Shamashravas, ma dear, drive them away. As
the cows were being driven the assembled Brahmins becoming enraged
protested, how can he declare himself as the wise among all of us? Among them
was Ashvala, Janaka’s hotru priest who asked, Yajnyavalkya, are you indeed
the wisest among us? Then bowing Yajnyavalkya said, we indeed bow down to
the wisest of the Brahmin but we wish to have the cows. Thereupon, Ashvala the
hotru priest decided to question him.

yaa&val@yaoit haovaaca | yaiddM savMa- maR%yaunaa AaPtM, savMa- maR%yanaa AiBapnnaM, kona yajamaanaao maR%yauraiPtmaitmaucyat
[it | hao~a ?i%vajaa Aignanaa vaacaa | vaaga\ vaO ya&sya haota | td\ yaoyaM vaak\ saao\yamaigna:, sa haota, sa maui>:,
saa Aitmaui> | yaa&val@yaoit haovaaca | yaiddM sava-mahaora~aByaamaPtM, sava-mahaora~aByaa maiBapnnaM, kona
yajamaanaao|haora~yaaoraiPtmait maucyat [it | AQvayau-Naa ?i%vajaa caxauYaa Aaid%yaona | caxaucaO-ya&svaaQyaayau-: | td\
yaiddM caxau: saao|vaaid%ya:, saaoQvayau-:, sa maui>:, saa Aitmaui>: | yaa&val@yaoit haovaaca | yaiddM savMa- pUva-
pxaaprpxaaByaamaaPtM, savMa- pUva-pxaaprpxaaByaamaiBapnnaM, kona yajamaana: pUva-pxaaprpxayaaoraiPtmait maucyat [it |
]d\gaa~a ?i%vajaa vaayaunaa p`aNaMona | p`aNaao vaO ya&sya ]d\gaata | td\ yaaoyaM p`aNa:, sa vaayau:, sa ]d\gaata, sa
138
maui>:, saa Aitmaui>: | yaa&val@yaoit haovaaca | yaiddmaMitirxamanaarMBaNaM [va konaa|k`maoNa yajamaana: svagMa-
laaokmaak`mayat [it | ba`*maNaa ?i%vajaa manasaa cand`oNa | manaao vaO ya&sya ba`*maa, td\ yaiddM mana: saao|saaO cand`:
sa ba`*maa, sa maui>:, saa|itmaui>: [%yait maaoxa: |
Yajnyavakya, he said, since everything here is pervaded by Death, since
everything is overcome by Death, by what means does the sacrificer become
delivered from Death? (Yajnyavalkya said), by the hotru priest, by fire, by
speech. Verily speech is the hotru of the sacrifice, that which is the speech is
this fire here. This is hotru, this is deliverance, supreme deliverance.
Yajnyavakya, he said, since everything here is pervaded by day and night, since
everything is overcome by day and night, by what means does the sacrificer
become delivered from day and night? (Yajnyavalkya said), By the adhvaryu
priest, by the eye, by Sun. Verily, the eye is the adhavaryu, of the sacrifice. That
which is the eye is this Sun yonder. This is the adhvaryu, this is the deliverance,
supreme deliverance. Yajnyavakya, he said, since everything here is pervaded
by the bright and dark fortnights, since everything is overcome by the bright
and dark fortnights, by what means does the sacrificer become delivered from
the bright and dark fortnights? (Yajnyavalkya said), By the udgatru priest, by
the air, by the breath. Verily the breath is the udgatru priest of the sacrifice.
That which is this breath is this air here. This is the udgatru priest, this is the
deliverance, supreme deliverance. Yajnyavakya, he said, since the sky here is,
as it were, without any support, by what means does the sacrifice reach the
heavenly regions? (Yajnyavalkya said), By Brahma as the priest, by Mind, by
Moon. Verily Mind is Brahma of the sacrifice. That which is Mind is the Moon
yonder. This is Brahma, This is deliverance, supreme deliverance.

Bhashya :

haotya-gnaaOvaacaI caova yaao ivaYMauM maui>dM smarot\ | ina%yaM sa maucyato|QvayausaUya-caxauYvau ya: smarot\ | AiQakM p`kaSa
evaasya mau>vanyaoBya [Yyato | mau>oByaao|ip taqaaod\gaatRvaayaup`aNaoYau ya: smarot\ | pUNa-cand` sada
pSyaodiQaka*laadsaMyaut: | manaaoba`*mainaSaoSaoYau yaao ivaYNauM sava-da snarot\ | Ap`ya%naona laaokM sa ivaYNaaoyaa-it na saMSaya:
|
Those who propitiate Vishnu dwelling in hotru, Fire and Speech as well as in
Adhvaryu, Sun and Eye remembering as one who delivers, will assuredly be
delivered. They will be more luminous than others who become delivered
without evoking Vishnu in this manner. Those who even in the state of
deliverance continue to propitiate Vishnu dwelling in udgatr, the air and breath
as one who grants deliverance, such one will revel in the bliss like the full moon
increasingly. Those who even in state of deliverance continue to propitiate
Vishnu dwelling in Brahma ,the Mind and Moon as one who grants deliverance,
such one will reach effortlessly the world of Vishnu.
139
haao~gnyaavaacaI naamaaina ivaYNaao: savaa-iNa mau#yat: | t%saMbanQaat\ tdnyaoYaaM sa vaO hao~aidkma-kRt\ | tsmaad\
hao~ignavagaadorO@yaM EauitYau caaocyato | hao~aidYau catuYvaoYa vaasaudovaaid$pQaRk\ | vyavaiqatao ih t&anaadicarat\
maui>maoYyait | maui>naamaa sa Bagavaana\ maaoxad%vaat\ p`kIit-t: | manauYyaoByaao|iQaksauKM dovaoByaao yat\ p`yacCit |
mau>avaPyaitmaaoxa: sa tona dova: p`kIit-t: | eta (upasanaa ina%yaM naOva yaaogyaa naRNaaM Eauta: | AitmauiM>p`da yasmaat\
dovaaVastasau yaaoigana: |
Hotru, Fire and all such names primarily are those related to Vishnu alone and
to those related to those who are associated to him. He alone performs all
actions as Hotru and the rest. Therefore, Hotru and the rest names are used
together in Shrutis. In all the four manifest forms of Vishnu exists as Vasudeva
and the rest. Being wise of his experience one becomes delivered soon. Being
the one who delivers, in Shruti he is known a Deliverance. Since luminous
divinities revel in deliverance more than human beings, their bliss is refered as
supreme supreme deliverance.The disciplines recommended in upanishads are
not normally not suitable for human beings, since supreme deliverance is
possible only for the committed divinities.

Upanishad:

Aqa sampd: | yaa&val@yaoit haovaaca | kitiBarmaV ?igBahao-ta|ismana\ ya&o kirYatIit | itsaRiBairit |

ktmaastaistsa` [it | puraonauvaa@ya ca yaajyaa ca tsyaOva tRtIyaa | ikMtaiBaja-yatIit yai%kHcaodMp`aNaBaridit |
Now the rewards. Yajnyavakya, he said, how many Rig-verses will the hotru
priest use today in this sacrifice? (He replied), Three. Which are these three?
(He replied), The introductory verses, the verses accompanying the sacrifice
and the benedictory thsese three.

Bhashya :

yaajyaaSasyaapuraovaa@yaasaMisqatMM yaao hirM smarot\ | sava-p`aNaBaRtamaISa: sa Bavaonnaa~ saMSaya: |

The one who propitiates Vishnu chanting the yaajya, Sasya and puraovaa@ya that one will
lord over creatures, of this there is no doubt.

Upanishad:

yaa&val@yaoit haovaaca | k%yayamaQyaaQvayau-rismana\ ya& AahutIhao-YyatIit | itsa` [it | ktmaastastIsa` [it |

yaahuta ]jjvalaMityaa huta Aitnaodnto yaa huta AitSaorto | ikMtaiBaja-yastIit | yaa huta ]jjvalaMit
dovlaapkmaova taiBaja-yait | dIPyat [va ih dovalaaok: | yaava huta Aitvaodnto iptRlaaokamaova taiBaja-yait |
AtIva ih iptRlaaok: | yaa huta AiQaSaorto manauYyalaaokmaova taiBaja-yait AQa [va ih manauYya laaok: |

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Yajnyavakya, he said, how many kinds of oblations will Adhvaryu priest offer
today in this sacrifice? Three (he replied). Which are these three? (He replied),
Those which when offered blaze upward, those which when offered make much
noise and those when offered, sink downward. What does one gain by these?
(He replied), By those which when offered blaze upward one gains the world of
the gods, since the world of the gods burns bright, as it were. By those which
when offered blaze make much noise one gains the world of the ancestors, since
the world of the ancestors is excessively noisy. By those which when offered
blaze sink downward one gains the world of the human beings, since the world
of the humans is down below, as it were.

Bhashya :

]jjvalacCbdvad\ d`aivaYTokmaova hirM smarot\ | sava-laaokaiQap%yaM sa laBato puruYaao<amaat\ |

As with the raised voice so with lower voice, Vishnu should be propitiated,
Only then he will gain the mastery over the world of the human beings.

Upanishad:

yaa&val@yaoit haovaaca | kitryamaV ba`*maa ya&M dixaNatao dovataiBagaao-psyaait [it | ekyaa [it | ktmaa saa
eka [it | mana evaoit | AnantM vaO mana: | Ananta ivaSvao dovaa: | Anantmaova sa tona laaokM jayait |
Yajnyavakya, he said, with how many divinities does the Brahma priest on the
right protect the sacrifice today? With one, (he replied). Which is that one? The
Mind alone (he replied). Verily the Mind is infinite, the Vishvadevas are infinite,
(therefore) infinite worlds he gains.

Bhashya :

manasaao dovata ba`*maa sava-dovaoYau saMisqata: | dovaba`*ma mana:svaokM yaai ivaYNauM sava-da smarot\ | AnantnaamakM tona
tllaaokM ina%yamaSnauto | inaScayaona ivamaaoxa%vaad\ ivaSvao dovaa Anantka: | AnantnaamakM ivaYNaumaupasyaaip (nantka:
|
Brahma, the deity presiding over Mind is the regulator over the Vishvadevas.
These Vishvadevas propitiating Vishnu alone in Mind and Brahma, as the deity
gain by such veneration that world, which is known as infinite world. Becoming
assuredly delivered these Vishvadevas come to be known as the infinite ones,
having propitiated Vishnu, designated as infinite.

Upanishad:

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yaa&val@yaoit haovaaca | k%yamaVaod\gaata|ismana\ ya&aistaoi~yaa:staoYyatIit | itsa` [it | ktmaasamaastIsa` [it |
puraonauvaa@yaa ca yaajyaa ca tsyaOva tRtIyaa | ktsmaastayaa AQyaaa%maimait | p`aNa eva puraonauvaa@yaa Apanaao yaajyaa
vyaana: Sasyaa: | ikM taiBaya-jatIit | pRiqavaIlaaokmaova puraonauvaa@yayaa jayait | AMtirxalaaokM yaajyayaa sa
VulaapkM Sasyayaa | ttao h haota ASvala ]prrama |
Yajnyavakya, he said, how many of praise will the udgatru priest chant today in
this sacrifice? Three (he replied). Which are these three? (He replied), the
introductory hymn, the hymn accompanying the sacrifice and the benedictory
hymn as the third. Which are these three with reference to the sef? (He replied),
the introductory him with inbreath (p`aNa) breath, the hymn accompanying the
sacrifice with the outbreath (Apana), the benedictory hymn with the diffused (vyaana)
breath. What does one gain by these? (He replied), by the introductory hymn
one gains the worlds, by the hymn accompanying the sacrifice the intermediate
worlds and by the benedictory hymn the luminous world. Thereupon, hotru
priest remained silent,

Bhashya :

puraovaa@yaaidYau p`aNaaidYaUpasaaM kraoit ya: | ekmaova hirM laaokvyaaiPtmaova laBaodsaaO |

The one who propitiates Hari alone through puraovaa@ya hymns and breathing
practices gains mastery over worlds.

A~aip vaasaudovaaVaSca%vaarao dovata: smaRta: | dovaanaaM pdhotu%vaat\ saMpnnamnya ]pasanaa: | mau>aO BaaogaivaSaOYasya
hotu%vaaccap`k?it-ta: | etasca dovatayaaigyaa na manauYyaoYau ku~icat\ | manauYyaaNaaM &anamaa~ad\ gauNaiQa@yaM BaivaYyait
| [it prmaEautaO |
Till now the four forms of Vasudeva have been enumerated. The recommended
methods are well established for propitiation as suitable for gods to gain their
position and to experience bliss in deliverance for others. Therefore Shruti
designate the gains as accomplishments. Generally only luminous divinities are
qualified to practice these recommended methods and not human beings, who
can only gai increasing fruit for actions throyh gaining Wisdom, thus has been
said in Parama Shruti.

|| [it ASvala ba`a*maNama\ ||

Thus ends Ashvala Brahmana

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 EaIbaRhdarNyakaopinaYad\ BaaYyama\
III
|| Aqa Aat-Baga ba`a*maNama\ ||

Thus begins the Artabhaga Brahmana.

Upanishad:

Aqa hOnaM jaar%karava Aat-Baaga: pp`cC | yaa&val@yaoit haovaaca | kit ga`ha: k%yaitga`ha: [it AYTaO ga`ha
AYTavaitga`ha [it | yao to AYTaOga`ha AYTavaaitga`ha: ktmao [it | Ga`aNaao vaO ga`h: | saao|panaonaaitga`hoNa gaRhOt:
| Apanaona ih ganQaana\ ijaGa`it | vaaga vao ga`h: | sa naamnaa|itga`hoNa gaRhIt: | vaacaa ih naamaanyaiBavadit | ijavha
vaO ga`h: | sa rasaonaitga`hoNa gaRhIt: | ijavhayaa ih rsaana\ ivajaanaait | caxauvaO_ ga`h: | sa rUpoNaa Aitga`hoNa
gaRhIt: | caxauYaa ih $paiNa pSyait | Eaao~M vaO ga`h: | sa Sabdonaitga`hoNa gaRhIt: | Eaao~oNa ih Sabdana\ EauNaaoit |
manaao vaO ga`h: | sa kamaonaaitga`hoNa gaRhIt: | manasaa ih kamaana\ kamayato | hstao vaO ga`h: | sa kama-Naaitga`hoNaa
gaRhIt: | hstaByaaM ih kma- kraoit | %vaga\ vaO ga`h: | sa spaSao-naaitga`hoNa gaRhIt: | %vacaa ih spSaa-na\ vaaodyato |
[%yaYTaO ga`ha: AYTaavait ga`ha: |
Then Jaratakarava Artabhaga inquired, Yajnyavalkya, how many perceivers
are there, how many over-perceivers? Eight perceivers and eight over-
perceivers, (replied Yajnyavalkya). Which are these eight perceivers and eight
over-perceivers? The nose is the organ of perception, seized by the out-breath as
the over-perceiver, for by Apana, the out-breath does one shell odour. The speech,
verily is the organ of perception, seized by naama, the essence as the over-perceiver,
for by speech does one utter naama, the essence. The tongue, verily is the organ of
perception, seized by taste as the over-perceiver, for by tongue does one know
the taste. The eye, verily is the organ of perception, seized by form, as the over-
perceiver, for by eyes does one sees. The ear, verily is the organ of perception,
seized by sound as the over-perceiver, for by ears does one hears. The mind,
verily is the organ of perception, seized by desire as the over-perceiver, for by
ears does one hears. The hands, verily are the organ of perception, seized by
action as the over-perceiver, for by hands does one perform actions. The skin,
verily is the organ of perception, seized by touch as the over-perceiver, for by
skin does one touch. These, verily are the eight perceivers and the eight over-
perceivers.

yaa&val@yaoit haovaaca | yaiddM savMa- maR%yaaornnaM kaisvat\ saa dovata yasyaa maR%yaurnnaimait | AignavaO- maR%yau: |
saao|pamannama\ | Aap punamaR-%yauM jayait yaevaM vaod | yaa&val@yaoit haovaaca | ya~ aayaM puruYaao ima`yato ]dsmaat\
143
p`aNaa: k`amaM%yaahao naoit | naoit haovaaca yaa&val@ya: | A~Ova samavanaIyant\ sa ]cCyait AaQyaayait | AQyaa%maao
maRt: Saoto | yaa&val@yaoit haovaaca | ya~ayaM puruYaao ima`yato ikmaonaM na jahatIit | naa [it AnaMtM vaO naama | AnaMta
ivaSvaodovaa: AnaMtmaova sa tona laaokM jayait | yaa&val@yaoit haovaaca | ya~asya puruYasya maRtsya AignaM vaagaPyaaoit
vatM p`aNa: caxauraid%yaM manaScand`M idSa: Eaao~M pRiqavaIM SarIrM AakaSamaa%maa AaoYaQaIlaao-maaina vanasptIna\ koSaa:
AaPsau laaoihtM ca rotSainaQaIyatp | @va AyaM tdao puriYaao BavatIit | Ahr saaomya hstmaat-Baaga | AvamaovaOtsya
vaoidYyaava: na naavaot\ tt\ sa jana [it | taO hao%k`ma man~yaaMcak`ato | taO h tdUcatu: kma- hOva tdUcatu: | Aqa yat\
p`SaSaMsatu: | puNyaao vaO puNyaona kma-Naa Bavait pap: paponaoit | ttao h jaar%karva Aat-Baaga ]prrama |
Yajnyavalkya, he said, since everything here is food for Death what tell us of
that divinity for Death is food? Fire, (said Yajnyavalkya), verily is the death. It
is the food for water. He who knows this overcomes Death. Yajnyavalkya, he
said, when such a Person is dies do the breaths leave him or not. No (replied
Yajnyavalkya), they gather around him, he swells up, is inflated and thus
inflated he remains. Yajnyavalkya, he said, when such Person dies, what is it
that does not leave? naama, the essence (replied Yajnyavalkya). Yajnyavalkya, he
said, when the speech of this dead Person enters in the fire, breath in air, eye is
the Sun, mind in the Moon, hearing in the quarters, self in the ether, body hair
in the herbs, head hair in the trees, blood and semen in waters, what then
becomes of the Person? Artabhaga my dear, (replied Yajnyavalkya), take my
hand. We two alone should speak of this, not in assembly. The two went and
deliberated. What they spoke was Karma and they praised Karma. Verily one
becomes good by good actions and bad and bad. Thereafter Jaratakarava
Artabhaga remained silent.

Bhashya:
AakaSaM prmaa%manaova | koica<au maanauYaa maui>manau%k`myaOva doht: | dohpato tu dohsya daoYaana\ Bau>\vaOva sava-Sa: |
maraNaaocCUnatadIMstu svakIyaarbQakma-jaana\ | doho xaINao tu gacCint dRYT\vaa ivaYNaumanau&yaa | punar~Ova itYzint
ina%yaanandOk Baaoigana: | dohaduYk`mya dovaastu yaaint ivaYNauM sanaatnama\ | doha%duYk`mya yaatanaaM dovaa Baagat eva tu |
svaaiQadOvaM va`jan%yawaBaagavatao|nau va`jaint tana\ |
The Sky is verily the supreme Self, in the space within. Rare is the person who,
being one with little wisdom, will be delivered on leaving the body. Before
departing from the body he would be experiencing the effect of his earlier
actions (kma-s) an observing the body becomes deteriorated would leave the body
as willed by Vishnu and take birth again to experience his actions. Gods
however after having departed from their human forms come back to their
original forms in Vishnu’s eternal abode or returning in another form
accompany the human enterprise.

144
AakaSaa#yaM sva$pM tu ivaYNaus%vaQaRid saMisqat: | Baagatao BagatScaotananauyaayait janaad-na: | &anaisqatona $poNa
dovaanaaM maui>dao hir: | puNyaisqatona $poNa svagMa- inaryamanyaga: | rhasyamaot_ovaanaaM ivadu: kmao-it maanauYaa: |
tsmaannyaova janaoYTotd\ ivaYNaao: kma- p`kaSayaot\ | [it ca | At eva ya&vl@yaaona janaoYaUvaca | kma-naamaa tu Bagavaana\
flaktu-%vatao hir: | ptnaat\ papnaamaasaaO punaato: puNyanaamavaana\ | [it Baarto |
Vishnu in the form of Sky is existing in the heart within. The souls follow
Janardana in parts. Hari grants the luminous ones deliverance in the form of
wisdom. Those who perform worthy deeds gain heavenly worlds, obscure
worlds to those who perform unworthy deeds. The secret is known to the
luminous divinities, which human beings know as performance of actions (kma-).
Thus spoke Yajnyavalkya to the assembled people. Since Sri Hari is one who
grants fruits of the actions performed, he is known kma-, The things which lead
one to obscurity are known as unworthy deeds and those who lead one to things
which are luminous are known as worthy, thus in Mahabharata.

|| [it Aat-Baaga ba`a*maNama\ ||

Thus ends Artabhaga Brahmana.

145
 baRhdarNyakaopinaYad\ BaaYyama\
III
|| Aqa Baujyau ba`a*maNama\ ||

Thus begins the Bhujyu Brahmana.

Upanishad:

Aqa hOnaM Baujyaulaa(ayaina pp~cC | ya&val@yaoit haovaaca | mad`o-Yau carka: pya-va`jaama | tOptMjalasya kaPyasya
gaRhanaOma | tsmaasaId duihta ganQava-gaRhIta | tmapRcCama kao|saIit | saao|ba`vaIt\ sauQaunvaa=gaIrsa [it | tM yada
laaokmantanapRcCama AqaOnamava`Uma @va pairixata ABavana\ [it | @va pairixata ABavana\ | sa %vaa pRcCaaima
yaa&val@ya @va pirixata ABavainnait |
Then Bhujyu Lahyayani inquired. Yanyavalkya, he said,we were travelling as
wanderers among the Madra tribe and came to the house of Panchala Kapya,
who had a daughter possessed by a gabdharva. We asked him about him and he
said, I am Sudhanvan, descendent of Angiras. As we asking of him about limits
of the world, we said to him, What has become of the Parikshitas, what has
become of the Parikshitas? And we ask you now, What has become of the
Parikshitas?

Bhashya:

Pairixata: p`Vumnaa: |
Parikshita mean Pradumna.

Upanishad:

sa haovaaca | ]vaca vaO saao|gacCna\ vaO to td\ ya~aSvamaoQayaaijanaao gacCntIit | @va nau ASvamaoQayaaijanaao gacCntit
| Wai`~MSatM vaO dovarqaa*nyaina AyaM laaok: | tM samaMtM pRiqavaI iWstavat\ pyao-it | td\ yaavait xaursya Qaara yaavad\
vaa maixakayaa: p~M tavaanaMtroNaakaSa: | tainand`: saupNaao- BaU%vaa vaayauvao p`ayacCt\ | taina vaayaura%maina QaI%vaa
t~agamayad\ ya~aSvamaoQayaaijanaao|Bavana\ [%yaoimava vaO \| sa vaayaumaova p`SaSaMsa | tsmaad\ vaayaurova vyaiYT: | vaayaurova
samaiYT: | AppunamaR-%yauM jayait | ya evaM vaod | ttao h Baujyaulaa-(ayainaruprrama |
He said, has it not been declared that where the earlier performers of
Ashvameda sacrifice and later ones dwell there dwell Parikshitas, the
Pradyumnas. (When inquired), Where do the performers of Ashvameda
sacrifice dwell? (Yajnyavalkya replied) the place on the earth, the distance of
146
thirty two moments where the Sun’s luminous light stretches. Beyond that
spreads twice the measure the unknown stretch of the (indistinct) ocean. Beyond
that there is the space, sharp as the edge of razor, subtle as the wings of the
butterfly. Then from there Indra, in the form of wide winged Garuda, conveys
Parikshitas (the Pradyumnas) to Vayu, from where they are conveyed to the
place where Indras who have performed hundred Ashvamedha sacrifices, dwell.
I offer my obeisance to Vayu, the noble one. Vayu verily is the one whom the
gandharvas offer obeisance as one who showers grace in full. Thus one who
knows that one fears no untimely death. Thereupon Bhujyu Lahyayani remained
quiet.

|| [it Baujyua ba``a*maNama\ ||

Thus ends Bujyu Brahmana.

147
Nu himself

baRhdarNyakaopinaYad\ BaaYyama\
III
|| Aqa ]Yast ba`a*maNama\ ||

Thus begins the Ushasta Brahmana.

Upanishad:

Aqa hOnamaumauYaPtScaak`ayaNa pp`cC | yaa&val@yait ]vaaca | yad\ saaxaadpraoxaad\ ba`*ma ya Aa%maa savaa-ntrstM mao
vyaacaxaoit | eYa to Aa%maa savaa-ntr: | ktmaao yaa&val@ya: savaa-ntr: | ya p`aNaona p`aiNait sa to Aa%maa savaa-ntr:
| yaao|panaonaapainait to Aa%maa savaa-ntr: | yaao vyaanaona vyaainait to Aa%maa savaa-ntr: | ya ]danaonaaodainait to
Aa%maa savaa-ntr: | eYa to Aa%maa savaa-ntr: |
Then Ushasta Chakrayana asked him. Yajnyavalkya, he said, explain to me the
Brahman which is proximately present and precisely perceived, who is the Self
in all beings? Yajnyavalysa said, this is the Self, which is all beings. When
asked, which is within all things, Yajnavalkya? He was replied, that which
breathes in when you breathe in, is that Self within all beings, that which
breathes out when you breathe out, is that Self within all beings, that which
breathes about when you breathe about, is that Self within all beings, that which
breathes up when you breathe up, is that Self within all beings. The self within
al beings.

Bhashya:

yat\ saaxaadpraoxaat\ saaxaadpraaoxaM Ai<a AnauBait sva$pma\ Anyacca savMa- pSyatIit saaxaadpraoxaat\ | ApraoxaoNa
pSyatamaPyanyaoYaaM Bagava%p`saadaadova dSa-nama\ Bavait, na Bagavatao|nyaapoxayaoit saxaaidivaSaoYaNaM |
AnanyaapoxasyaaPyapUNa-%vaM BavatI%yatap ba`*maoit | AnyaoYaaM inayatR%vaM caastI%yat Aa%maa | AnyanaIyaMtR%vaoPyanyaapoxaa
naastI%yat: savaantr: | savMa saamaqyMa- svaantrovaastIit | jaIvaoSvaraBaodinavaR%yaqMa- to Aa%maoit |
saaxaadpraoxa%vaaidgauNaOrova Baodo isawo|ip prmaaqa-tao jaIvaoSvaraBaodinavaR%yaqMa- puna: punarByaasa |
Who one who becomes aware from one’s own experiences and becomes aware
of all the rest from observation, is the supreme Self. Even others become aware
of one’s own self from one’s own specific experiences blessed by grace of the
resplendent one, but the supreme Self does not need special assistance from any
one else. He is complete in all aspects being the effulgent Brahman. Since
others are under his control, he as the Self is the supervisor. Since he is not
controlled by any one else he is said to within all beings. Thus the entire
authority is within his own Self. To discourage any contrary understanding
148
Nu himself

about the difference between jaIva, the individual self and [-Svar the supreme Self,
the word to Aa%maa, that Self has been used. Even though with special in supra-
sensory experiences the differences between jaIva, the individual self and [-Svar
the supreme Self can be established for the purpose of empirical experience the
difference between the two is highlighted by the word to Aa%maa, that Self. To
emphasize the primary premise the statement is repeated.

Upanishad:

sa haovacaaoYastScaak`ayaNa: yaqaa ivaba`Uyaad\ AsaaO gaaOrvaasaSca [%yaovamaovaOtd\ vyapidYTM Bavait | yadova

saaxaadpraoxaad\ ba`*ma ya Aa%maa savaa-ntrstmaova mao vyaaca@Sxva [it | eYa to Aa%maa savaa-ntr: ktmaao yaa&val@ya
savaa-ntr: | na dRYTd`-YTarM pSyao: | na Eauto: EaaotarM EauNayaa: | na matoma-ntarM mainvaqaa: | na iva&atoiva-&atrM
ivajaanaIyaa: | eYa to Aa%maa savaa-ntr: | Atao|nyadat-ma\ | ttao h ]YastScaak`ayaNa ]prrama |
Then Ushata Chakrayana said, this has been explained, as one would explain
saying, this is a cow, this is a horse. Explain to me Brahma that is immediately
proximate and directly perceived, as the Self within all beings?. This is that Self
within all beings (said Yajnavalkya). Which is that Self within all beings (asked
Ushata Chakrayana). You cannot see the seer who sees, you cannot listen the
listener who listens, you cannot think of the thinker who thinks, you cannot
understand the one who understands. He is the Self which is within all beings.
Everything all else is irrelevant (said Yajnavalkya).Thereupon, Ushata
Chakrayana remained quiet.

Bhashya:

dovatantrsyaapIdM laxaNaM samaanaimait pRcCit | yaqaa ivaba`Uyaid%yaaidnaaid | catuYpada%vaaid laxaNaM gaaorSvasyaaip

yaqaaa samaM evamaova saaxaadpraoxa%vaaid laxaNaM t<a_vatavaaidiBastsyaas%vaa AMgaIik`yat eva | Atao ivaSaoYa naama
vai> A: [it | Atao|nyad\ ivaYNaaornyad\ Aat-M | A [it ivaYNaaoih-naama | nato ivaYNaao: prao maa~yaa [%yaid Eauit
p`isawM ivaYNaaola-xaNaM na dRYTodYTarM [%yaaidnaa vai>: |`
Ushasta is inquiring here whether there is similarity between supra-sensory
experience and direct experiences, since the example given is similar as in the
case of four-legged animals like this is cow, this is horse. In using the phrase
Atao|nyad\ it is being suggested that leaving Vishnu every thing else is irrelevant,
Vishnu being identified with the letter A. Scriptures mentioning na to ivaYNau: and prao
maa~yaa have claried that have established that Vishnu being supreme is not like
others. Therefore, Vishnu is extra-ordinary, not being perceived even when
seeing etc.

149
Nu himself

ivanaOvaanyap`saadona pUNa-sava-gauNa%makma\ | pSyannaBauva%yaova sva$pM koSava: p`Bau: | pSya%yavaQaanaona savMa-

caanyajjaDajaDma\ | saaxaadovaproxaat\ sa ivaYNaurova tt: smart: | saaxaacCbd: svatn~%vamapraoxas%vanaavaRitma\ |
AadnaM Baaoga ]i_YTstsmaad\ ivaYNaustqaa smaRt: | ba`*maasaaO gauNpUNa-%vaada%maa sava-inayaMtRt: | Ainayanya%vatao ina%yaM
savaO-: savaa-ntr: smart: | p`aNaaidpHca$pao yaao vaayau: sava-inayaamak: | inayanta prmaao ivaYNaaovaa-yaaostsyaaip sava-da |
With help from no one else Kesava, the lord, endowed with full and entirety of
attributes, perceives and experiences his own form. Similarly without any
assistance from any one perceives with full attention the other gross forms.
Since the experience is direct whether supra-sensory or sensory such experience
becomes known as Vishnu himself. In scriptures the word saaxaat\ has been defined
as experience gained through supra-sensory or sensory avenues. Ad\ means
experience therefore experiencing proximity with the supreme Self itself is the
final objective, which is Vishnu himself. Being endowed with full and entirety
of attributes Vishnu is known as the effulgent Brahman, being the controller of
everything, as the Self and being never under the control of others, as the
indweller of every one. Even for Vayu who manifests in five forms, Vishnu,
verily is the singular controller.

na dRSyaScaxauYaa caasaaO na manaaobauiwgaaocar: | Anant%vaanmahaivaYNaurvaacyaao|Eaaavya eva ca | yaVPyaoto gauNaa: savao

ivaYNaurova na caanyagaa: | tqaaPyaotOgau-NaOyau->ana&a: p`ahu: iSavaaidkana\ | AnaamnaOva ttao ivaYNaumaahuvao-da AdaoYat: |
AdaoYa%vaad\ gauNaaodo`kad\ A [%yau>ao hir: svayaM | Agamyaa%vaacca bauw\yaado: Atao|nyao sava- eva tu | ba`*marud`ayaao
jaIvaa du:iKana: t%p`saadat: | du:Kmau>a inajaanaMdM p`aPnauyauina-%yamaMjasaa | mau>anaamaip savao-YaaM ivaNaurova inayaamak: |
pUNaa-nandsya tsyaPva mau>aivaPlauT\ sauKa%maka: |
He is not visible to the eyes can not be thought by mind and intellect and
transcending both time and space, cannot even be heard. All the rest Brahma,
Rudra and other jaIvaas are distressed and become by his grace delivered of their
distress, reveling in true bliss of beatitude. Even among the delivered ones
Vishnu verily the singular supervisor, even enjoying whatever little pleasures
are possible.

tartmyaona itYzint ba`*maatoYvaiQak: sada | yaqaa cand`at\ sada iBannaa: savao- tuihna ibandva: | evaM ivaYNaao sada
iBasnnaa mau>a ba`*maaidka gaNaa: | evaM inayanta Basgavaana\ pUNa-sava—gauNaaNa-va: | ek eva prao ivaUNaurinayamya:
sadaoidt: | [%yaaid baRhcEauit | Ait-du-KM samai_YTmanaata-o ivaYNaurcyaut: | [it ca | Atao|nyadat-ima%yaotsmaacca
jaIvaanaaM Baod: p`isaw: | na ih jaIvaadnyasyaait-yau-jyato | Atao jaIvaoByaao|nyaSca ivaYNaurova | tdnyao ba`*marud`adya:
savao- jaIvaa evaoit isawma\ | p`kRits%vaitsaamaIPyaadnaata-ip pRqa=\ na tu | ]cyato na s~Iyaao yWt\ ~yais~MSa%sau
Baoidta: | [it ca |
Brahma and others ever exist according to their gradations, among them
Brahma being superior one. Even as stars are ever different from Moon even so

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Nu himself

the aggregate divinities are different from Vishnu. Thus the resplendent one is
the supervisor possessed of complete and entirety of attributes, thus in Brahma
purana. Aat- means possessed of distress and Vishnu is devoid of all stress.
Vishnu could have been described merely by saying Anaat-:, but by making the
statement, Atao|nyadat- his being different from the rest is suggested. Therefore,
establishing that Vishnu alone is not stressed, Brahma and all others being
distressed. Though Lakshmi is also not distressed the same has not been
specifically mentioned, even when referring to the female counterparts Vishnu’s
counterpart is nowhere specified, thus having been clarified.

|| [it ]Sast ba`*maNama\ ||

Thus ends the Ushasta Brahmana

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 baRhdarNyakaopinaYad\ BaaYyama\
III
|| Aqa khaola ba`a*maNama\ ||

Thus begins the Kahola Brahmana.

Upanishad:

Aqa hOnaM kahaoL: kaOiSaktoya: pp`cC | yaa&val@yaoit haovaaca | yadova saaxaadpraoxaad\ ba`*ma ya Aa%maa savaa-
ntrstmaova mao vyacaxaoit | eYa to Aa%maa savaa-ntr: | ktmaao yaa&val@ya: savaa-ntr: | yaao|Sanaayaaippasao SaaokM
maaohM jaraM maR%yauma%yaOit | etM vaO tmaa%maanaM ivaid%vaa ba`*maNaa: pu~oYaNaayaSca vyau%qaaya | Aqa iBaxaacayMa- carint |
yaa (ova pu~OYaNaa saa iva<aOYaNaa | yaa iva<aOYaNaa saa laaokOYaNaa | ]Bao (oto eYaNao eva Bavat: | tsmaat\ ba`a*maNa:
paMiD%yaM inaiva-V baalyaona itYzasaod\ | baalyaM ca paMiD%yaM ca inaiva-daqa mauina: | AmaaOnaM ca maaOnaM ca inaiva-V Aqa
baa`*maNa: | sa baa`*maNa: kona syaad\ yaona syaat\ tonaodRSa eva | Atao|nyadat-ma\ | ttao h khaoL: kaOiSatkoya
]prrama |
Now Kahola Kaushikateya asked him. Yajnyavalkya, he said, explain to me the
Brahman which is proximately present and precisely perceived, who is the Self
in all beings? Yajnyavalkya said, this is the Self, which is all beings. When
asked, which is within all things, Yajnavalkya? He was replied, that which
transcends hunger and thirst, sorrow and delusion, old age and death. The men
of Wisdom having known that Self, having transcended the desire for sons, the
desire for wealth, the desire for worlds live the life of mendicants. The desire for
sons is the desire for wealth, the desire for wealth is the desire for worlds, for
both these verily are desires. Therefore let a man of Wisdom after he has
completed his studies desire to live as a child. Having done with the state of
childhood and studies, becoming meditative observer, having transcended both
the vocal and silent states, he becomes a man of Wisdom. (Kahola Kaushikateya
asked), how does that man of Wisdom behave? (Yajnavalkya replied), he will
behave as a man of Wisdom behave, all else is but distress. Thereupon, Kahola
Kaushikateya remained silent.

Bhashya:

yadova saaxaaidit puna: p`Snaao mau>anaaip Bagavatao Baodao|satIit &apaiyatuM | yadova ba`*ma tdnyao ba`*marud`adyaao:
mau>a Aip yaonyaOva Bavaint kdacana, tmaova mao vaacaxva mau>jaIva vaOlaxaNyaona sahoit iWtIya eva Savdaqa-: | sa tu
Bagavaana\ sva evaatItaSanaayaaidrtItanaagat vat-maanakalaoYau | ba`*madyastu tM ivaid%vaa t%p`saadadova pScadoYyaint |
etM vaO timait etadRSaOgau-NaO: saaxaad\ Apraoxa%vajaIvaBaodaidiBaya->ima%yaqa-: |
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yadova saaxaaidit this earlier question is repeated again to get further clarification. He
inquires, when and in what circumstances did Brahma and other divinities who
were distinct from Vishnu endowed with complete and entirety of attributes,
even after deliverance? Including the special marks of distinction, is the
secondary intent. The resplendent lord even in the past-present-future
circumstances being independent real transcends thirst and hunger. Brahma and
therest of the divinities by his grace also transcend thirst and hunger. etM vaO tM
using the qualification etM means knowing fully the distinction between the
supreme Self and the individual self.

iBaxaacayMa- carint mau>a Aip ba`*maadyastsmadovaprmaoSvarat\ ivaPlauDanndmaova iBaxantao vat-nto | ba`*maaNa naanyau>a
eva ba`a*maNaSabdonaaocyato | na ih &anaadnantrM saMnyaasasya kt-vyata | yaoYaaM ca tVaogyata toYaamaip &aanaaqa-%vaonaOva
saMnyaasa: | mau>a Aip yaM iBaxanto saao|itpir pUNa-mahanandao Bagavaana svat: eva | tdnyao ba`*maadyaao mau>a Aip
tt eva ivaPlauDanand iBaxauka [it ivaSaoYa: | tqaaip toYaamaoYaNaa|it%vaanna du:Kma\ | pu~sya iva<asya ca laaokaqa-
%vaallaapkOYaNaayaamantBaa-va: | iva<asyaaip p`aya: pu~%vaaqa-%vaat\ pu~OYaNaayaama\ | laaokOYaNaayaa Aip du:K$p%vaat\
saa|ip toYaaM naas%vaOvaoit dSa-iyatuM ]Bao (oto ivaYaNao eva Bavat: [%yaah | ]Bao Aip dRYTadRYTivaYayao ]Bao Aip
dRYTivaYaya%vaat\ ekOvao%yauBao evao%yauu>ma\ |
Even though delivered, Brahma and the rest blessed by the supreme Self wander
around as mendicants reveling in the minimal bliss of beatitude. Only those
wise in Wisdom of Brahman are spoken as Brahmin. Therefore after gaining
the wisdom of Brahman, there is no need to be a renouncer, because for gaining
the wisdom of Brahman alone the life of a renouncer is recommended. Though
minimal bliss of beatitude is enjoyed by those who are delivered the bliss of
beatitude enjoyed by the resplendent one is complete and in entirety, whereas
the bliss of beatitude enjoyed by Brahma and the rest even though delivered is
distinctly minimal as of the mendicants. Even then since their bliss is not out of
desire, it is not distressful. The desire for progeny, possessions and worlds is the
desire for heavenly pleasures. The desire for possessions is primarily to fulfill
the desire for progeny. Since both the desires do not remain for the ones who
are delivered, the desire for the perceived and the desire for the unperceived
both the they are mentioned as causing distress.

iWtIyaao baa`*maNa: ba`*ma AiNatuM yaaogya: | pa`iND%yamaagamaa&anaM | baa;yaM yaui> saihtma\ | balayau>%vaat\ |
maaOnamaupasanaajama\ | AmaaOnaprapxa&anaM | inaiva-V inatraM p`aPya lavW\vaa | eva laaBa [it Qaatao: | Aqa ba`a*maNa:
mau>ao BaivaYyatI%yaqa-: | sa mau>ao yaona konaaip vat-yaona\ [-dRSa eva iBaxauk eva | na kdaicat\ svatn~ao Bavait |
etsyaOvaanandsyaanyaaina BaUtaina maa~amaupjaIvaint [it ca vaxyait | mau>ivaYayaM caOtt\ | A~ ipta Aipta Bavait
[%yaaid t%p`stavao ! svaaPyayasaMp%yaaornyatrapoxamaaivaYkRtM ih ! [it ih Bagavad\vacanama\ |
It would be proper to understand by the word baa`*maNa: as the delivered one who is
wise in Wisdom. paiMD%yaM means one who ix knowledgeable in scriptures. baalyaM
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means reinforced knowledge, fortified through silent meditation. AmaaOnama\ means
direct perception (gained through sensory instruments). inaiva-VM means
dispossession of acquired knowledge, ivad\ being knowledge gained. Aqa ba`a*maNa:
means now who is wise in Wisdom. sa mau>ao Bavait means he becomes delivered.
Such ones conducts himself as if he is independent and carefree mendicant, not
that he becomes independent, The bliss in which delivered ones revel is
fragment of what the supreme Self revels in with his permission, thus has been
said. While experiencing such bliss the father ceases to be father, saying thus
the resplendent Vyasa has clarified that similar is the position of a person in
deep sleep.

t~Ova mau>anaamaanandtartmyaM caao>ma\ sa yaao manauYyaaNaaM raw: samaRw: Bavait [%yaaidnaa |

Eaaoi~ya%vaavaRijana%vaakamht%vaanaaM mau>oYvaova mau#ya%vaat\ | yaScaEaaoi~ya: [it ( Byaasa: | na (mau>a AvaRijanaa
Akamahta vaa | na ca EauitflaM samyak\ p`aPta: | EauitflaM p`aiPtih- Eaaoi~ya%vama\ |
Mentioning further that those who become delivered among human beings, they
too become rich in experiencing many pleasures, saying thus the gradation –
tartmya in bliss has been explained. The identity as a listener of scriptures, as
forthright, desire less person is found only among the delivered ones. The
complete description of a good listener of scriptures etc has neither been given
here nor of the straight desire less person. The fruits of listening scriptures are
not available for ordinary ones. Becoming a competent listener of scriptures is
in itself the fruit of such enterprise.

savao- ivamaaoihtiQayastva maayayaomao | ba`*maadyastnauBaRtao baihrqa-Baavaa: [it Baagavato | SarIrsaMbaMQaInaaM maaohaidyaut%vaM

| maaoohaidyautanaaM na Eaaoi~ya%vamadu:K%vakamaht%vaM vaa | va`ijanaM vaRijanaM du:KM @laoYaaoBaaQaoit caaocyato [%yaiBaQaanama\ |
na ca dovaaidpdakmaanaaimand`aidpdakamaanaaM ca kiScad\ ivaSaoYaao dRSyato | Atao mau>ivaYayamaovaOtt\ |
All are bewildered by the maayaa, by your creative power of illusion. Therefore
Brahma and others are born with external attributes, thus has been said in
Bhagavat Purana and to become delivered therefrom. The rest attached to their
bodies are subjected to desire, greed and such other imperfections. For such
ones the eligibility to become listeners of scriptures, straightforward, without
being attracted by desires is not available. For such ones the miseries and
sufferings in samsara is unavoidable, thus having been declared. Therefore
there is no difference for those desiring the divine state or Indra’s status. Thus
is the principle regarding deliverance.

prao maa~yaa tnvaa vaRQaana na to maih%vamanvaSnauvaint, ba``*maoSaanaaidiBado-vaOya-t\ p`aPtuM naOva Sa@yato | td\ yat\ svaBaava:
kOvalyaM sa Bavaana\ kovalaao hro | mau>anaaM prmaa gait:, kRYNaao mau>Oirjyato vaOtmaaohO: [%yaaidvacanaOSca
Bagavadnauga`ha(%vaM tdanandanavaaiPtSca mau>anaaM dRsyato |
154
Vishnu having pervaded the entire body-form is immeasurable, and no one can
gain the supremacy which he possess. That preeminence no one else can hope to
achieve, since Hari alone is detached from all te gross body-forms. He alone is
the ultimate goal, Krishna is propitiated only by those who are detached from
desires for objects of senses. This establishes that delivered ones are dependent
on his grace and the bliss of the supreme Self is unavailable for the delivered
ones.

ba*vaByaasaat\ t A%maoit mau>aO jaIvaoSayaaoiBada | p`Qaana t%pro%vaona dRSyato|%yaadart\ sada | mahata%pya-yaaogaacca sa

evaaqaao-|vagamyato | ta%pyMa- prmaM ivaYNaaor%yaud`ko ivaSaoYat: | sava-EauitsbaRtInaaM ca dRsSyato|nyat\ tdqa-t: | sa ca
jaIvaoSayaaoBao-do savaao-d`okao ih yaujyato | ba*vaByaasast Aa%maoit Eautavaadrstt: | mamaa%maoit vacaao ya~ icaYNaaorip tu
dRSyato | dohsyaaip sva$p&apnaM t%p`yaaojanaM | na (p`yaaojakM vaodpdM vaNaao-qa vaa svar: |
By repeated statements referring to That as the Self, the difference between
jaIvaa%maa and prmaa%maa becomes available with full regards as primary conclusion in
the case of Vishnu’s special effulgent descents, as conclusively established in
various scriptures. Thus the difference between jaIvaa%maa and prmaa%maa even of spiritual
foundation becomes further confirmed. By repeated assertions That Self in
scriptural statements is referred with full respects. The statement My Self (in
Bhagavad Gita by Krishna) comes to be spoken in reference to Vishnu alone,
where even the difference between (Krishna’s) body and the Self within.
Otherwise there would have been no distinction between the vedic words or the
sounds.

dohsva$pta ivaYNaaona- mamaoit pdM ivanaa | sanyaga\ &apiyatuM Sa>attst%pdimaYyato | ttst Aa%maoit vacaao
BaodaBaavao na yaujyato | iBaxayaa BaxaNaMtsmadanandsya ttao|vadt\ | mau>anaamaokdoSa%vaM ba`*maanand vyapoxayaa |
ivaPlauT\%vaM p`itibamba%vaM EauitYaU>M ih sava-Sa: | prba`*ma%va vacanaM mau>anaaM ya~ dRSyato | jaIvaoYau ba`*maSabdao>o: pr%vaM
ca ivamaui>t: | tt\ prba`*mata toYaaM bawjaIvaaoccata mata | ttao ba`*maaNanao yaaogya: paiMD%yaM p`aPnauyaat\ prM |
paiMD%yamaagama&%vaM baalyaM maui>sahayata | maaOnaM tUpasanaaisaiwrmaaOnaM Bagava_RiSa: |
The word mama cannot be clarified unless it is stated that Vishnu’s body itself
represents his form. To remind his comprehensive personality the word Aa%maa is
used together with qualifying word to. Otherwise there would not have been any
purpose. Because of such difference, the jaIva coud enjoy even a fragment of the
bliss enjoyed by Vishnu. The bliss experienced by the delivered ones though
smaller than the bliss experienced by the supreme Brahman, compared to the
pleasures enjoyed by the undelivered ones, it was complete in itself, thus
everywhere scriptures declare. For Brahma and others the experience of bliss in
graded manner. However, since the seen and unseen deficiencies relating tis and
the other worlds are absent the delivered ones experience bliss without any
distress. When attributes of supreme Brahman are used in relation to the
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delivered ones, it should be understood that the attributes of delivered ones are
far superior to those in samsara. Therefore one should ever endevour to gain
proper and superior intellectual eminence. paiMD%yaM - intellectual eminence means
possession of knowledge contained in scriptures. baalyaM means strengthened proper
channels. maaOna means through meditation and AmaaOna means supra-sensory
experience of resplendent one.

etanyaaPya Bavaonmaui>mau->ao vaO iBaxakao Bavat\ | na (nyaiBaixatM ivaYNaud-Vainnayamat: @vaicat\ | mau>sya iBaixatM
savMa- dVaainnayamatao hir: | Ayaaogya iBaxaNaM toYaaM nakdaica<au yaujyato | yaona konaaip naOtoYaaM iBaxaavaRi<aivanaSyait |
p`qamaao ba`a*maNaao mau>ao iWtIyaao yaaogya ]cyato Apraoxaivanmau>yaaostu tatI-yaonaaoBayaao|ga`h: | Atao mau>a Amau>aScana
svatn~a: kdacana | svatn~stu sa evaO kao Bagavaana\ puruYaao<ama: | [%yaaid ba`*matko- |
Thus one becomes delivered becoming the seekers of bliss. There is no certainty
that Vishnu will grace the undelivered ones will experience bliss; the delivered
one will experience bliss without fail. The delivered ones will never seek bliss
which they are not entitled to; the undelivered ones will never becoming the
proper seeker. The word ba`a`*maNa has different connotations, first being the one
being the one who is delivered and the second one being the one who is
qualified and competent to become delivered. The third meaning being the one
who has direct supra-sensory experience, being in addition the delivered one.
Therefore the neither the delivered nor the undelivered are independent real
ones, only the resplendent lord, Purushottama is independent real, thus in
Brahmatarka.

WaivamaaO puruYaaO laaoko xarScaaxar eva ca | xar: savaa-iNa BaUtaina kUTsqaao|xar ]cyato | ]<ama: puruyass%vanya:
prmaa%myao%yauda)t: | [%yaaidnaa ca Baodona mahao%kYao- prmata%pyMa- sava-Saas~aNaamah |
There are two purYas, (pur, the city, the region where supreme consciousness, the
Self dwells) known as mutable and immutable, The supreme purYa is yet another,
known as the supreme Self, in these and other words of difference the supreme
effulgence has been spoken as ultimate conclusion in scriptures.

|| [it khaoL ba`a*maNama\ ||

Thus ends the Kahola Brahmana.

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 baRhdarNyakaopinaYad\ BaaYyama\
III
|| Aqa gaaiga- ba`a*maNama\ ||

Thus begins the Gargi Brahmana.

Upanishad:
Aqa hOnaM gaagaI-vaaca@navaI pp`cC | yaa&val@yaoit haovaaca | yaiddM sava-maPsau AaotM ca p`aotM caoit | kismana\ Klau
Aap Aaotasca p`aotaScaoit | vaayaaO gaagaI-it | kismana\ Klau vaayauraotScap`aotScaoit | AntirxalaaokoYau gaagaI-it |
kismana\ Klau Antirxalaaooka Aaotasca p`aotaScaoit | ganqava-laaokoYau gaaigaI-it | kismana\ Klau ganqava-laaoka Aaotasca
p`aotaScaoit | AntirxalaaokoYau gaaigaI-it | kismana\ Klau Antirxalaaoka Aaotasca p`aotaScaoit | Aaid%yalaaokoYau
gaagaI-it | kismana\ Klau Aaid%yalaaoka Aaotasca p`aotaScaoit | cand`laaokoYau gaagaI-it | kismana\ Klau candlaaoka
Aaotasca p`aotaScaoit | naxa~laaokoYau gaaigaI-it | kismana\ Klau naxa~laaoka Aaotasca p`aotaScaoit | dovalaaokoYau
gaagaI-it | kismana\ Klau dovalaaoka Aaotasca p`aotaScaoit | [nd`laaokoYau gaagaI-it | kismana\ Klau [nd`laaoka
Aaotasca p`aotaScaoit | p`jaapitlaaokoYau gaaigaI-it | kismana\ Klau p`jaapit`laaoka Aaotasca p`aotaScaoit |
ba`*malaaokoYau gaaigaI-it | kismana\ Klau ba`*malaaoka Aaotasca p`aotaScaoit | sa haovaaca | gaagaI maa|itp`axaI | maa to
maUQaa- vyaptt\ | Anaitp`SnyaaM vaO dovatamaitpRcVisa | gaagaI- maa|itp`axaI: [it | ttao h gaagaI-vaaca@navaI ]prrama
|
Then Gargi Vachaknavi inquired. Yajnyavalkya, she said, since all this here is
woven in water, like warp and woof, in what pray, is water enveloped? By air
(said (Yajnyavalkya). By what is the air woven like, like warp and woof? By sky
(said Yajnyavalkya). By what is the sky woven like, like warp and woof? By the
world of gandharvas (said Yajnyavalkya). By what is the world of gandharvas
woven like, like warp and woof? By Sun (said Yajnyavalkya). By what is the Sun
woven like, like warp and woof? By Moon (said Yajnyavalkya). By what is the
Moon woven like, like warp and woof? By Stars (said Yajnyavalkya). By what
are the Stars woven like, like warp and woof? By the world of gods (said
Yajnyavalkya).By what is the world of Gods woven like, like warp and woof? By
the world of Prajapati (said Yajnyavalkya). By what is the world of Prajapati
woven like, like warp and woof? By the world of Brahman (said Yajnyavalkya).
). By what is the world of Brahman woven like, like warp and woof?
(Yajnyavalkya said), Gargi, do not question too much lest your head fall off.

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Verily you are questioning too much about which one should not ask too much.
Do not ask, Gargi, too much, Thereupon, Gargi Vchaknavi remained silent.

Bhashya:
mau>anaaM tartmyaM gaaiga-ba`a*maNaonaaocyato | laaoka [it mau>anaamaanandanauBavaa: sva$pBaUta: | APsau vaayaaivait
sva$psyaOva p`saUt%vaat\ | Anaitp`SnyaaM vaO dovatamaitpRcCisa [it dovatasva$pp`SnasyaOvavagamyamaana%vaacca | na
caaopirtnalaaokoYvaQastnaa laaoka AaiEata: | na ca vaayauga-nQava-laaokmaaiEat: | vaayvaaEayaSca%vaEauto: sava-laaokanaaM
vaayaunaa savao- laaoka: naoinayanto [%yaaidnaa | saPtsknQagatao laaokana\ yaao ibaBait- maha bala: [it ca hirvaMSaoYau | na
caanaitp`Snya%vaM laaokmaa~syaaist | AQastnaoYau caaopirtnaa laaoka: itYzint | na ca marutamaokao|ip ganQava-
laaokadvarao ivaVto |
tartmya – gradation in creation is spoken in this Gargi Brahmna section. laaoka: - the
word is used to suggest personal and natural bliss and water (as moist
tenderness) suggested as leading to Vayu (the energizing channel), inquiry about
the supreme Self being difficult to ne experienced. Worlds which are lower are
not refuge to the higher worlds, the world of gandharvas being refuge to Vayu.
Even scriptures mention that Vayu is the refuge for all the worlds, apart from
the common understanding that he is the final refuge. Even in Harivamsha it is
declared that the worlds are supported by the seven layered Vayu. If Vayu is
only the refuge of the worlds then support for Brahmaloka could be some one
else, any inquiry about that support would be inopportune. The lower worlds are
under the higher worlds and the ordinary Wind would still be lower than the
world of gandharvas.

]>M ca | Aa ipban%yaiKalaana\ Baaogaaina%yaapScak`ati_na: | mau<astoYaaM vaayauasuatScak`aonaama vyapaEaya: | mau>stsya ca mau>sau maryt\

gabQava-naamavaana\ | sautao vaayaasta%osauKanaaM maaO>anamantirxaga: | marutamaok evaasaavaMtirxaaScavaayau: | t%sauKanaaM ca maaO>anamanaanda:
saUya-$pka: | saaOraNaaM caaip mau>naamaanandaScand`$pka: | Aa*laadScand`naamaa dovaao|saavaainaruwk: | sa eva cand`maaivaSy
isqatstnaamakao|ip sa: | AinaruwsuKaanaaM ca maaO>anaaimand` AaEaya: | naxa~naamavaainand`ao naOvaanya: xai~yaao|sya ih |
ivaVto i~Yau laaokoYau ba`*maVastUQva-laaokgaa: | AanandanaaM tqaOnd`aNaaM maaO>anaaM dova AaEaya: | dovaoit ila=ga naama
syaailla=gaa rud` ]cyato | [nd`aEaya: iSavasyaaip sauKaanaMa maui>gaaimanaama\ | iSavaaohISvarnaamaa syaat\ t%parmyaat\
sarsvatI | [nd`oTyau>a t%sauKanaaM ba`*maaidmau-i>gaaimanaama\ | t%sauKaanaaM prM ba`*ma maui>gaanaaM praEaya: | evamaova ca
saMsaaro ibamba%vaadu<araorma\ |
Since kings enjoy pleasures all the time they are known as Aap, the one fully
absorbed, satisfied. For them the refuge available in deliverance is the bliss of
Vayu’s son cak`, (suggesting movement). For cak the refuge available in
deliverance is the bliss of Vayu’s son ganQava-. For ganQava- the refuge available in
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deliverance is the bliss of Vayu’s son Antirxa. For Antirxa the refuge available in
deliverance is the bliss of Vayu’s son saUya-. For saUya- the refuge available in
deliverance is the bliss of Vayu’s son cand`. Since he gives pleasure the divinity
cand` is known as Aniruddha and since Aniruddha dwells in the moon he is known
as cand`. For Aniruddha the refuge available in deliverance is the bliss of Indra,
who is also known as naxa~, star, for whom there is no other protector as refuge in
all the three worlds, because Brahma and others are beyond those three worlds.
Therefore in deliverance for Indra only the great gods is refuge, who is
designated only by a symbol, mark and referred as Rudra, for Indra, Shiva the
auspicious one having been the refuge. Shiva alone becomes the superior one,
superior to whom is Sarasvati. For Sarasvati, the refuge available in deliverance
is the bliss of Brahma,fo whom the refuge available in deliverance is the
supreme Brahman. In this manner tartmya, the gradation even in deliverance has
been explained in this braahmana. Thus in primordial life each superior one is
ibamba, the refuge to the inferiors who represent as the p`itibamba.

na prba`*maNa: kiScadaEaya: svaaEayaM yat: | tsyaaEayaaoist vaotOvaM pRcCtao|ip iSar: sada | iBaVto pva-tOrnQao
tmaisasqasya dOvatO\: | tsmaad\ ba`*ma prM ina%yaM &oyaM pUNa-manaaEayaM | [it ba`*maaNDo | rud` samaaiEata dovaa rud`ao
ba`*maaNamaaiEat: | ba`*maa maamaaiEatao ina%yaM naahM kiMicadupaiEat: | [it Baarto | Aqaat Aanandsya maImaaMsaa Bavait
[%yadoSca | saMsaaraallasuPtanaaM mau>anaaM kaina sauKaina laaoka: | raocamaanaaina kaina laaoka: | laInaM sauKM k [%yau>M
kM naama xaIyato|~ yat\ |
For the supreme Self there is no refuge, because how can be refuge for one in
Independent Real? Any one who inquires thus, in him there arises obscurity and
ignorance, The enlightened will shatter his obscure ignorant head. Because
Brahma is the supreme one, ever to be known ever and in entirety, as the
complete refuge, thus in Brahmand Purana. All the divinities take refuge in
Rudra, Rudra takes refuge in four-faced Brahma and I take refuge in no one,
thus in Mahabharata. Thus does the commentaries comes to be of the bliss.
Those who having been delivered from primordial life reach the life of Bliss,
that verily is world of Ultimate Bliss of the delivered ones. The pleasures in the
primordial having been designated as k, the bliss in deliverance has now been
designated as kM.

|| [it gaagaI- ba`a*Manama\ ||

Thus ends the Gargi Brahmana.

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 baRhdarNyakaopinaYad\ BaaYyama\
III
|| Aqa Antyaa-ima ba`a*maNama\ ||

Thus begins the Anarayaami Brahmana.

Upanishad:

Aqa hOnamau_alak AruiNa: pp`cC | ya&val@yaoit haovaaca | mad`oYTvasaama to ptMcalasya kaYyasyagaRhoYau

ya&maQaIyaanaa: | tsyaasaId\Baayaa- ganQavaaogaRhIta: | tamapRcCama kao|saIit | saao|ba`vaIt\ kbanQa Aqava-Na [it |
saao|ba`vaIt\ ptMcalaM kaaPyaM yaai&kaMScavao%qanau%vaM kaPya tt\ saU~M yaonaayaM ca laaok: prScalaaok: savaa-iNa ca BaUtaina
saMtRbQaaina BavaMtIit | saao|ba`vaIt\ ptMcala: kaPyaao – naahM td\ Bagavana\ vaodoit | saao|ba`vaIt\ ptMcalaM kaPyaM
yaai&akaMSca - vao%qanau %vaM kaPya tamantyaa-imaNaM ya [maM ca laaokM prM ca laaokM savaa-iNa ca BaUtaina yaao|ntrao
yamayatIit | saao|ba`vaIt\ ptMcala: kaPyaao - naahM tM Bagavana\ vadoit | saao|ba`vaIt\ ptMcalaM kaPyaM yaai&kaMSca yaao
vaOtt\ laPya saU~M ivaVyat\ tM caantyaa-imaiNaimait sa ba`*maivat\ sa laaokivat\ sa dovaivat\ sa Bativat\ sa Aa%maivat\ sa
sava-ivat\ [it toByaaoo|ba`vaIt\ | tdhM vaod | tcCot\ %vaM yaa&val@ya saU~maivaWana\ | tM vaantyaa-imaNaM ba`*magavaIrudjasao
maUQaa- to ivaYaitYyatit | vaod va AhM gaaOtma tt\ saU~M tM caantyaa-imaNaM ba`*magavaIrudjasao maUQaa- to ivaYaitYyatIit |
vaod vaa AhM kiScad\ ba`Uyaad\ vaod to vaodoit | yaqaa vao%qa tqaa ba`UhIit |
Then Uddalaka Aruni inquired. Yajmyavalkya, he said, we lived in the house of
Patanchala Kapya anongst the Madras, studying the scriptures regarding
performance of sacrifices. He had wife who was possessed of by a gandhrva.
On being asked, who are you, he replied, I am Kabandha Atharvana. He asked
Patanchala Kapya and others gathered to study scriptures regarding
performance of sacrifices, Do you know, O Kapya, the thread by which this
world, the other world and all the beings are tied together ? On being told by
Kapya, I do not know. Then again he asked Patanchala Kapya and others
gathered to study scriptures regarding performance of sacrifices, Do you know,
O Kapya, that inner controller within who controls this world, the other world
and all beings? Kapya replied, I do not know. Then he said to Patanchala
Kapya and others gathered to study scriptures regarding performance of
sacrifices, He who knows that thread, O Kapya, and that controller, indeed, is
the one who knows Brahman, the worlds, the gods, the vedas, the beings, the
self, for he knbows everything. (Uddalaka Aruni said) I know it and
Yajnyavalkya, if you do not know the thread, the inner controller and still take
away the cows that belong only to the knower of Brahman, your head will drop
(in shame). (Yajnyavalkys replied) I know, Gotama the threa, the inner
controller. (To which Uddalaka Aruni said) Any one might say, I know, I know.
Then tell us what you know.
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Bhashya:

punastsyaOva sava-inayaMtR%vamaucyato | yaao|ntr yamayait [it iwtIyaao ya Sabdao ivaYNauSabdpyaa-ya: |

Akyap`ivasaMBaUmasaKha ivaYNauvaacaka: | ekaxara A [%yaoYa inadao-Ya%vaajjanad-na: | Aanand%vaat\ k [%yau>: pUNa-
%vaad\ ya [tIya-to | [%yaad SabdinaNa-yao | [it svait&atp`karoNa |
The supreme Self is the controller, this is again reiterated here. The letter ya for
the second time suggests that the controller is Vishnu. The letters A, k, ya, p`, iva,
saM, BaU, ma, K, h these are the syllable which indicate Vishnu. By one syllable A his
flawlessness, by k his bliss, by ya his completeness is indicated, thus has been
mentioned in Shabda Nirnaya. [it suggests final conclusion.

ba`*maivat\ pUNa-iva&anaallaaokanaaM ktR-vaodnaat\ | laaokivad\ dovaivacvaasaaO dovaanaaM dovavaodnaat\ | vaodaqa- vadnaaccaOva

vaodivat\ BaUtivat\ tqaa | tinnayaMtRpir&anaada%maivaccaa|Ptvaodnaat\ | sava-ivat\ sava-saar&ao yaao vaod puruYaao<amama\ |
doSaiQaYzatRiva&anaad\ doSa&a [it caaocyato | yaqaa tWwro&a-naat\ sava-& [it vaOidkma\ | [it ba`*matko- |
ba`*maivat\ means one who is fully and consciously aware about Vishnu’s
supremacy, laaokivad\ means one who is fully and consciously aware about Vishnu
being the divine controller of the worlds; vaodivat\ means one who is fully and
consciously aware about the wisdom contained in vedic scriptures; similarly
BaUtivat\ as the upholder and guardian of the elements; sava--ivat\ as the supreme being
who is the knower of essence of everything.; doSa& since he is the knower of the
worlds and the controller; sava-& since he the knower and wise in Wisdom fully
and in entirety.

Upanishad:

sa haovaaca | vaayauvaO- gaaOtma tt\ saU~ma\ | vaayaunaa vaO gaaOtma saU~oNaayaM ca laaok: prScalaaok: savaa-iNa ca BaUtaina
saMVbdaaina BavantIit | tsmaad\ vaO gaaOtma puruYaM p`otmaahuvya-sa`MisaYatasyaangaanaIit | vaayaunaa ih vaO gaaOtma saU~oNa
sanVbdaaina BavantIit | evamaovaOtd\ | yaa&val@ya Antyaa-imaNaM ba`Uihit |
He (Yajnyavalkya) said, Air, verily, is Gautama, that thread. By air, verily
Gautama, as thread this world, the other world and all the elements are held
together. Therefore, verily, O Gautama, they say that the person who dies his
limbs become loosened, since they were held together, O Gautama, by air as
thread. (Uddalaka Aruni said) Quite so, Yajnyavalkya, describe the inner
controller.

Bhashya:

syaUtM jagaiddM yaismana\ saU~M vaayaursaaO smart: | tM caaip yamayaod\ yasmaad\ Antyaa-maI hir: smart: |

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The one in whom the worlds find refuge is Vayu, the thread. For him, verily,
Hari is said to be the indweller.

Upanishad:

ya: pRiqavyaaM itYzna\ pRiqavyaa Antrao, yaM pRiqavaI na vaod, yasya pRiqavaI SarIrM, ya: pRiqavaImanyantraoo yamayait eYa
to Aa%maa Antyaa-myamaRt: | yaao APsau itYzna\ Ad\Baao|ntrao, yamapao na ivadu: yasyaap SarIrM yaao|pao|nyantraoo
yamayait eYa to Aa%maa Antyaa-myamaRt: | yaaognaaO itYzna\ Agnaorntrao, yamaignana- vaod yasyaaigna: SarIrM
yaaoignamanyantraoo yamayait eYa to Aa%maa Antyaa-myamaRt: | yaao|ntirxao itYzna\ Antirxaadntrao, yamantirxaM na vaod,
yasyaantirxaM SarIrM, yaao|ntirxamanyantrao yamayait eYa to Aa%maa Antyaa-myamaRt: | yaao vaayaaO itYzna\ vaayaaorntrao,
yaM vaayauna- vaod, yasya vaayau: SarIrM, yaao vaayaumanyantraoo yamayait eYa to Aa%maa Antyaa-myamaRt: | yaao idiva itYzna\
idvaao|ntrao, yaM pVaOna- vaod, yasya VaO: SarIrM, yaao idvamanyantraoo yamayait eYa to Aa%maa Antyaa-myamaRt: | ya
Aaid%yao itYzna\ Aaid%yaadntrao, yamaaid%yaao na vaod, yasya Aaid%ya SarIrM ya Aaid%yanyantraoo yamayait, eYa to
Aa%maa AntyaamnyamaRt: | yaao idxau itYzna\ idgByaao|ntrao, yaM idSaao na ivadu:, yasya idSa: SarIrM yaao
idSaao|nyantraoo yamayait eYa to Aa%maa Antyaa-myamaRt: | yaScand`tarko itYzna\ cand`tarkadntrao, yaM cand`tarkM
vaod, yasya cand`tarkM SarIrM yaScacand`tarknyantrao yamayait eYa to Aa%maa Antyaa-myamaRt: | ya AkaSao itYzna\
AakaSadntrao, yamaakaSaao na vaod yasyaakaSa: SarIrM ya AakaSamanyantraoo yamayait eYa to Aa%maa Antyaa-myamaRt:
| yastmaisa itYzna\ tmasaaoo|ntrao, yaM tmaao na vaod, yasya tma: SarIrM yastmaao|nyantraoo yamayait eYa to Aa%maa
Antyaa-myamaRt: | yastojaisa itYzna\ tojasaaoo|ntrao, yaM tojaao na vaod, yasya toja: SarIrM yastojaao|nyantraoo yamayait
eYa to Aa%maa Antyaa-myamaRt: | [%yaiQadOvatM | AqaaidBaUtM | ya: savao-Yau BaUtoYau itYzna\, savao-Byaao BaUtoByaao|ntrao, yaM
savaa-iNa BaUtaina na ivadu:, yasya savaa-iNa BaUtaina SarIrM, ya: savaa-iNa BaUtanyantrao yamayait eYa to Aa%maa Antyaa-
myamaRt: | AqaaQyaa%mama\ | ya: p`aNao itYzna\ p`aNaadntrao, yaM p`aNaao na vaod, yasya p`aNa: SarIrM, ya: p`aNamantrao
yamayait eYa to Aa%maa Antyaa-myamaRt: | yaao vaaica itYzna\ vaacaaontrao, yaM vaa=\ na vaod, yasya vaak\ SarIrM, yaao
vaacamantrao yamayait eYa to Aa%maa Antyaa-myamaRt: | yaScaxauiYa itYzna\ caxauYaaontrao, yaM caxauna- vaod, yasya caxau:
SarIrM. yaSxaurntrao yamayait eYa to Aa%maa Antyaa-myamaRt: | ya: Eaa~o itYzna\ Eaao~adntrao, yaM Eaao~M na vaod,
yasya Eaao~M SarIrM, ya: Eaao~Mmantrao yamayait eYa to Aa%maa Antyaa-myamaRt: | yaao manaisa itYzna\ manasaaoo|ntrao, yaM
manaao na vaod, yasya mana: SarIrM, yaao idSaao|ntrao yamayait eYa to Aa%maa Antyaa-myamaRt: | ya%vaica itYzna\
%vacaaoo|ntrao, yaM %vak\ na vaod, yasya %vak\ SarIrM. ya%vacamantrao yamayait eYa to Aa%maa Antyaa-myamaRt: | yaao
iva&aanao itYzna\ iva&aanaadntrao, yaM iva&anaM na vaod, yasya iva&anaM SarIrM, yaao iva&anamantrao yamayait eYa to
Aa%maa Antyaa-myamaRt: | yaao rotisa itYzna\ rotsaaoo|ntrao, yaM rotao na vaod, yasya rot: SarIrM, yaao rotaontrao yamayait
eYa to Aa%maa Antyaa-myamaRt: |
(Yajnyavalkya said) he who dwells in the earth, yet is within the earth, whom
the earth does not know, whose body is the earth, who controls from within,
know that to be the supreme Self, the controller within, the immortal.He who
dwells in the water, yet is within the water, whom the water does not know,
whose body is the water, who controls from within, know that to be the supreme
Self, the controller within, the immortal. He who dwells in the fire, yet is within
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the fire, whom the fire does not know, whose bogy is the fire, who controls from
within, know that to be the supreme Self, the controller within, the immortal. He
who dwells in the sky, yet is within the sky, whom the sky does not know, whose
body is the sky, who controls from within, know that to be the supreme Self, the
controller within, the immortal. He who dwells in the air, yet is within the air,
whom the air does not know, whose body is the air, who controls from within,
know that to be the supreme Self, the controller within, the immortal. He who
dwells in the space, yet is within the space, whom the space does not know,
whose bogy is the space, who controls from within, know that to be the supreme
Self, the controller within, the immortal. He who dwells in the sun, yet is within
the sun, whom the sun does not know, whose body is the sun, who controls from
within, know that to be the supreme Self, the controller within, the immortal. He
who dwells in the quarters, yet is within the quarters, whom the quarters do not
know, whose body is the quarters, who controls from within, know that to be the
supreme Self, the controller within, the immortal. He who dwells in the moon
and the stars, yet is within the moon and the stars, whom the moon and the stars
do not know, whose bogy is the moon and the stars, who controls from within,
know that to be the supreme Self, the controller within, the immortal. He who
dwells in the ether, yet is within the ether, whom the ether does not know, whose
body is the ether, who controls from within, know that to be the supreme Self,
the controller within, the immortal He who dwells in the obscurity, yet is within
the obscurity, whom the obscurity does not know, whose body is obscurity, who
controls from within, know that to be the supreme Self, the controller within, the
immortal. He who dwells in the luminous light, yet is within the luminous light,
whom the luminous light does not know, whose body is the luminous light, who
controls from within, know that to be the supreme Self, the controller within, the
immortal. He who dwells in all beings, yet is within all beings, whom all beings
do not know, whose bofy is all beings, who controls from within, know that to be
the supreme Self, the controller within, the immortal. He who dwells in breath,
yet is within the breath, whom the breath does not know, whose body is the
breath, who controls from within, know that to be the supreme Self, the
controller within, the immortal. He who dwells in speech, yet is within the
speech, whom the speech does not know, whose body is the speech, who
controls from within, know that to be the supreme Self, the controller within, the
immortal. He who dwells in the eye, yet is within the eye, whom the eye does not
know, whose body is the eye, who controls from within, know that to be the
supreme Self, the controller within, the immortal. He who dwells in the ear, yet
is within the ear, whom the ear does not know, whose body is the ear, who
controls from within, know that to be the supreme Self, the controller within, the
immortal. He who dwells in the mind, yet is within the mind, whom the mind
does not know, whose body is the mind, who controls from within, know that to
be the supreme Self, the controller within, the immortal. He who dwells in the
163
skin, yet is within the skin, whom the skin does not know, whose body is the
skin, who controls from within, know that to be the supreme Self, the controller
within, the immortal. He who dwells in the understanding, yet is within the
understanding, whom the understanding does not know, whose body is
understanding, who controls from within, know that to be the supreme Self, the
controller within, the immortal. He who dwells in semen, yet is within the
semen, whom the semen does not know, whose body is the semen, who controls
from within, know that to be the supreme Self, the controller within, the
immortal.

AdRYTao dRUYTa: | AEaut: Eaaota: | Amatao manta | Aiva&atao iva&ata | naanyaao|tao|ist d`YTa | naanyaao|tao|ist
Eaaota | naanyaao|tao|ist manta | naanyaao|tao|ist iva&ata | eYa to Aa%maa Antyaa-myamat: | Atao|nyadat-ma\ |
ttao hao_alak AruiNaruprrama |
(Continuing Yajnyavalkya said) He is never seen, but is the Seer; never heard,
but is the Hearer; never thought, but is the Thinker; is never known but is
Knower. There is no other Seer than He, no other Hearer than He, no other
Thinker than He, no other Knower than He. He is the supreme Self in the space
within, the controller, the immortal. Everything else is distress. Thereupon,
Uddalaka Aruni remained silent.

Bhashya:

pRiqavyaaVa dovatastu dohvad\ yaWSaSvat: | SarIrimait caaocyanto yasya ivaYNaaoma-ha%mana: | AMtsqaao dovatanaaM ca na
ivaduyMa- ca dovata: | p`ivaYT%vaad\ dovatasqa: saao|ntr: svavaSaSvat: | baa(apoxaaM na ivanaa yastu rmato saao|ntr:
smaRt: | Aitip`ya%vaacca hrorntr%vamauda)tM | jaIvaanaaM svaip`ya%vaM ca ivaYNaunaa inayatM yat: | tsya ip`ya%vaM naanyaona
dovasya inayatM @vaicat\ | svatn~: sana\ inayanta|saavantyaa-ima tt: smaRt: | dovatanaaM scaBaavaao|ip sva$pmaip sava-
da | tdQaInaM ttao yaamaI vaasaudova: p`kIit-t: | svaBaavasa<aadatR%vaMyantR%vaimait kqyato |
The earth and the rest having been the gross forms for the supreme Vishnu to
posit himself within, they are all designated as is bodies. Therefore, it would be
proper to say that even for gods this becomes baffling. Having posited himself
within all the gross forms, he may be said to have posited himself within all the
deities presiding over the gross forms. Without being dependent of external
factors he revels in his own Self as the independent real. Since he revels within
his own Self, Hari is known as the intimate, dear and devoted. The fact that jaIvas
become pleased with themselves and revel within is also as desired by him
alone. His Bliss is subject to none other divinities. svatn~ suggests the power of
supervising over others, which Vishnu represents dwelling within the gross
forms, with attributes and forms of the divinities suggest being similar to those
of Vishnu. Being subservient they are said to be encompassed by Vasudeva.
Supervisory power includes the power to inculcate and to confirm.
164
AiQaBaUtM sava-jaIvaa AQyaa%maM tcCrIrgaa: | dovastata: svalaaoksqaa AiQadOvaaiBada mata: laaokaaiBamaainanyasta
evaaiQalaaoka [tIirta: | ya&aiBamaainanaao dovaa AiQaya&a [it smaRta: | [it ca | BavanaaiQakaro isqat%vaat\
AiQaBaUtma\ |
All the jaIvaas are known as AiQaBaUt, the subtle essence within their gross forms is
known as AQyaa%ma, the divinities presiding over the subtle essence within their
gross forms are known as AiQadOva, the worlds where the divinities dwell are the
AiQalaaok, the divinities represented during the performance of sacrifices are the
AiQaya&. Since the souls became the result of creation they came to be known as
AiQaBaUt.
pRqauM naaraayaNaM vaait samaadayaOva pixaraT\ | At: sa pRqauvaI%yau>s%vantirxaM hr: smaRt: | svaantga-tM yat: sava-
imacCyaa xapyaodsaaO | VaOnaa-ma dovaI ivaVut\ syaat\ saaxaadova sarsvatI | Vaotnaat\ sava-vastUnaaM tmaao dugaa- p`kIit-ta |
yat: saMglapyaot\ savMaastoja: EaI: pirkIit-ta | AakaSaao ivaGna ]i_YT: kaSato ih pRqaUdr: | Aapao varuNa
]_IYTao yadott\ palaya%yasaaO | Aa%maa iva&anaimait tu sava-jaIvaaiBamaanavaana\ | ba`*maOvaao>is%vamao savao-|Pyanau>a yaaSca
dovata: | yao ca jaIvaa: pro savao- inayata ivaYNaunaOva ih | jaIvaanaaM inayamao|jaIvaM ikmau vaacyaimait Eauit: | pRqak\
tinnayamaM naOYaa vai> isaw%vat: svat: | sa eva savaovao<aa svatn~ao|ist jaIvaa: savao- ih du:iKna: | yaid svatn~a
naOvaOto du:iKna: syau: kdacana | At Aait-matamaait-data maui> p`dScasa: | Bagavaana\ prmaao ivaYNau: svatn~: sava-
dOkraT\ | [%yaaid mahamaImaaMsaayaaM |
Since the great bird Garuda conveys – iva, Vishnu known as pRqau, he is referred as
pRiqavaI. The Antirxa, space is Rudra, since with his will [, within Ant:,, he xa causes
destruction. VaO is Sarsvati since as lightening she illumines. tmasa is Durga, since
when the moment of dissolution come creases distress. toja is Lakshmi, since she
is resplendent in form. AakaSa is ivaGnaoSa, since having a large abdomen he expands
on all quarters. Aap, water is varuNa, the guardian of the western quarter. Brahma as
Aa%maa, the essence within, is the pride of every element. All the divinities
mentioned here and all the rest are subservient to Vishnu. Therefore, there is no
need to reiterate that that every thing is creation is also subservient to him,
neither has it been separately mentioned scriptures. It is not separately
mentioned, since the fact is self-evident. There is no one else, the best among
the best, Vishnu alone being all wise in Wisdom; all the manifest elements jaIvas
being under stress. If jaIvas were independent then they would never be in
distress. Therefore Vishnu alone endowed with six attributes of splendor,
entirety of Wisdom, best among the best and ever independent, giving stress to
those who deserve and deliverance to those who are qualified for the same.
Thus has been declared in Mahasamhita scripture.

|| [it Antya-ima ba`a*maNaM || Thus ends Antaryaami Brahmana.

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 baRhdarNyakaopinaYad\ BaaYyama\
III
|| Aqa Axar ba`a*maNama\ ||

Thus begins the Akshara Brahmana.

Upanishad:

Aqa h vaaca@navyauvaaca | ba`a*maNaa Bagavantao hntahimamaM WaO p`SnaaO pRcCaima | taO caonmao vaxyait na vaO jaatu
yauYmaakimamaM kiScad ba`*maaVM jaotoit | pRcC gaagaI-it |
Then Vaacaknavi said, venerable men wise in Wisdom, I will ask two questions,
if he can answer then the none of you will ever defeat him, They said, ask
Gargi.

Bhashya :

pUvaMa- gagyaa- jaIvaanaamau<arao<araEaya%vaM savao-YaaM BagavadaEaya%vaM ca Eautma\ | na tu maUla p`kRtoraQaar%vamaaQaoya%vaM vaa |

At: puna: pRcCit ivaijaigaYaukqaa%vaad\ ba`a*maNaanau&yaa | svaBatu-ivaVabalaM jaanan%yaip yauYmaakmaonaM jaotuM na Sa@yat
[it &apiya%vaa toYaamaupkaraqMa- ca p`pcC | na ca yau@%yaa pUva-mauprta | Baayaa-%vaad\ Bagavatao|nyaaQaar%vaM
naaSaM@yaima%yau>oBaI%yaO vaaoprta | Bagavata|nyaQaar%vaM ca savaa-QaarmaUlap`kRtorip BagavaanaoraQaar [%yau>o yaui>t eva
inavaairtM Bavait | naanyadaoistd`ST [%yaid yaui>iBaSca | AsqaUl%vaaid yaui>iBaSca |
Earlier Gargi had heard from Yajnyvalkya that among men wise in wisdom the
superior ones in wisdom are refuge to those inferior in wisdom, and for all
others the Resplendent One alone is the ultimate refuge. Now she asks
Yajnyavalkya who is the support for the primary Nature (maaUla p`kRit). It is not that
once silenced but desiring success, Gargi is asking this question. In truth Gargi
being a shrewd woman is fully conscious of Yajnyavalkya’s Wisdom.
Therefore she knows that he can no more possible to be won through
arguments. But realizing that it is not possible she ventures by way of assistance
to the other wise ones, she takes upon herself to ask the question. In fact she
was not defeated, she only stopped further arguments since as earlier she had
remained when she was told that none should inquire who is refuge for the
supreme Self, even so now having been told that the supreme Self is the refuge
even for the primary Nature (maaUla p`kRit). There is one else who could be the
refuge, thus having been clarified all queries become conclusively resolved.
vaadao jalpa ivatNDoit i~ivaQaa ivaduYaaM kqaa | kovalaM t<vaiva&anamaui_Sya gauruiSaSyayaao: | Anyayaaaovaa- bahUnaaM va
inadu-YTmanasaaM kqaa | vaad [%yaucyato said\Ba: jayast~aiqa-kao Bavaot\ | ivajayao iSaYyataa|nyaoYaaM pUjaa ca jaiyana:
166
sada | punaScasaMSayaao yat\ syaat\ toYaaM tsyaaip vaarNama\ | kt-vyaM jaiyanaa ina%yamaSa>sya svatao|iQakat\ |
AnyaaonyainaNa-ayaScaot\ syaat\ td\ ba`*macaairNa: | pRYTona p`qamaM maanaM va>vyaM vaaidnaa SauBaM | vaoda: sava-o SauBaM maanaM
saoithasapurNaka: | sapHvara~maOmaaMsaa: smaRtyaScaaPyaanantrma\ | tdnyadSauBaM p`ao>M na pyaaojyaM kqasau ca |
imaEavaxaanaumaanao tu ga`a(o Sabdaqa-inaNa-yao |
Often deliberations among men of wisdom have three-fold dimension – the
declaration, the debate and line of reasoning in support of the statement or
opposed to the statement. The exchange of ideas between the Teacher and the
disciple with clear mind for interpreting and clarifying the main principle is said
to be vaad, line of reasoning. Deliberations may end up in success, but that is not
the purpose of deliberations, but normally the unsuccessful one becomes
devoted to the successful. After such success if the unsuccessful has any doubts
the same should be clarified and resolved by the successful one. But no attempt
should be made to clarify or resolve the doubts of those who are more wise in
wisdom. If the doubts of each others are resolved amicable then one need not be
disciple of the other but would be like companion is seeking wisdom. While in
discussion evidence is called for, then those premises should be placed
forwards which are courteous and congenial. Eauits like Vedic scriptures,
Pancharatra, Mahabharata-Ramayana, puranas are the courteous and
congenial primary premises. smaRits are secondary premises. All the rest are
improper premises, therefore should not be used in deliberations. Where there is
neither any evidence or combination then for arriving at conclusion. the direct
perception and inference alone is viable option, thus in Shabd nirnaya..

AdRYTimaMid`yaM txamaupi<astqaa|naumaa | AnaumaOva %vaBaavaa#yaao (qaa-p%yau pmao tqaa | ]ppi<aBaoda yat\ to|ip
vaa@yamaovaagama SauBama\ | t%vainaNa-ya vaOlaaomyaM saMvadao vaa ivaraiQato | prajaya [it p`ao>: sama: sava-kqaasau ca |
t<vainaNa-ya vaOlaaomyao dMD\yaa vaadkqaasvaip | gauruNaOva %vavaSyaanaaM rajaa dNDM p`jaaodyaot\ | gaurudMDstu vaacaa syaad\
rajadNDao|qa-doht: | gaurdNDaoPyaqa-: syaat\ saMvaado va``ttao|ip vaa | rajadMDao balaaSca syaad\ daoYasya garulaaGavaat\
| saMvaado dMD%yaa naaist jalpasaO ca kqaMcana |
Faultless sense organs alone are capable to have direct perception, faultless
deduction leading to logical inference. Faultless statements are scriptural.
Opposition to the conclusive scriptural statements become the reasons for
failure in arguments. Similarly participation in controversial subjects be also
being failure. Thus threefold reasons have been cited. Having followed contrary
to the established righteous principles, the unsuccessful ones as well as those

167
who have accepted their errors, such ones are qualified for being instructed by a
teacher. In disputes and disagreements they are worthy to be punished by the
ruler. The punishment given by teachers are vocal, the punishment given by
kings are financial or physical. The punishment given by teachers may either be
by collecting money by way of penalty or by way of fasting refraining from
food. The king may, however, without being soft insist on harsh measures. If
one suggests indulgence in the case of debates and disagreement?

t%vaivaPlavakta-rM saMsa%sau ca praijatM | iC%vaa ijavhaM ca kakaMkM rajaa rajyaad\ ivavaasayaot\ | AnyasaamyamaBaodao
vaa naIcata vaa kutScana | ivaYNaao: EaIpUva-kaNaaM ca vya%yaasaao gauNa daoYat: | td\Ba>ornyaQama-%vaM pHcaOto
t<vaivaPlavaa: | t<vaivaPlaavakM SaUd`M vaOSyaM xai~uaamaova vaa | mnyaadovaaivacaroNa ivap`ijavhaM tqaaowrot\ |
The one is defeated in unreasonable deliberations if propagates false principles
then his tongue by severed and he should be banished from the kingdom, as one
would banish a crow. Suggesting similarity of others gods with Vishnu, unity,
inferiority, speaking difference or defects in the attributes of Vishnu and
Lakshmi, propagation devotion to gods other than Vishnu are the five forms on
improper conduct. If such statements made by Shudra, Vaishya or Kshatriyas
they should be destroyed in the case of Brahmins their tongue should be
severed..

svaiswanto p`maaNaM ca prisawantdUYaNaM | va>vyamauBayaM vaaso jalpo caoit sataM matma\ | Avaa@yadUYaNaM tka-dagamaova
saaQanaM | vaa@yata%pya-iva&PtO maanamanyannacaanyaqaa |
In deliberations, the one who proposes and the one who contradicts both should
place the strong points of their submissions and the defects in the opposing
submissions. If one opposes the submitted statements then the meaning of the
propositions should be suitably clarified. The propositions based on scriptures
should be clarified only from scriptural evidence. For convincing if any
subsidiary evidences are needed then the same may be provided. Bit in the
beginning itself the subsidiary evidences should not cited.

sataorova yada spQaa- gaNatao|qaa-qa-maova vaa | tda jalp: samaui-YTst~ ivaVaM pirxayaot\ | \ivaVaprIxaapUvaa- ih sa%kqaa
jalp ]cyato | sava-&a vaOYNavaa: pHca saPt vaaoBaya sammata: | AiQaka vaa yaqaalabQaa: p`aiSnakastu prIxakaa: |
]Bayaao: p`Snakt-u%vaat\ p`aiSnaka [it kIit-ta: | tdaBaavao gauNaaodo`kM dSa-yaotaM pRqagjanao | ivaVasaamyao kqaa kayaa-
(nyaqaOkprajaya: | ivaVaonyaaodND\yaeva syaad\ yaid naaoccasya iSaYyataM | va`jaot\ pScaad\ yaqaavaad eva jalp:
p`kIit-t: | Aqa-inaNa-yahotu%vaad\ vaado p`Snaao jayao|ip tu | na jalpo tu puna: p`Sna: saByaanau&aM ivanaa Bavaot\ |
168
When deliberations take place between equally competent ones or for the
purpose of receiving gifts they are said to be debates. Before the debate
commences the qualification as to the wisdom should be scrutinized. Because
only then the deliberations are said to be a debate. Those who are well versed in
the scriptures of both, the one who proposes and the one who contradicts, who
are devoid of anger, hatred and such other defects, five, seven or in odd
numbers as may be needed and acceptable to both, as the devotes of Vishnu
should be selected as judges. They are also known as the Questors, since they
question. If there were no such Questors then even am ignorant one may be
judged as wise one by sheer force of arguments. Without there being equality in
wisdom there could no equality in discussion. Therefore discussion should be
continued only when there is equality in wisdom between the one who
proposes and the one who contradicts. Other the less intelligent will easily be
defeated. If the one who is defeated does not accept the one who succeeds then
he should be penalized. If the one is defeated has any doubts then they be asked
for clarification. Because so long there remain any doubts the submission do not
become conclusive, But this is not possible unless the assembled members
consent to those questions being asked. Otherwise, since the purpose of
judgment is to decide success and failure, there is scope for further discussions.

spQaa- sataM ivatNDa syaat\ t%vaivaPlaavakOya-da | maUlapxaga`hapota ivatNDa kivaiBama-ta | satamaova ivatMDa
syaadsataM jalp eva tu | evaM jalpivatMDoit (uBayaao: saihta kqaa | Ap`kaSya: svapxaao ih paYaaMDanaaM yatstt:
| Aaga`hoNaOva pxasya tka-ganabalaona tu | dUYayaodova paYaMDana\ t%vaivaPlaavakana\ sada | t%xaNaaM inaYaoQyaa%vaat\ toYaaM
pxaga`hao Bavaot\ | ivaYNauBa>\yannaQamaa-#yast%vaivaPlava eva tu | BaaOWadIna\ yat: savao- t%vaivaPlaavakastqaa | sava-
naistkavaadI vaa svamanaIYaamatao|ip vaa | tsyaaip pxaM saMiEa%ya dUYayaod\ vaa@yayaui>t: |
Without firm conviction about one’s own beliefs discussions become fruitless,
argumentative confrontation. In proper discussions not only one should place
one’s opinion firmly but also give occasion for the opponent to place his
opinion firmly. One’s own submissions should not be disclosed to the opponent
at the very outset but on the basis of scriptures and reasoning should assail the
submissions of the opponent. For that purpose the submissions of the opponent
should be thoroughly examined and scrutinized. All submissions which
contradict the supremacy of Vishnu are the result of obscurity. Since this is
predominantly observed among the followers of Buddha, their views are
considered opposed to Dharma, the principles of righteousness. Declaring what
is seen here and now alone is the true, they may reject the scriptural statements.
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yasya naOvaagamaao maanaM tM ba`Uyaad\ AagamaaEaya: | Qamaa-qaa-oqa vaOqavaayaM tva pxasya saMga`h: | Qamaa-qa-Scaonna Qamaao- ih Sa@yaao
d`YTuM ivanaagatmaat\ | yaqaanaumaIyato ihMsaa paphotustqaOva ih | Qama-hotu%vamaPyasyaa AnaumaatuM sauSa@yato | vaRqaapxaM vaRqaa
hnyaaVid kiScai%yamau<arma\ |
If scriptures are not accepted as testimony then he should be asked whether his
arguments are in consonance with some scriptures or they are mere collection of
opinions? Because in the absence of scripture are no other truly experienced
testimony. Taking life of the animals during performance of sacrifices would be
heinous crime resulting in demerits if there was no scriptural sanction. In which
case it would be possible to justify taking life of the animals during
performance of sacrifices as a meritorious act.

[%yaSa>aO sataM savao- saMBaUyaaip inavarNaM | kuya-rovaasataM saMtst%vaivaPlaaivanaaM jayao | yaoYaaM ivaYNaao: samaM ikiHcadiqakM
vaa na tu @vaicat\ | xaraxaraaByaaM iBannaM ca ivaYNauM pSyaint yao sada | tartmyaimadM sava-jaIvaanaaM p`kRtorip |
Bagavawima-Naao ina%yaM to sant: pirkIit-taa: | praijatoYvasa%saU>M raja dNDM p`tapyaot\ | jaItoYau sa%svasaid\Bastu
rajaaodasaInataM va`jaot\ | yaavadoYaaivajaota syaadqa dNDM inapatyaot\ | [%yaaid ba`*matko- |
If the persons engaged in discussion are unable to confront the opponents then
all the noble ones should gather together to invalidate the submissions of the
opponent. Those who deny the existence of any one similar or superior to
Vishnu, who consider him transcendental than the mutable and the immutable,
who accept in creation gradation – tartmya, and ever follow the righteous
principles of Vaishnavas, they are verily the noble ones. When the ignoble ones
fail in the debate then the king should sever their tongue. If the noble ones vome
to be unsuccessful then they should wait for the proper time to come till the
opponents could be finally defeated, thus has been mentioned in Brahmataka.

Upanishad:

saa haovaca | AhM vaO %vaa yaa&val@ya yaqaakaSyaao ta vaOdohao vaaogapu~ ]jyaM QanauriQajyaM kR%vaadaObaaaNvantaO
sap%naaitvyaaiQanaaO hsto kR%vaaopaoi>aYzd\ evamaovaahM WaByaaM p`SnaaByaamaupaodsqaama\ | taO mao ba`UhIit | pRcC gaagaI-it |
She (Gargi ) said, as a warrior son of Kashi or of Videha would rise holding his
unstrung bow strung, and aim with two sharp arrow I do ask you, Yajnyavalkya
two pointed questions. Ask, said Yajnyavalkya.

Bhashya:

170
baaNas%vayaaomaya: p`ao>: Sarao naalaao|sya kIit-t: | [%yaiBaQaanaM | kma-rsty tda baaNaM tIxNaM naHjailakaiBadM |
saMdQaana Saro yaaMtM rajaanaM na ddSa- h | [it pad\mao |
The arrow fixed with pointed iron is known as Sar, When the Sar was being fixed
to the arrow known as Anjalika, the king who was on his did not observe the
same, thus in Padma Purana.

Note:
The reference to the arrows here is not clear except perhaps to point out that
the the concealed purpose was not observed by Yajnyavalkya. But this too
appears far fetched understanding.

Upanishad:
saa haovaaca | yadUQvMa- yaa&val@ya idvaao, yadvaa-k\ pRiqavyaaM, yadntra VavaapRiqavaI [mao yad\BaUtM ca Bavacca
BaivaYyaScao%yaacaxato kismaMstgaotM ca p`aotM caoit |
She said, that which is above the heaven, that which is beneath the earth, that
which is between the two, heaven and earth, that which is called past, present
and the future, across the space tell me Yajnyavalkya, what is that which is
woven like warp and woof?

sa haovaaca | yadUQvMa- gaagaI- idvaao, yadvaa-k\ pRiqavyaa, yadntra VavaapRiqavaI [mao yad\BaUtM ca Bavacca
BaivaYyaScao%yaacaxato AakaSao tdaotM ca p`aotM caoit |
He said, that which is above the heaven, that which is beneath the earth, that
which is between the two, heaven and earth, that which is called past, present
and the future, across the space is, verily, that which is woven like warp and
woof?

Bhashya:
dIPtorakaSaSabdao>a EaI i) savaa-Eayaa mata | tdaEaya: prao ivaYNau: saao|sqaUlaaidgauNaao mata: | [it skando |
AakaSa means the sky which bright and resplendent, Lakshmi being known for
that reason as AakaSa. The entire world finds shelter in her. Vishnu in whom she
finds shelter is endowed with subtle attributes, thus on Skand Purana,

Upanishad:
saa haovaaca | namasto|stu yaa&val@ya yaao ma etM vyavaaoca: | AqaaprsmaO Qaaryasvaoit | pRcC gaagaI-it |

171
She said, salutations to you, Yajnyavalkya, who has answered this question of
mine. Be ready for my second question. Ask Gargi, said Yajnyavalkya.

saa haovaaca | yadUQMa- yaa&val@ya: idvaao yadvaa-k\ pRiqavyaa, yadntra VavaapRiqavaI [mao yad\BaUtM ca BavaSca
BaivaYyaccao%yaacaxato kismaMstdaotM ca p`aotM caoit |
She said, that which they say is above heaven, which is beneath the earth,
which is between the two, the heave and earth, which people call past, present
and future across what that is woven like warp and woof?

sa haovaaca | yadUQMa- gaagaI- idvaao yadvaa-k\ pRiqavyaa, yadntra VavaapRiqavaI [mao yad\BaUtM ca BavaSca BaivaYyacca
[%yaacaxat AakaSa eva tdaotM ca p`aotM caoit | kismana\ KlvaakaSa AaotScap`aotScaoit |
He said, that which is above heaven, which is beneath the earth, which is
between the two, the heave and earth, which people call past, present and future
across by Space is that which is woven like warp and woof. Across what , that
which is the Space woven like warp and woof?

Bhashya:
puna: p`Sna: savaa-Qaara p`kRitit%yanaupirt%vao naamaQaarNaaqa-ma\ | AkaSa evao%yaQaarNaat\ | punarui>: SabddaoSaao
nyaUnaaiQa@yaaidkM tqaa | na ijagaIYaukqaayaaM tu karNaM syaa%prajayao | @vaicaiWVaiQaksyaaip sKlanaM saMBavaoVt: |
t%vainaNa-yavaOlaaomyaM ivalaMbaao vaa mauhUt-t: | ivaVadaOba-lyahotu: syaadtismana\ prajaya: | [it ba`*maaNDo | At:
t%vainaNa-yaivaraoiQapunaru>\yaadIina inaga`h: |
Again, the query. The Prakriti (Lakshmi) thus having been mentioned, the query
comes to be resolved with Space as the substantive mark. Reiteration,
imperfection in using words, minimal or excessive emphasis can be the reason
for failure in discussions. It is possible that even in submissions by men of
wisdom there could be paucity of rhetoric or error in assertions. This does not
establish any lack of intelligence, In discussing extremely complex principles
mistakes, delays, or error in organizing is natural and possible, which may result
in setback, thus has been mentioned in Brahmand Purana. Therefore in some
instances contradictory submissions or reiteration lacking wisdom could be the
reasons of failure in debates.

Upanishad:

172
sa haovaaca | etWOtdxarM gaaiga- ba`a*maNaa AiBavdint AsqaUlaM AnaNau Ah`svaM AdIGMa- AlaaoihtM AsnaohM AcCayaM
Atma: Avaayau AnaakaSaM AsaMgaM ArsaM AganQaM AcaxauYkM AEaao~M Avaak\ Amana: AtojaskM Ap`aNaM Amau#yaM
Amaa~M AnaMtrM Abaa(M | na tdSnaait ikMcana | na tdSnaait kScana |
He said, that, O Gargi, the knowers of Brahman, call the Imperishable, neither
the gross nor the small, neither the short nor the long, neither glowing bright
nor moist as attachment, neither shade nor darkness, neither air nor space,
without attachment, taste, smell, eyes, ears, voice, mind or measure, having
neither interior nor exterior. It eats nothing, nor any one eats It.

Bhashya:
p`isawsqaUlasaUxmaaidvaOlaxaNyaad\ janaad-na: | AsqaUlaaidirit p`a>ao naOva sqaaOlyaaVBaavat: | AnaavaRtostmaao naasya
svaatn~anyaaVto @vaicat\ |
Janardana is distinctively different than any thing gross, subtle or such other
manifest things. Because of his being described as neither gross not subtle does
not mean that things gross or subtle things do not exist. Since he is without any
gross covering he cannot be destroyed, besides being independent of all else.

Upanishad:
etsya vaa Axarsya p`Saasanao gaaiga- saUyaa-cand`masaaO ivaQaRtaO itYzt: | etsya vaa Axarsya p`Saasanao gaaiga- inamaoYaa
mauhUt-a Ahaora~aiNa AQa-maasaa maasaa ?tva: saMva%sara [it ivaQaRtaistYzint | eYasya vaa Axarsya p`Saasanao gaaiga-
p`acyaao|nyaa naV: syandnto SvaotoBya: pva-toBya: patIcyaao|nyaa yaM yaM ca idSamanau | etsya vaa Axarsya p`Saasanao
gaaiga- ddtao manauYyaa: p`SaMsait yajamaanaM dovaa: dvaMaI- iptrao|nvaaya<aa: |
Verily, at the command of that Imperishable, O Gargi, the Sun and the Moon
stand in their positions; at the command of that Imperishable, O Gargi, heaven
and the earth stand in their positions; at the command of that Imperishable, O
Gargi, the moments, hours, days and nights, fortnights, months, seasons stand
in their positions; at the command of that Imperishable, O Gargi, some rivers
flow eastward from the white mountains and others westward; at the command
of that Imperishable, O Gargi, men praise the liberal, gods praise the sacrifice
and fathers taking shelter in oblations.

Bhashya:
VavaapRiqavyaaO EaIBaUmaIkoSaaO saUya-ivaQaU mataO | dIPto: pRqau%vaat\ &anaacca tqaa*laadivaQaorip | tdaQaarao hirina-%yaM

173
svaatn~\yaoNa p`Saaasak: AaQaar%vaM iEayaao yaccatcca ivaYNaao: p`Saasanaat\ | td\balaana\ svatn~M svatn~ao|tao hir:
sada | [it mahamaImaaMsaayaama\ |
Vavaa - heaven is luminous, pRiqavaI - the earth is spread over, EaIBaUmaI is expansive, saUya- is
all-wise, cand` is the pleasant, thus is the explanation. The supporter of all is Hari,
the ever independent regulator. Sri, Lakshmi is the regulator with his energy and
regulated by him. She is not independent, Hari alone ever being the independent
one.

na tsya p`akRta maUit-mMa-asa maodaoist saMBavaa | nayaaoiga%vaadISvarat\ sa%ya$pacyautao ivaBau: | [it varaho | Aaid%yavaNMa-
tmasastu paro [%yaadoSca | na sa<annaasaducyato | Adu:KmasauKM samama\ | na p`&M naap`&M [%yaaid ca | [it Axar
va`a*maNaM |
He has no gross form endowed with flesh and bones. Unattached, supreme he is
the immutable form of the sa%ya, the Prime Existence, thus in Varah Purana. Of
luminous brilliance like the form of the Sun beyond darkness, thus having been
described. The Prime Existence has not been spoken as non-existence. Equal in
happiness and sorrow. Endowed with consciousness as well as absence of
consciousness. Thus is the imperishable Brahma.

Upanishad:

yaao vaa etdxarM gaaiga- Aivaid%vaa Aismana\ laaoko jauhaoit yajato tpstPyato bahUina vaYa-sahasa`aiNa AMtvadovaasya td\
Bavait | yaao vaa eydxarM gaaiga- Aivaid%vaa Asmaallaokat\ p`Oit sa kRpNa: | Aqa sa ya etdxarM gaaiga- ivaid%vaa
Asmaallaokat\ p`Oit sa ba`a*maNa: |
Whosoever, O Gargi, performs in this world sacrifices, worships, penances
even for thousand years the same will have end. Whosoever, O Gargi, without
knowing this imperishable departs from this world he is miserable. But
whosoever knowing this imperishable departs from this world he is a man of
wisdom.

td\ vaa etdxarM gaaiga- AdRYTM d`YTR AEautM EaaotR AmatM mantR Aiva&atM iva&atR naanyadao|ist d`YTR naanyadao|ist
EaaotR naanyadao|ist mantR naanyadao|ist iva&atR | etismana\ Klau Axaro gaaiga- AkaaSa AaotSca p1aotScaoit |
Verily that imperishable, O Gargi, is unseeable but is the seer, is unhearable but
the hearer, unthinkable but one who thinks, unknowable but one who knows.
There is no other seer, no other hearer, no other hearer, no other thinker, no
other knower than this. By this imperishable is all this space woven like warp
and woof.
174
saa haaovaaca | ba`a*maNaa BagavaMt: tdova bahu manyaQvaM yad\ Asmaat\ namaskaroNa maucyaQvama\ | na vaO jaatu yayYmaakimamaM
kiScad\ ba`*maaoVM jaota [it | ttao h vaaca@navaI ]prrama |
She said, Venerable men of Wisdom, you may think it a great boon if you get
from him after prostrating to him. Thereafter she, Vachaknvi remained silent.

|| [it Axar ba`a*maNama\ ||

Thus ends the Akshara Brahmana.

175
 baRhdarNyakaopinaYad\ BaaYyama\
III
|| Aqa Saaklya ba`a*maNama\ ||

Thus begins the Shakalya Brahmana.

Upanishad:

Aqa hOnaM ivadgqa Saaklya: pp`cC | kit dovaa ya&val@yaoit | sa hOtyaOva inaivada p`itpodo yaavaMtao vaOSva dovasya
inaivaVucyaMto `yaSca ~I ca Sata ~yaSca ~I sahsa`a [it | Aaoimait haovaaca | k%yaova dovaa yaa&val@yaoit |
~yais~MSaidit | Aaoimait haovaaca | k%yaova dovaa yaa&val@yaoit | YaiLit | Aaoimait haovaaca | k%yaova dovaa
yaa&val@yaoit | ~ya [it | Aaoimait haovaaca | k%yaova dovaa yaa&val@yaoit | Waivait | Aaoimait haovaaca | k%yaova
dovaa yaa&val@yaoit | AQyaQa- [it | Aaoimait haovaaca | k%yaova dovaa yaa&val@yaoit | ek [it | Aaoimait haovaaca
| ktmao to ~yaSca ~I ca sSata ~yaSca ~I ca sahsa`oit |
Then Vidagdha Shakalya asked, how many gods are there Yajnyvalkya?
Yajnyvalkya replied with the following invocation, as many as are mentioned
in the nivid (invocation) praising the Vishvadevas, namely three hundred and
three, and three thousand and three. But he (Shakalya) asked, how many gods
are there Yajnyvalkya? Yajnyvalkya replied, thirty three. But he (Shakalya)
asked, how many gods are there Yajnyvalkya? Yajnyvalkya replied, six. But he
(Shakalya) asked, how many gods are there Yajnyvalkya? Yajnyvalkya replied,
three. But he (Shakalya) asked, how many gods are there Yajnyvalkya?
Yajnyvalkya replied, two. But he (Shakalya) asked, how many gods are there
Yajnyvalkya? Yajnyvalkya replied, One and a half. But he (Shakalya) asked,
how many gods are there Yajnyvalkya? Yajnyvalkya replied, One. Yes, but
which are those three hundred and three and the three thousand abd three?

sa haovaaca | maihmaana evaOYaamaoto | ~yais~MSat\ tu eva dovaa [it | ktmao to ~yai~MSaidit | AYTaO vasava ekadSa
| rud`a WadSaaid^yaa: t eki~MSad\ | [nd`ScaOva p`japitSca ~yais~MSaaivait |
Yajnyvalkya said: they are but the manifestations, but there are only thirty three.
Shakalya asked, which are these thirty three? Yajnyvalkya said: the eight Vasus,
eleven Rudras, twelve Adityas, thus the thirty one, together with Indra and
Prapati, they becomes thirty three.

Bhashya :

yao yao|vara: saurasto tu proYaaM maihmaaTmaka: | mahI%yau>M ih maaha%myaM maihmaanaao ih tunmata: | evaM ih
maoihmaaSabdstWSa%vaM vad%yayaM | ya~ maaha%myavaacaI syaat\ mah%vaM maihmaa tqaa | ~yais~MSa%sauraNaaM ih pirvaarstt:
176
pro | YaNNaamaoto ~yaaNaaM to to Wyaao saaiQaksyataO | eksya saao|ip k`mat: praQaInasva$ipNa: |
praqaInabalaaScaOva praQaInap`vaR<aya: | ek eva svatn~ao|saaO Bagavaana\ puruYaao<ama: |
Whoever among the gods is inferior they are subservient to the superior ones. mahI
means the superior, maihmaanaao means subservient. Thus these words are used in
scriptures. Wherever the word maaha%mya is used there subservient one is assumed.
The thirty-three gods are refuge to the other gods. Among the thirty three gods,
twenty seven of them are sheltered by the remaining six. Out of the six three
are sheltered by the other three. Four are sheltered by two and among the two
one shelters the other. When it is said that one is sheltered by the other then it is
to suggest that the latter is superior to the former, in form, in essence as well as
in attributes. Only Purushottama, the best among all is superior to and
independent aof all others.

Upanishad:

ktmao vasava [it | AignaSca pRiqavaI ca vaayauScaaMtirxaM ca Aid%yaSca VaOSca cand`maaSca naxa~aiNa ca eto vasava:
| eteoYau hIdM vasau savMa- inaihtimait tsmaad\ vasava [it |
Which are the Vasus? (Yajnyvalkya said) Fire, earth, air, sky, sun, heaven,
moon and the stars – these are the Vasus for in them all this is posited,
therefore they are called Vasus.

Bhashya :

Ag,Ma- ivaYNauM nayaoVsmaat\ saupNaao-|ignaruda)t: | p`iqatM hirmaadaya vatIit p`iqava: smaRt: | td\Baayaa- pQiqavaI naama
yat\ tidcCanausaairNaI | sava-&anaat\ tqaa||yauYT\vaat\ saU~a%maa vaayaurucyato | Aaid kala isqatao yasmaadaod%yastu
sadaiSva: | EawanaamaOva t%p%naI sava-syaantina-rixaNaat\ | AMirxaimait p`ao>a dovaoByaao|iQakvaIxaNaat\ | VaOrumaa ca
samaui-_YTa vaaga\ $pa Vaoitka yat: | t eto sava-dovaoByaao ivaiSaYTa stWSaa: pro | naxa~imand` ]i_YTScand`: kama
]da)t: | A~aNaat\ saUya-cand`aVO ra*laadaScaOva hotut: | vaasayaint jagaVsmaadoto|YTaO vasava: smaRta: | &anaaid
YaD\gauNaa: YaT\sau tanyaByaao|iqaka yat: vasuaYvaip ca evaaocca ivand`aVa: pUva-kIit-ta: |
Superior is Vishnu and since he is transported by the wide-winged Garuda is
known as Agni, the vital energy. Since he conveys Vishnu who as p`iqat:,
complete in himself he is known as p`iqava: and his female counterpart as pRiqavaI,
following his example. Being fully wise in wisdom and as one who extends the
lifespan the thread (the self that binds is known as vaayau. Existing from the
beginning and ever being auspicious is Aaid%ya, the Sun. His female counterpart
being keen observer from within is known as Eawa, ever receptive. The divinity
known as Antirxa is called because abiding within she is observes. VaO, the space is
]maa, the presiding deity over the tongue, which makes speech understandable.
The six deities are superior to the rest of the deities. The star is Indra, the Moon,
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kama, the Desire. Since Indra is not shielded by the Sun or the Moon, he is known
naxa~, na – not, xa~ - protected. Since he provides soothing pleasures kama - the
Desire is known as Moon. The since these eight deities safeguard the worlds
from the different quarters they are known as vasau, the guardians. Since in
Wisdom and other attributes the six deities being far superior they are superior
among the thirty-three divinities and as well among the eight Vasus. .

Upanishad:

ktmao rud`a [it | dSaomao puruYao p`aNaa Aa%maOkadSa: | to yadasmaacCarIranma%yaa-du%k`maint Aqa raodyaint | tVova
raodyaint tsmaat\ rud` [it |
Which are the Rudras? (Yajnyvalkya said): Breaths in a person with mind as the
eleven. When they depart from this body they roar with turbulence. Because
they roar with turbulence they are known as Rudras.

Bhashya :

p`aNaaVa vaayaupu~astu dSa bauW\yaiBamaanavaana\ | baRhspit (oto rud`a [%yaova kIit-ta: |

The five breaths, the offspring of Vayu and mind, presided over by Brhaspati
are known as the Rudras.

Explanation:

The ten vaayaupu~a are the five organs of senses and five organs of actions being
energized by vaayau, the Prime Breath and presided ver the mind, the presiding
deity being Brihaspati. When with the death of the body these

Upanishad:

ktma Aaid%yaa [it | WadSa vaO maasaa: saMva%sarSca | et Aid%yaa: | eto hIdM sava-maaddanaa yaint | to yaiddM
sava-maaddanaa yaint tsmaadaaid%yaa [it |
Which are the Adityasa? (Yajnyvalkya said): The twelve months of the year,
these are the Adityas. Because they lead along all these (the twelve months).
Since they carry all these they are known the luminous suns (Adityas).

Bhashya :

maasaaiBamaainanaao yao tu yamacand`yauta iWYTma\ | Qaa`~y-maaVa Aid%yaa [nd`asivaU\YNaU naOvatu |

Leaving Indra and Vishnu the deities presiding over the months are QaatR and Aaya-maa
and the rest including Yama and the Moon.,
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Explanation:
Sri Madhva’s list of Aaid%yaas differ from the traditional list accepted since vedic
times that included Mitra, Varuna, Aryama, Amsha, Bhaga, Aditya and
Martanda - „AYTaO pu~asaao Aidtoyao- jaatastnvapir | which later in Mahabharata came to be
twelve in number namely Dhata, Mitra, Aryama, Shakra, Varuna, Amsha,
Bharga, Vivasvana, Pushana, Savita, Tvastha and Vishnu „Qaata ima~ao|ya-maa Sakao va$Na:
AMSa eva ca | Bagaao- ivavasvaanpaUYaa ca saivata dSamastqaa || ekadSastqaa %vaYTa WadSaao ivaYNau$cyato |”. In Madhva’s
list the names of Shakra and Vishnu are not included but replaced by the names
Yama and Chandra, the reason is not clear though the attempt to explain in
some commentaries for the exclusion is hardly convincing.

Upanishad:

ktma: [nd`: ktma: p`jaapit: | stanaiya%naurovaoond`ao ya&: p`jaapitirot | ktma: stanaiya%nauirit | ASainairit |
ktmaao ya& [it | pSava [it |
Who is Indra, who is Prajapati ? (Yajnyvalkya said): Indra is the thunder,
Prajapati is sacrifice. Which is the thunder? The thunder bolt. Which is the
sacrifice ? The sacrificial offering (of animals).

Bhashya :

stnaiya%naaoriBbBamaainanaI vaayaujais%vand` ]cyato | sa eva vaja` [nd`sya saao|SainacaaScanaadro | ya&ao naamaond`pu~ao yaao
jayant [it caaocyato | sa eva pSuamaana%vaat\ pSavaScaoit kqyato |
Indra who among the Vasus is endowed with the form of naxa~ - the star, is also
endowed with the form of thunderbolt, named ASaina, the offspring of Vayu. ya& is
Indra’s son, also known as Jayanta and the presiding deity of sacrificial
offering (of animals)is known as pSau.

Upanishad:

ktmao YaiLit | AignaSca pRiqavaI ca vaayauScaantirxaM ca Aaid%yaSca VaOSca | evaOto YaL\ | etoYau hIdM savMa-
YaiLit |
Who are the six deities? (Yajnyvalkya said) : Fire, earth, air, intermediate
space, sun and the heaven. These are the six, verily, these arw all the six.

ktmao to ~yaao dovaa [it | [ma eva ~yaao laaoka: | eYau hImao dovaa [it | ktmaaO taO WaO dovaaivait | AnnaM caOva
p`aNa Scaoit | ktmaao|Qyaw- [it | yaao|yaM pvat [it | tdahu: Ayadyamaok [vaOva pvato | Aqa kqamaQyaw- [it |
yadismainnadM sava-maQyaaQnaao-t\ tonaaQa-w [it | ktma ekao dova [it | p`aNa [it | sa ba`*ma %yaid%yaacaxato |

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Who are the six deities? (Yajnyvalkya said): there are verily the three worlds,
for in them the three deities dwell. Which are the two deities? (He said): food
and breath. Which is the one and a half? (He said): this one here which blows.
Regarding this some say, since he blows like one who blows,How then is he ne
an a half? (He said): because when he blows every thing here grew up. Which
is the One Deity? ? (He said): The Prime Breath. He is Brahman, They call him
%yat\.
Bhashya :

evaM p`aQaanyatao dovaas~yais~MSat\ p`kIi-t-ta: | dxaignap`mauKa: savao- p`aNaa eva vaayaujaa: | rud`a Aip tdavaoSaat\
pRqa=\ saaoidirta [va | kama evaanauivaYT%vaadinaruwSja naaoidt: | manvaavaoSaaidnd`jastu saMKyaayaamanauvaoiSat: |
AiSvanaaO inaima-itScaOva kubaorsca ivanaayak: | Aya-mNyaMSaaidcatuYau- ivaSaoYaavaoSasaMyauta: | A~ao>a Aip pRiqavyaaVa
AMntyaa-imaba``*maNao Bavait |
Thus the principal divinities are primarily thirty-three in number. Therefored
Daksha-fire being progeny of Prime Breath, Vayu has not been separately
mentioned. Similarly Rudra also being effulgence has not separately mentioned.
Anirudhha being effulgence of kama, has not separately mentioned. Indra’s son
Jayant is no less than Manu. Ashvins, Fate, Vinayaka being part of Aryama has
not separately mentioned. All the divinities like earth and others are all posited
within Brahman, the effulgence of Satya, the Prime Existence. .

YaYTup`Qaanaais~s~ao ih vaayaumaInd`maosSvara: | svaBaayaa-NaaM svaaEayaa%vaat\ to laaoka &ana$pt: | pdOkad\

ba`*mavaayvaaostu pdsaamyaaicCvasya ca | SaoYasyaaip to naOvaaoi>: pRqak\ Eawa ca maarut: | W\yaaO dovaaivait
saMp`ao>avannaM Eawa p`kIit-ta | AtI%vaad\ dovataByaao naot%%vaaccaannamaucyato | Eawoit vaayaao: pi%na saap`aNaao vaO
ivaYNauru<ar: | Nao%yaovaanand ]i_YT Aa saM tat\ p`kRYTt: | p`aNaao ih Bagavaana\ ivaYNaurQyawao- vaayarucyato | AQyawa-
ih gauNaa ina%yaM vaayaaorQyaw- eva tt\ | na caOk%vaM Bavaod\ vaayaao: tiwiSaYTao yatao hir: | na ca iWtiyata tismana\
p`IitrByaiQaka hro: | tonaaQyaw-gauNaao yasmaat\ dovatagaNaat\ | na caaSa@yaM na caap`aPyamatao|Qyaw- [tIirt: |
Among the principal six divinities Vayu, Indra and Siva supported by their
female companions are illustrious as the form of Wisdom. The status of
Brahma, Vayu and Siva are on equal footing. Even their female companions -
Sarasvati, Shraddha and Uma are on equal footing. Therefore if one is
propitiated it is like propitiating the others. Vayu, the Prine Breath - Shraddha
are AtIt, that is to say superior to Siva-Uma and said to be the nourishment for
the divinities. Na means bliss, being comprehensively blissful – p`kRYTt:, P`aaNa, Prime
breath, verily is resplendent Vishnu himself, his other half being spoken as P`aaNa,
Prime breath. Since P`aaNa, Prime breath is ever comprehensive in attributes he is
known as AQyawa-, but does not become one with or even as the second to Vishnu,

180
since Hari is superior to all. Vayu neither is capable nor does control the worlds
therefore is known as AQyawa- as the secondary support.

A%yaMtrMgaM yat\ tsmaanhro: pRqagaIirta | EaI: sva$pivaBaodo|ip savaao-%kRYTaip ina%yaSa: | tsyaa Aip prao ivaYNaugau-
NaO: savao-tdaoYavaana\ | ek [%yaucyato ina%yaM yasmaannaanyastaivaQa: | t%prao vaa gauNaaod`ko ba`*maasaaO gauNapUit-t: |
tqaa%vaona yatao ina%yamaivakaroNa yaait ih | tud%yau>sttao ivaYNau: sava-dovaoSvaroSvar: |
Though differs in form, EaI, Lakshmi, being best among all and exceedingly
fond, Hari is not different from him. Even then since fully endowed with all
auspicious attributes and without any defects Vishnu is said to be singularly
supreme one, none being equal to or greater than him. Since endowed with
entirety of attributes he is known as Brahman. Since he has been faultless from
beginning Vishnu is known as %yat\, the god of all gods, thus in Maha Mimamsa
scripture.

Upanishad:

pRiqavaI eva yasyaanatyanama\ Aignalaao-k: manaaojyaaoit: yaao vaO tM puruYaM ivaVat\ sava-syaa%maana: prayaNaM sa vaO vaoidta
syaad\ yaa&val@ya: | vaod vaa AhM tM puruYaM sav-asyaa%manaM prayaNaM yamaa%qa: | ya evaayaM SaarIr: puruYa: sa eYa: | vad
eva Saaklya | tsya ka dovata | AmaRtimait haovaaca |
Verily, the earth is whose dwelling place, fire is whose radiant world, mind is
whose luminous light, self is whose ultimate haven, he will surely be the knower,
O Yajnyavalkya. (Yajnyavalkya said) Verily I know that Person, who is the
ultimate asylum of every self, of who you have been speaking. This very person
who dwells here in the body. Ask further Shaklya. (Shaklya said) Who is his
deity? The nectar (said Yajnyavalkya).

kama eva yasyaanatyanama\ )dyaM laaok: manaaojyaaoit: yaao vaO tM puruYaM ivaVat\ sava-syaa%maana: prayaNaM sa vaO vaoidta
syaad\ yaa&val@ya: | vaod vaa AhM tM puruYaM sava-syaa%manaM prayaNaM yamaa%qa: | ya evaayaM kamamaya: puruYa: sa eYa: |
vad eva Saaklya | tsya ka dovata | is~ya [it haovaaca |
Verily, the desire is whose dwelling place, heart is whose radiant world, mind is
whose luminous light, self is whose ultimate haven, he will surely be the knower,
O Yajnyavalkya. (Yajnyavalkya said) Verily I know that Person, who is the
ultimate asylum of every self, of who you have been speaking. This very person
who desires dwells here in the body. Ask further Shaklya. (Shaklya said) Who is
his deity? Women (said Yajnyavalkya).

$paNaOva yasyaanatyanama\ caxaulaa-okao manaaojyaaoit: yaao vaO tM puruYaM ivaVat\ sava-syaa%maana: prayaNaM sa vaO vaoidta syaad\
yaa&val@ya: | vaod vaa AhM tM puruYaM sava-syaa%manaM prayaNaM yamaa%qa: | ya evaasaavaaid%yaao puruYa: sa eYa: | vad eva
Saaklya | tsya ka dovata | sa%yaimait haovaaca |
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Verily, the form is whose dwelling place, eye is whose radiant world, mind is
whose luminous light, self is whose ultimate haven, he will surely be the knower,
O Yajnyavalkya. (Yajnyavalkya said) Verily I know that Person, who is the
ultimate asylum of every self, of who you have been speaking. This very person
who is the luminous sun dwells here in the body. Ask further Shaklya. (Shaklya
said) Who is his deity? Satya, the Prime Existence (said Yajnyavalkya).

AakaSa eva yasyaanatyanama\ Eaao~M laaokao manaaojyaaoit: yaao vaO tM puruYaM ivaVat\ sava-syaa%maana: prayaNaM sa vaO vaoidta
syaad\ yaa&val@ya: | vaod vaa AhM tM puruYaM sava-syaa%manaM prayaNaM yamaa%qa: | ya evaayaM EaaO~: p`aitEau%k: puruYa: sa
eYa: | vad eva Saaklya | tsya ka dovata | idSa [it haovaaca |
Verily, the space is whose dwelling place, ear is whose radiant world, mind is
whose luminous light, self is whose ultimate haven, he will surely be the knower,
O Yajnyavalkya. (Yajnyavalkya said) Verily I know that Person, who is the
ultimate asylum of every self, of who you have been speaking. This very person
who hears dwells here in the body. Ask further Shaklya. (Shaklya said) Who is
his deity? The Quarters, (said Yajnyavalkya).

tma eva yasyaanatyanama\ )dyaM laaokao manaaojyaaoit: yaao vaO tM puruYaM ivaVat\ sava-syaa%maana: prayaNaM sa vaO vaoidta syaad\
yaa&val@ya: | vaod vaa AhM tM puruYaM sava-syaa%manaM prayaNaM yamaa%qa: | ya evaayaM Cayamaya: puruYa: sa eYa: | vad eva
Saaklya | tsya ka dovata | maR%yairit [it haovaaca |
Verily, obscurity is whose dwelling place, heart is whose radiant world, mind is
whose luminous light, self is whose ultimate haven, he will surely be the knower,
O Yajnyavalkya. (Yajnyavalkya said) Verily I know that Person, who is the
ultimate asylum of every self, of who you have been speaking. This very person
who obscures dwells here in the body. Ask further Shaklya. (Shaklya said) Who
is his deity? The Death (said Yajnyavalkya).

$paNaOva yasyaanatyanama\ caxaulaa-okao manaaojyaaoit: yaao vaO tM puruYaM ivaVat\ sava-syaa%maana: prayaNaM sa vaO vaoidta syaad\
yaa&val@ya: | vaod vaa AhM tM puruYaM sava-syaa%manaM prayaNaM yamaa%qa: | ya evaayamaadSao- puruYa: sa eYa: | vad eva
Saaklya | tsya ka dovata | Asauirit haovaaca |
Verily, the form is whose dwelling place, eye is whose radiant world, mind is
whose luminous light, self is whose ultimate haven, he will surely be the knower,
O Yajnyavalkya. (Yajnyavalkya said) Verily I know that Person, who is the
ultimate asylum of every self, of who you have been speaking. This very person
who is like luminous mirror dwells here in the body. Ask further Shaklya.
(Shaklya said) Who is his deity? The vital energy, (said Yajnyavalkya).

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Aap eva yasyaanatyanama\ )dyaM laaokao manaaojyaaoit: yaao vaO tM puruYaM ivaVat\ sava-syaa%maana: prayaNaM sa vaO vaoidta
syaad\ yaa&val@ya: | vaod vaa AhM tM puruYaM sava-syaa%manaM prayaNaM yamaa%qa: | ya evaayamaPsau puruYa: sa eYa: | vad
eva Saaklya | tsya ka dovata | varuNa [it haovaaca |
Verily, the water is whose dwelling place, heart is whose radiant world, mind is
whose luminous light, self is whose ultimate haven, he will surely be the knower,
O Yajnyavalkya. (Yajnyavalkya said) Verily I know that Person, who is the
ultimate asylum of every self, of who you have been speaking. This very person
who as water dwells here in the body. Ask further Shaklya. (Shaklya said) Who
is his deity? Varuna, (said Yajnyavalkya).

rot eva yasyaanatyanama\ )dyaM laaokao manaaojyaaoit: yaao vaO tM puruYaM ivaVat\ sava-syaa%maana: prayaNaM sa vaO vaoidta syaad\
yaa&val@ya: | vaod vaa AhM tM puruYaM sava-syaa%manaM prayaNaM yamaa%qa: | ya evaayaM pu~maya: puruYa: sa eYa: | vad eva
Saaklya | tsya ka dovata | p`jaapitirit haovaaca |
Verily, the semen is whose dwelling place, heart is whose radiant world, mind is
whose luminous light, self is whose ultimate haven, he will surely be the knower,
O Yajnyavalkya. (Yajnyavalkya said) Verily I know that Person, who is the
ultimate asylum of every self, of who you have been speaking. This very person
who is the son dwells here in the body. Ask further Shaklya. (Shaklya said) Who
is his deity? Prajapati, (said Yajnyavalkya).

Bhashya:

SarIrao manaurui_YT: kama: p`Vumna [xyato | Aaid%yasqastqaa rud`: SaaO~Scand` ]da)t: | Caayaamayastu ina?-itradSao-
saUya- evaca | pja-nyas%vaPsau puruYa: Sak`: pu~aiBamaanavaana\ | AmaRtM vaayaurui_YT: is~ya: EaIgaI-rumaa tqaa | sa%yaM ba`*maa
samaui_YTao garu%macCoYaka idsa: | AadoSaanaai_Sa: p`ao>a: maR%yauya-ma ]da)t: | Antga-tona $poNa vaayaurova %vasau:
smart: | palakona va$poNa ba`*maOvaa~ p`jaapit: | p`kaSa%vaantarao jyaitlaapkao baa( [tIya-to | manaisqata
manaaonaamnaI baaoQa$p%vatao rmaa | saOvaaignasqaa|dnaainna%yamaignair%yaova gaIyato | )dyaM bauiwsaMsqaasaa %vayanaM )id
ya<at: | caxau: saa dRiYThotu%vaadYTanaaM laaok eva saa | [it ca |
Manu is the presiding deity over gross body. Pradyumna represents desire.
Rudra exits in Aditya and Moon in the ear. Shadow represents fate, calamity.
The mirror represents the Sun. The Person in the water represents rain, the deity
presiding over a son is Indra, as the immortal one Vasu is referred, woman
stands for Lakshmi, Sarasvati and Uma. Satya means four-faced Brahma.
Garuda stands for the quarters. Yama represents death. Vayu himself dwelling
within is known as the vital energy and in the form of Brahma Prajapati
assumes parental responsibility. World represents external knowledge. Mind
being the source of Wisdom is where Lakshmi’s dwelling from where each day
flashes of wisdom originate. Heart is the place where Intelligence abides in.

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The instrument for seeing is the eye and the instrument for hearing is the ear.
That is what makes for many the worlds evident, thus in Mahasamhita
scripture.

bauiwvaR%yapoxayaa baih:p`kaSahotu%vaamaip dovyaa na ivaruQyato | [ma eva ~yaao laaoka [it pUvaao->anaaMdovanamanau>aO kqaM
laaok,maa~o sava-dovaanaamaaMtBaa-va:? ]>aMgaOkaro|nantBaa-bva: kqaM ? kqaM vaagaayaaigYau ? na caavaasamaa~ma~
ivavixatma\ | p`itSarIrmaip sava-devaaaamaavaasaat\ na laaokadinaaM ivaSaoYa: | samaqyaa-iQa@yaM caa~ ivaixatma\ |
When one accepts internal intelligence being the cause for external action,
Lakshmi is the reason for external responses would not be contradictory. If as
earlier said [ma eva ~yaao laaoka is for thee three worlds Vayu, Garuda and Maheshvara
are not accepted as presiding deities then then how could one assume earth,
space and the heavens to be subservient to those deities? Not only as the
dwelling place has been explained here. But having assumed reflected identity
in forms, it would be like denying special relationship between their essence
and their forms. Because in the statement [ma eva ~yaao laaoka the word eva used as
qualifying word would have been unnecessary in relation to the deities
presiding over the three worlds.

etoYau hIdM savMa- YaT\, yadismainnadM sava-maQyaaQnaao-t\, sa ba`*ma%yaid%yaacaxato, maihmaana evaOYaama\ [%yaaidYau
Yad\gauNaaod`okadInaamau>o: | AntBaa-vasya ca maihmakarNa%vaa>o: | [dM savMa- gauNaYaT\kM pUNMa- gaunaYaT\kima%yaqa-: | [vaM
Sabdao ivavaixa%vaad\ AyaM Bagavaana\ [itvat\ | evamaova [dM sava-maQyaaQnaao-t\ [it ca | gauNaaiQa@yaona tdQaIna%vao
ivavaixato inasa%vaaidkmantBava-it | ]<amaanaamaaiQakvyaaP%yaado: | na tu inavaasa%vaadaO gauNaaiQa@yaaidkma\ | kqaM
tnmahIma%vaanaantBaa-vamau@%vaa inavaasa%vamaa~oNaantBaa-va ]cyato | kqaM caanyaqaa kamaadInaaM p`isawmaihmaanaaM
s~Imaa~aidkM dovataocyato p`isawM caOtt\ |
There six are, verily, endowed with six attributes, All these are fully in Vayu,
Aditya is since beginning the effulgence of attributes. They are all fully supreme
among all, in such terms the greatness having been eulogized, their supremacy,
internal and externally is confirmed. [dM savMa- gauNaYaT\ means they are all endowed
with the six auspicious attributes. The word [dM should be understood as AyaM Bagavana\,
this resplendent Lord, the attributes being all gathered in him. Along with their
attributes the status of all the gods have been indicated. Therefore status cannot
be higher without the attributes being superior. Or else why the gradation of
status would have been referred after narrating the gradation of attributes? How
would otherwise possible to declare the importance of kama (p`Vumna) and others over
their female counterparts?

Aa%maadovaanaaM Bauvanasya gaBa-:, Aa%maato vaat:, [nd`ao vaO dovaanaamaoijaYT:, ba`*madovaanaaM p`qamaM sambaBaUva, AyaM vaava
iSaSayaa-o|yaM maQyama: p`aNa:, tmaota: saPtaixatya ]pitYznto, td yaa [maa Axana\ laaoihnyaao rajayastaiBaronaM
rud`a|nvaaya<aao `yacCu@laM tonaond`: | ASvamaoQa: k`tuSaoYzao jyaaoitEaoYzao idvaakr: | ba`a*maNaao iWpdaM EoYzao dovaEaoYstu
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maarut: | vaayauiBaa-maao BaImanaadao mahaOjaa: | savaoYaaM ca p`aiNanaaM p`aNaBaUt: | AnavaRi<ado-ihnaaM dohpato tsmaad\ vaayaudo-
vadovaao ivaiSaYT: | k`tuM sacant maarutsya vaoQasa: |
For divinities, the Self is source for their existens; Self verily is the prime
Breath; among the divinities Indra is the superior; among the divinities Brahma
was the first born; Vayu, verily being the central one is the offspring; for him
the seven seers performance penance, Abiding in the red veins in the eye Rudra
propitiates the Self, Abiding in the while of the eye Indra propitiates the Self.
Among sacrifice Ashvamedha is the supreme, supreme among the luminous
ones is the Sun, Among the bipeds the man of wisdom is the supreme, superior
among divinities is Vayu. Vayu with reverberating sound is the mightiest of the
mighty, dwelling within all the creatures, verily being the cause of the creatures
death. Therefore, Vayu, verily is the distinguished one being propitiated by all
others.

vaayaaora%maanaM kvayaao inaica@yau:, Aa%mat eYa p`aNaao jaayato, yaao vaayaaO itYzna\ dovaanaaM dovata vaayauvaa-yaaodo-vaao janaad-
na: | sa p`aNa masaRjat p`aNaaC`wama\ etsmaajjaayato p`aNa: | rud`M samaaiEata devaa rud`ao ba*maNamaaiEat: | ba`*maa
maamaaiEatao ina%yaM naahM kMiMcadupaiEato | [%yaaidSaay sava-~ | iEaya: p`saadM sa kuSaoSayaoSaya: | iEat: sa ican%ya:
p`SaMSaMsa SaaOirma\ | [%yaaid ca |
Men of Wisdom observe in Vayu, the Prime Breath the presence of the supreme
Self. Therefore Vayu bcame the prime Breath sustaining all the divinities.
Therefore Vayu is the stabilizing impulse, god of the gods. But Vishnu is
superior as god of even Vayu. He initiates Vayu to action, as a result p`aNa. prime
Breath becomes resurgent. The divinities take refuge in Rudra, Rudra takes
refuge in Brahma and Brahma takes refuge in Me and I (the supreme Self)
takes refuge in none, thus having been generally spoken.

Upanishad:

Saakalyaoit haovaaca ya&val@ya: | %vaaM isvad\ [mao ba`a*maNaa AMgaaravak`%naa [it |

Yajnyavalkya asked Shkalya, have these men of Wisdom made yoy carrier of
burning coals?

Further Explanation:
Obviously Yajnyavalkya was irritated by the questions which Shkalya conceited
that that he knows that Person, who is the ultimate asylum of every self,
Therefore, he says did the assembled wise men included you as one of the
questor, to ask such inquisitive empirical questions, even asa some Brahmins
are included in the sacrificial performances just to collect the remaing coas after
the all the ceremonies are complete.
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 yaa&val@yaoit haovaaca Saaklya: | yaiddM kuru pHcaalaanaaM ba`a*maNaana%yavaadI: ikM ba`*mivaWainait | idSaao vaod
\sadovaa: sap`iyYza [it | yad\ idSaao vao%qa sadovaa: sap`itYza:
Shakalya said, Yajnyvalkya, what do you know of Brahman, that you speak of
the wise men of Kuru-Panchala so disparagingly. Said Yajnyvalkya, I know the
quarters with the deities established over them, said Yajnyavalkya, whereupon
Shaklaya said if you know the quarters the speak of the deities.

Bhashya:

idSaao vaod sadovaa: sap`itYza [it yaa&val@ya vacanaM sava-p`itYza%vaona ba`*maNaao|ip &anaM Bavatit ikM ba*ma
ivaWana\ [%yasya caao<arma\ |
As objection to Yajnyvalkya’s statemenr that he knows the deities established
over the quarters, Shakalya asks as rejoinder whether he knows Brahman.

Further Explanation:
Shakalya was obviously hurt therefore, he reacts saying Yajnyvalkya speaks of
the wise men of Kuru-Panchala so disparagingly.

Upanishad:

ikM dovaao|syaaM p`acyaaM idsSyasaIit | Aaid%ya dovat [it | sa Aaid%ya: kismana\ p`itiYzt [it | caxauiYa [it |
tismana\ nau caxau: p`itYzimait | $poYau [it | caxauYaa ih $paiNa pSyait | kismana\ nau $paiNa p`itiYztaina
BavantIit | )dya [it haovaaca | )dyaona ih $paiNa jaanaait | )dyao )ova $paiNa p`itiYztaina Bavaint [it |
evamaovaOtd\ ya&val@ya: |
Which deity have you in the eastern quarters? (Yajnyavalkya said), the luminous
Sun.(Shakalya asked), on which is the Sun established? (Yajnyavalkya said), on
the eye. (Shakalya asked), on which is the eye established? (Yajnyavalkya said),
on forms. (Shakalya asked), on which is the form established? (Yajnyavalkya
said), on the heart, for one knows the forms through the heart. On the heart
alone are forms established. (Yajnyavalkya said), even so.

Bhashya:

yaid idSaao vao%qa tih- ikMdovatao|syaama\ | Aaid%syaaEayaScaxaunaa-maa svayaMBauvaao manau: | caxasqaao dRiYTSai>Saao
$pa%maond`stdaEaya: | bauiwt%vaai%makaomaa ca Sak`syaaip samaaEata: |
(Shakalya asked), if you know the quarters, then which are the deities
established over them? (Yajnyavalkya replied), the one known as Eye, known
as self-evolved Manu, established in the Sun. For Manu, Indra is the
186
established deity, For Indra the deity established being intelligence named
Uma.

Upanishad:

ikMdovatao|syaaM dixaNaayaaM idSyasaIit | yama dovat [it | sa yama: kismana\ p`itiYzt [it | ya& [it | kismana\ nau
ya&: p`itiYzta [it | dixaNaayaaimait | kismana\ nau dixaNaa p`itiYztoit | Eawyaaimait | yada (OvaEaw%qaot
dixaNaaM ddait | EawayaaM (ova dixaNaa p`itiYztoit | kismana\ nau Eawa p`itiYztoit | )dya [it haovaaca |
)dyaona ih EawaM jaanaait | )dyao (ova Eawa p`itiYza BavatIit | evamaovaOtd\ ya&val@ya: |
Which deity have you in the southern quarters? (Yajnyavalkya said), the deity is
Yama.(Shakalya asked), on which is Yama established? (Yajnyavalkya said), on
Sacrifice. (Shakalya asked), on which is the Sacrifice established?
(Yajnyavalkya said), on the offerings to the priests. (Shakalya asked), on which
are offerings to the priests established? (Yajnyavalkya said), on Shraddha
(receptivity), for when one is receptive then he gives offerings to the priests.
Therefore, on Shraddha (receptivity) offerings to the priests are established.
On what Shraddha (receptivity )is established? (Yajnyavalkya said), on heart,
for through the heart one becomes aware of Shraddha (receptivity), verily on
heart alone Shraddha (receptivity) is established. (Yajnyavalkya said), even so.

Bhashya:

evaM yamasyaaaEayaSca ya&maanyainaruwk: | dixaNaamaainanaI doovaI ritrova tdaEaya: | Eawa$pa sada tsya
kamasyaaip samaaEaya: |
Similarly Yama is established in Aniruddha, Aniruddha is established in rit,
rapture dwelling in the southern direction, rit, rapture is established in kama,
desire, kama, desire is established in pava-it, the eternal womanhood.

Upanishad:

ikMdovatao|syaaM p`tIcyaaM idSyasaIit | varuNa dovat [it | sa varuNa: kismana\ p`itiYzt [it | APsau [it | kismana\
nau Aap: p`itiYzta [it | rotsaIit | kismana\ nau rot: p`itiYzimaoit | )dya [it | tsmaadip p`it$pM
jaatmaahu)dyaaidva saRPtao )dyaaidva inaima-t [it | )dyao (Ovaa rot: p`itiYztM BavatIit | evamaovaOtd\ ya&val@ya:
|
Which deity have you in the western quarters? (Yajnyavalkya said), the deity is
Varuna. (Shakalya asked), on which is Varuna established? (Yajnyavalkya
said), on Water. (Shakalya asked), on which is the Water established?
(Yajnyavalkya said), on Semen. (Shakalya asked), on which is Semen
established? (Yajnyavalkya said), on the heart. Therefore they say a new-born

187
child born resembles (the father) from whom he is slipped as if out from (his
desire in) his heart, he is built from (his desire in) his heart, for on heart alone
is his heart established. (Yajnyavalkya said), even so.

ikMdovatao|syaamaudIcyaaM idSyasaIit | saaoma dovat [it | sa saaoma: kismana\ p`itiYzt [it | dIxaayaaimait | kismana\
nau idSaa: p`itiYztoit | sa%ya [it | tsmaadip dIixatmaahu: sa%yaM vadoit | sa%yao hOva dIxaa p`itiYztoit | kismana\
nau sa%yaM p``itiYztma\ [it | )dya [it haovaaca | )dyaona ih sa%yaM jaanaait | )dyao hOva sa%yaM p`itiYztM Bavait [it
| evamaovaOtd\ ya&val@ya: |
Which deity have you in the northern quarters? (Yajnyavalkya said), the deity is
Soma. (Shakalya asked), on which is Soma established? (Yajnyavalkya said), on
the initiatory rites. (Shakalya asked), on which is the initiatory rites
established? (Yajnyavalkya said), on Truth. (Shakalya asked), on which is Truth
established? (Yajnyavalkya said), on the heart. Therefore they say a new-born
child borm resembles (the father) from whom he is slipped as if out from (his
desire in) his heart, he is built from (his desire in) his heart, for in heart alone
one knows truth. Therefore, in his heart the Truth is established. (Yajnyavalkya
said), even so.

ikMdovatao|syaaM d`uvaayaaM idSyasaIit | Aigna dovat [it | saao|igna: kismana\ nau p`itiYzt [it | vaacaIit | kismana\
nau vaak p`itiYztoit | )dya [it | kismana\ nau )dya p`itiYztimait |
Which deity have you in the zenith? (Yajnyavalkya said), the deity is Fire.
(Shakalya asked), on what is Fire established? (Yajnyavalkya said), on Speech.
(Shakalya asked), on what is Speech established? Yajnyavalkya said), on Heart.
(Shakalya asked), on what is Heart established?

Bhashya:

Abdovata sada cand`ao varuNasya samaaEaya: rot Aa%maa saurgauru: saaomasyaaip samaaEaya: | tsyaaPyaumaOvaEaya: smaat\
tsyaOva tu idgaIiSatu: | saaomasya dIxaa$pa tu Sat$pa samaaEaya: | tsyaa: sa%yaa%makao dovaao manaurova samaaEaya: |
tsyaaPyaumaOvaaEaya: syaat\ sa`YTR$psya ina%yada | maQyaik\ svaaimanaao|gnaoScasvaaQaarao vaaga\ baRhspit: | tsyaaPyaumaOva
)dya$pa ina%yaM samaaEaya: |
For the divinity presiding over water Moon is the refuge. For Moon, Brihaspati
divinity presiding over is the refuge. For Brihaspati, Parvati, the eternal
womanhood. That which is the refuge for Brihaspati is also the refuge for the
Moon. That which is the refuge for the northern quarters is also the refuge in
another form for the Shatarupa. For Shatarupa the deity presiding over truth
and creation of the universe self-evolved Manu is the refuge. For self-evolved
Manu, Parvati is the refuge. For Fire, the deity presiding over zenith,
Brihaspati, the Speech is the refuge. And for Brihaspati Parvati is the refuge.
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Upanishad:

Ahillaokoit haovaaca yaa&val@ya: ya~ etd\ Anya~ AsmanmayaasyaO | yad\ ih etd\ Anya~ Asmat\ syaat\ Svaanaao
vaa enad\ AVu: vayaaMisa vaa enad\ ivamaqnaIrna\ [it |
You would be a fool, said Yajnyavalkya, if you think that it (the Self) would be
somewhere else than within one’s own body, for were it to be somewhere else
than within one’s own body, then dogs eaten or birds would have torn it to
pieces.

Bhashya:

tsyaa: samaaEayaao rud`s%vamahM caoit $pvaana\ | AhMkara%makao ina%yamaa%maaomaa pirkIit-ta | bauw\yaa%manaOvaa|tt%vaad\

yadsyaa naaEayaao hr: | tqaa baaoQaai&maka Sai>nyaa-syaa dohaiBarxaNao | Arixatana\ maanauYaadIna\ Svaanaao vaa|Vuva-yaaMisa
vaa |
Being under his (the Self’s) refuge and assuming the form of Rudra and known
all around as having ego-form, if Hara was not under his(the Self’s) refuge then,
you fool, you would not have the intelligence to safeguard your body, and your
body be the food for dogs and birds.

Upanishad:

kismana\ nau %vaM caa|%maa ca p`itiYztaO sqa [it | p`aNa [it | kismana\ nau p`aNa: p`itiYzt [it | Apana [it |
kismana\ Apana: p`itiYzt: [it | vyaana [it | kismana\ vyaana: p`itiYzt [it | ]dana [it | kismana\ ]dana
p`itiYzt [it | samaana [it | sa eYa naoit | naoit | Aa%maa AgaR(ao na ih gaR(to | ASaaIyaao- na ih SaIya-to |
AsaMgaao na ih sajyato | Aisatao na vyaqato | na irYyait | etavaSTavaayatnaaina | AYTaO laaoka: | AYTaO dovaa: |
AYTaO puruYaa: | sa yastana\ puruTaana\ ina$( p``%yaU( Aa%yak``amat\ saM %vaaOpinaYadM puruYaM pRcCaima | tM caot\ mao na
ivavaxyaisa maUQaa- to ivapitYyatIit | tM h na maonao Saaklya: | tsya h maUQaa- ivappat | Aip hasa
pirmaaoiYaNaao|sqaInyasajah`urnyat\ manyamaanaa: |
Shakalya asked, on what are you and your self established? Yajnyavalkya said,
On p`aNa, the in-breath. Shakalya asked, on what is p`aNa, the in-breath
established? Yajnyavalkya said, On Apana, the out-breath. Shakalya asked, on
what is Apana, the out-breath established? Yajnyavalkya said, On vyaana, the diffused
breath. Shakalya asked, on what is vyaana, the diffused breath established?
Yajnyavalkya said, On samaana, the mid-breath. That self is not this, not this. It is
incomprehensible since it is not comprehended. It is indestructible since it can
not be destroyed. It is unattached, since it cannot be attached. It is unfettered
since it cannot suffer. It is not injured. There are eight dwelling places, eight
worlds, eight divinities, eight Persons. He who takes apart and puts them
together and transcends beyond, that is the Person spoken in Upanishads, f who
189
I ask you now. Should you fail to tell me about him, your head will fall severed.
Shakalya did not know him and his head lay severed and robbers took his
remains thinking of them as something else.

Bhashya:

iSavasya ca tqaao maayaa: p`aNaa%maa SaoYa AaEaya: | SaoYaasyaapana$pa saa Baar%yaova vyapaEaya: | tsyaa vyaanaaiBadao
vaayauiva-iSaYTanaao yatao ih sa: | ]nnaotR%vaadudanaa#yaa tsya EaIraEaya: sada | samaanaa#yaao hirstsyaa: sahOva
(anaya%yasaaO | svaavarsyaanakas%vanyao savao-YaaM caoYTkao ih sa: |
For Shiva and for his formatting power, p`aNa, the in-breath referred as Shesha is
the guardian self. For Shesha, the in-breath, Apana, the out-breath referred as
Bharati is the guardian self. For Bharati, the out-breath, vyaana, the diffused
breath is the distinctive guardian self. For Vayu, ]dana, the breath that leads one
to higher state of equanimity referred as Sri is ever the guardian self. Since samaana,
the breath that balances both the in-breath and the out-breath, the animate and
inanimate jaIvaas, Hari, verily, is the guardian self of the animate and inanimate
jaIvaas.

sa eya Bagavaana\ naOvaM isavadnyaaEayaao hir: | na ca ba`*maaidvaiWYNaunaO-vaasaaO bawvat\ @vaicat\ | na ca mau>vadISaoSa:

kut eva jaDaopma: | Aga`a(aoSaIya-saMgaao|saavaisatSca na irSyait | na ih savaa-%manaa @vaaip konaicat\ &ayato
@vaicat\ | svalpao|ip SaIya-to naOva karNaat\ kaya-tao|ip vaa | na ilaPyato jagannaqa: @vaica_aoYaoNa konaocat\ |
BaUtpUvaao- BaivaYyaao vaa banQaao naasya kutScana | naca naaSaao|Bavat\ @vaaip na naiSaYyait ca @vaicat\ | Anyat\ savMa-
gaRhItM ih tona &anaaidnaa sada | ASaIya-%vaadyaao|nyaoYaaM savao-YaaM t%p`saadt: | Atsyasyaaip vaOYamyaat\ naoit na%yaah
tM Eauit: | [%yaaid ca |
He is the resplendent Lord, Hari who has taken refuge in no one other than Sri,
Like Brahma and others Vishnu is bound to no one else, then what to speak of
the delivered souls or the souls still bound. He is incomprehensible,
indestructible, unattached, unfettered, not injured. Not he the Self of all, can
ever be known, not ever injured for any reason nor by any one whatsoever. He
the Lord of the worlds is not attached with any defects of whatsoever nature,
never ever bound in the past nor will ever be bound in future. He can neither
ever be destroyed or harmed by any one. By being wise of him all else becomes
always comprehended. The indestructible attribute of Lakshmi and others is by
his Grace alone. Because of the distinct attributes they are ever spoken in
scriptures as naoit, naoit, that He is not like them, He is not like them.

td\gauNaanaaM saupUNaa-naaM ivaPlauT\kM p`itibambavat\ | EaIBMaU->o td\gauNaana\ ba`*maa tsya rud`adyaao|ip ca | [%yaaid ca |
Ah&a-namasya laInaima%yahlaI-k evaahillak: | A&o%yaaixapit | na ih gaR(to [%yaaidnaa ga`hNaSaIrNaaidYau sava-

190
p`maaNaaBaavaM dSa-yait | naoit nao%yaaid $poNa iva&aipt gauNaao|ip tu | ivaSaoYaapoxayaa pRYTao na Saaklyaao ivavaod tM |
[it ba`*maaMDo |
His attributes are complete and all the manifest forms are mere reflections in
small measure, Lakshmi absorbing in like manner and Brahma, Rudra and
others in smaller degree. Ahillak does not mean as commonly explained a ghost
but one who is ignorant. Ah being Wisdom and in whom it is laIna, minimal, is the
ignorant one. This has been shown by using words like incomprehensible, does
not comprehend. Further using the words naoit, naoit, that He is not like them, He is
not like them he has described Hari’s attributes. Even after all the queries
having been replied when ask repeated questions Yajnyavalkya replies that
Hari’s great attributes are incomprehensible, thus in Brahmnd Purana.

tdpoxaaM ivanaOvaasaaO inaga-%ya puruYaao<ama: | vah%yaovaanaISaM savMa- ina$ZM tona tjjagat\ | p`it p`it isqatO $pOya-smaad\
Qa<ao hir: sada | At: p`%yaU(to tona vya>avya>imadM jagat\ | [it ba`*matko- | na ivanaaopinaYaid\Ba: sa &oya:
konaaip ksyaicat\ | At AaOpinaYa%kM tM p`ahuiva-YNauM sanatnama\ | [it ca |
Dwelling in all creatures Purushottama shelters and upholds the entire creation.
Abiding in every form he nurtures every one. Therefore entire five-fold creation
is resurgent on his account , thus in Brahmand Purana. Even from Upanishads
he is difficult to be comprehended by any one, unless clarified in diverse forms.
Therefore the perennial Vishnu is to be known only through the wisdom is
Upanishads.

p`Snaao vaado ca jalpadaO kt-vya: p`itvaaidnaa | tdui>maa~o p`amaaNyaM yaid naanyaagamaantrma\ | ApoixatM yada SaMka
dSa-naIyastdagama: | ina:SaMk%vaona yaao va>a p`Snaanaamau<arM sada | AnaUkUlyaonaagamaanaaM naaSaM@yaM tWca: @vaicat\ |
dSatalaao dsamauKao lalaaTi~MSakstqaa | saQaao-nnatScaOva puna: pya-ga\ dSaiSarstqaa | pHcaaora: saPtdadao yaao
naaSaM@yaM tWca: @vaicat\ | navaaMgalamauKaao yastu galao ca catur=gaula: | catuiva-MSaaM=gaulatnaustWa@yaM dovapUijatma\ |
In discussions and debates one should ascertain the premises on which thet are
based and the opponent should submit for verification. If the premises are self
evident and convincing, credible and authentic then they can be accepted. Then
scriptures need not be quoted. If the opponent‟s premises are not convincing,
credible and authentic then scriptures need to be quoted. When some one
provides scriptural evidence the the same not be doubted or questioned.
Therefore whenever Yajnyavalkya replied to the quesries Ashvala and others did
not ask for scriptural evidence because they had confidence in the words
spoken by him. One should never doubt the words of one whose different parts
of body are well proportioned as per the specific measurements traditionally
determined, because they statements deserve to be honoured a divine
pronouncements.

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P`aQaanyaalaxaNaaopotao dula-xaNa yayao|ip sana\ | tsyaaip vaa@yaM maanaM syaat\ ikmau sava- yautsya tu | p`ayaao dovaaSca
?Yayaao na sava-SauBalaxaNaa: | ?to ivaYNauM sairEaoTzM ba`*maaNaM vaa|Pyanantrma\ | yasmaanna ivaduYaaM vaa@yamaaSMa@yaM
konaicat\ @vaicat\ | tsmaad\ vaodoYau savao-Yau kqaa: p`Snaao<aria%maka: | na p`maaNaaMtrM t~ pRcCint `GaTnaaM ivanaa |
etsmaaWaaSalaaVaSca pp`cCaunaOva ku~icat\ | AagamaM yaa&val@yaaoMornyaM tM maOialaao|ip vaa | [it ba`*matko- |
If one has the major attributes of the body some minor defects having been
rejected their words will acceptable premises. But what to speak of those who
have all the major attributes of the body. Primarily excluding Vishnu the
supreme aming divinities and Brahma who are possessed of all auspicious
attributes, all divinities and seers are not possessed of all auspoicious attributes.
Among them the statements of those whp superior in attributes cannot be
denied. In vedas all quries are resolved though question and answers. People
may question the appropriateness of using them in particilat instance but can
never questions their authenticity or validity. Therefore Ashvala and other anf
even king Janaka did not ask Yajnyvalkya to submit ant other evidence. Thus in
Brahmatarka.

yaiScCnnaivaicaik%sastu iCnva%yaip ca saMSayaana\ | tsya proYyaNaM kuyaa-%p`tIcCnnaao|t dixaNaama\ | [it ca Baarto |

YaNNava%ya=gaulaao yastunyaga`aoQa pirmaNDla: | dSatalacatuh-st: sa dovaOrip pUjyato | [it vaayaup`o>o | At eva ca
savaa-gamaoYau p`itsaMihtmaacaaya-laxaNamaucyato |
Mahabharat says that one who has resolved all his doubts, one who resolves the
doubts of others for such one a seeker should approach with gifts in hand
seeking resolution of all his doubts. One who is posssed of such comprehensive
reach to him even gods adore. Thus in Vayuaprokta scripture. All the primary
and the subsidiary scriptures speak of the attributes of such teachers,

Upanishad:

Aqa haovaaca | ba`a*maNaa BagavaMtao yaao va: kamayato sa maa pRcCRtu | savao- vaa maa pcCt | yaao va: kamayato tM va:
pRcCaima | savaa-na\ vaa va: pRcCmaIit | to h ba`a*maNaa na dQaRYau: |
Then, he (Yajnyavalkya addressing the assembled wise ones) said: Venerable
wise ones, whosoever among you or all among you desires to ask question may
do so. Or whosoever among you or all among you desire that I should ask you
questions may do so. But the assembled wise ones dared not.

tana\ h etO: SlaaokO: pp`cC | yaqaa vaRxaao vanaspitstqaOva puruYaao|maRYaa | tsya laaomaaina pNaa-ina %vagasyaa%paitka
baih: | %vaca evaasya ruiQarM p`syaind %vaca: ]%pT: | tsmaad\ tdatRNaat\ p`Oit rsaao vaRxaaidvaa|htat\ | maaMsaanyasya
SakraiNa iknaaTM snaava tt\ isqarma\ | AsqaInyantrao da$iNa majjaa majjaaopmaa kRta |

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Then, with this verse he queried them, As mighty a tree is, so is Purusha, leaves
are his hair, the exterior bark is his skin, blood flows from his skin even as
strength from the bark, therefore from his skin flows the blood when the Person
is wounded even as strength from the bark when the tree is wounded. Flesh is
his inner layer the tendons being the innermost layer, both being tough, the
bones are likened to the wood within, the marrow likened to the pith.

yad\ vaRxaao vaRxaao raohit maUlaannavatr: puna: | ma%ya-: isvanmaR%yaunaa vaRxNa: ksmaanmaUlaa%p`raohit | rotsa [it maa vaaocat
jaIvast%p`jayato | Qaanaruh [va vaO vaRxaaoM|jasaa p`o%ya samBava: | yat\ samaUlamaa vaRhoyaVaR-xaM na punaraBavat\ | ma%ya-:
isvanmaR%yaunaa vaRxNa: kasmaanmaUlaat\ p`raohit | jaat eva na jaayato kao nvaonaM janayaot\ puna: | iva&anamaanand: ba`*ma
raitda-tu: prayaNama\ | itYzmaanasya tiwd [it |
When a tree is knocked down, it springs up again with new form from the roots,
from which source does the Purusha spring when he is knocked down dead?
Donot venture to say that from semen (does the Purusha spring), for semen
springs from one who is alive. How does the tree spring from the seed even after
it is dead? When a tree is knocked down from the roots, it springs no more.
From which source does the Purusha spring when he is knocked down dead? If
you say that he is born again, then I say that he (the dead Person) is not the
cause for being born again. Then who should make him born again? (The
seeing no is able tyo reply this question Yajnayavalka himself resolves the
mystery, saying it is) Wisdom, Bliss, Brahman, the supreme goal and the
dispenser of prosperity. He who knows this abides in that Brahman.

Bhashya:

yaqaa vanasptaO vaRxa [%yayaM Sabdao|maRYaa tqaOva puruYao puruYaSabdao ivaVmaana eva | sa ca ina%ya%vao saMBavaitpurukalao|ip
sana\ puruYa [it |
As a tree is understood among vegetation, even so a jaIva is understood among
Purushas. Being eternal in Time, jaIva Itakes birth in such manner for ever.

Further explanation :
Every jaIva is born as a form with divine essence posited therein. Therefore it is
said that “sa vaa AyaM puruYa: savaa-sau puYau- puirSaya: |”. In Shatapatha Brahmana, Purusha has
been defined as the city (pur) and the Person, (puruYa) as the one who moves,
initiates (yaao|yaM pavato). Since he dwell is the city (pur) he is known as puruYa.

snavamaQyao yat\ isqarM ivaVto|iqasaMlaInaM td\ darusaMiSlaYTpaSavat\ | vaRxa maUlaad\ raohtI%ya=gaIkar maa~ma\ | yat\
samaUlamaa vaRhoyauirit tsyaaip dUYaNaat\ | Anyasya rotsaao jananamaip jaIvat: puruYaaMtrsvaBaavao | pulayao tu sava-p`layaat\
ksmaadu%pi<a> ?
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The flesh which sticks to the bones is like the fibre which is stisk to the inner
stem of the tree.The tree grows from the roots is the opinion of others. Because
at the time of deluge all the roots become destroyed, how can a new tree come
in existence. One being born by the semen of the other is possible only whem
the other is alive. How does then new life becomes originated after the
dissolution of the entire creation?world ?

t%pRYTM savMa- va>?umaSa@%vaat\ puruYasya punaru%p<aaO karNaM BagavaMtM jaanantao|ip tUYNaImaRYayaao baBaUvau: |
puruYanaamak%vaainna%yasya jaIvasya yaavanmaui>: punaru%[%yaa Baavyama\ | na SarIroNa sah naaSa: | tsya ca svaao%va<aava
svaatn~\yaad\ Anyaonaao%padkona Baavyama\ | kao|saaivait p`SnaaSaya: |
The assembled men of Wisdom though were fully aware that the resplendent
Lord alone is the cause for creation of the creatures, since they were not capable
of explain their view, they remained silent. Since one known as Purusha is
etrnal, he is bound to be born again, since he is not destroyed with destructopm
of the gross form. But he is not free to decide when he will be born again, there
being some one else as an independet creator. Who could that creator be, is the
reason for question.

toYau tUYNaIMBaUtoYau svayamaova pirhrit | iva&anamaanand ba`*maoit | tsyaaPyanna ]%padk [%yaaSaMka maa BaUidit jaat
eva na jaayat [%yaah | puriYaantrpoxayaa puna: Sabd: | na tu ik`yaaByaasapoxayaa | ek eva hirba-nQau: punarnyaao na
ivaVto [itvat\ | raitirYT: | itYzmaanasya tiWd: prayaNama\ |
To those who were silent, Yaknyavalkya himself chose to dispel theor doubts
saying,Wisdom, Bliss and Brahman. To remove the doubts that other than him
could be a creator he says there is no one else, the dead Person is not the cause
for being born again.

ivaija%ya savaa-na\ pp`cC yaa&val@ya: punamau-naIna\ | yaqaa vanasptaO vaRxaSabd evaM yaqaaqa-t: | puruYao|ip ih tcCbdao
ina%ya%vaadova yaujyato | tsmaannaasya SarIroNa naaSastsmaat\ punaja-ina: | Aa mau>oBa-ivata ina%yaM kutstidit caaocyatama\
| rotsaao jananaM yaavat\ p`layastavadova ih | inamaUlasya ca vaRxasya p`layao puruYasya ca punaru%padkao yastM vadntu mama
kR%snaSa: | Qaanaajaat [vaayaM ih dRSyato|ivadUYaaM tru: | Asvaatn~\yaa<au ivadUYaaM naOva tt\ karNaM Bavaot\ | AMjasaa
p`o%ya saMBaUitkarNaM td\ vadntu na: | p`o%ya saMBaUitkta- ih svatn~ao GaTto yat: | [it pRYTastu maunayaaona va>uM
SaokuHjarsaa | tWo<aarao|ip t%p`SnainamaU-lana balalaaoijjata: |
Having won over all Yajnyavalkya said to the sages that even as by using the
word tree the entire vegetation is indicated, even so the word Purusha is used in
respect of all that is eternal. For such one‟s there is no destruction till the time
time of his deliverance, repeated births for them having been certain. Birth from
semen is possible till the time the creation ends with dissolution. Therefore, tell
me who is the source once the vegetation come to destroyed at the time of
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universal dissolution? For the ignorant ones the tree appears to have been
sourced from the seed. But being not the independent that is not acceptable to
the wise ones. Therefore who is the source for the vegetation and creatures after
the complete dissolution? Speak to me of that source. Because after complete
dissolution the creator must be independent. When inquired thus, the assembled
wise ones though knew of the source were heistant to explain extensively of the
source.

AQaaYT\vaa-t\ ma%p`Baavaona QaiYa-ta naaSakna\ yada | svayamaova tdaovaaca yaa&val@yaao mahamauina: | pUNaanandao hirnaa-nya:
karNaM saRjyasaja-nao | naOvaasya janak: kiScana\ ina%yajaatao (saaO hir: | sa ip`ya: sava-da~
UNaaM &ainanaaM prmaipya: | yao tu td\Baaivata ina%yaM toYaamaoYa prayaNama\ | [it naarayaNaIyao |
Obeserving that becoming impressed by his personality the assembled wise
ones are hesitating to reply, Yajnyavalkya, the great sage, himself came forward
to reply saying, Other than Hari, singularly the one alone who is fully,
compmpletely and in entirety is of the form of Bliss, no one else can be the
source and the creation of the creation and the creatures. He is born to no one.
He is dear to all the sacrificers and the compassionate donors and more
endearing to the men of Wisdom. Those who are ever devoted to him constant
meditation, for them is the final transcendental refuge. Thus ion Narayaniya
scripture.

|| [it Saaklya ba`a*maNama\ ||

Thus ends the Shakalya Brahmana.

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 EaIbaRhdarNyakaopinaYad\ BaaYyama\
IV
|| Aqa YaDcaaya- ba`a*maNama\ ||

Thus begins the Shadhacharya Brahmana.

Upanishad:

janakao h vaOdoh AsaaaMcak`o | Aqa h yaa&val@ya Avava`aja tM haovaaca ya&val@ya ikmaqa-macaarI: | pSaUinacCna\
ANvantana\ pit | ]Bayamaova sama`aL [it haovaaca |
Janaka the ruler of Videha was sitting o his throne, when Yajnyavalkya
approached him. To him he asked, Yajnyavalkya for what purpose are these
wandering around? Is it seeking cattle or divine Wisdom. Yajnyavalkya said, for
both purposes.

Bhashya:

ANauBa-gavaana\ | tiWYayaana\ inaNa-yaana\ va>uM vaa |

ANau means the resplendent lord, to propagate the conclusive experiences relating
to him or for any other reason.

Upanishad:

yat\ to kiScadba`vaIt\ tt\ EauNavaama [it | Aba`vaIt\ mao ija%vaaSaOilaina: vaaga\ vaO ba`*ma [it | yaqaa maatRmaana\
iptRmaanaacaayaaq-na\ ba`Uyaat\ tqaa tcCO/ilanaao|ba`vaId\ vaaga\ vaO ba`*ma [it | Avadtao ih ikM syaaidit | Aba`vat\ tu to
tsyaayatnaM p`itYzama\? na mao|ba`vaIt\ [it | ekpad\ vaa ett\ saama`aL [it | savaOnaao ba`Uih yaa&val@ya | vaak\ eva
AyatnaM | AkaSa:p`itYza | p`&a [it enadupasaIt | ka p`&ta ya&valkya? Vaak\ eva saama`aL [it haovaaca |
vaacaa vaO saamaa`L\ banQau: p`jaayato | ?gvaodao yajauvaod: saamaavaodao|qavaMgaIrsa [ithasa: puraNaM ivaVa ]pinaYad:
Slaaoka: saU~aiNa Anauvyaa#yaanaaina vyaa#yaanaaina [YTM hutM AiSatM paiyatma\ AyaM ca laaok: prSca laaok: savaa-iNa
ca BaUtaina vaacaa eva sama`aT\ p`&ayanto | vaaga\ vaO sama`aT\ prmaM ba`*ma naOnaM vaaga\ jahait | savaapiNa enaM BaUtaina
AiBarxaint dovaao BaU%vaa dovaanaPyaoit ya evaM ivaWana\ etdupasto | Zs%yaRYaBaM sahasaM ddaima [it haovaaca janakao
vaOdoh: | sa ha\ovaaca ya&val@ya: | ipta mao Amanyat naananauiSaYya hrot [it |
Yajnyavalkya said, narrate to me all that has been spoken to you. Janaka
replied, Shailini had told me that Speech, verily, is Brahman, what one can gain
who can not speak? Yajnyavalkya asked, did he tell you the abode and the
support? Janaka replied, he did not tell me. Yajnyavalkya said, this Brahman is
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only one-footed, your Majesty. Janaka asked, verily, Yajnyavalkya do tell us.
Yajnyavalkya said, It’s abode is just the Speech, its support is the Space. One
should propitiate it as experience, awareness. Janaka asked, what is the nature
of that experience, awareness? Yajnyavalkya said, just speech your Majesty, by
Speech alone, your Majesty, a companion is recognized. By Speech are
Rigveda, Yajurceda, saamaveda, Athrvaangirasa, history (Mahabharata and
Ramayana), puranas, skills, Upanishads, verses, aphorisms, clarifications,
explanations, commentaries, sacrifices, oblations, nourishment, this and the
other world, all beings as well known. Speech verily is the supreme Brahman,
Speech does not desert but protects. Becoming enlightened, he goes to the
enlightened divinities. Janaka said, I will give as gifts thousand bulls and
elephants. Yajnyavalkya said, my father has instructed not to receive any gifts
without first having instructed.

Bhashya:

p`itYza p`itmaa p`ao>a p`it$poNa saMisqato: | p`itmaa|iQaksaadRSyaanmau#yaa ivaYNaa: sada rmaa | dIPt%vaada samaMtat\
saa caakaSa [it gaIyato | p`%yaokM ivaYNau$paNaamanyadayatnaM pRqak\ | [%yaQyaa%mao | p`itmaanavasqaaM rhsyaM naama saaqa-
kma\ catuYTyaM yada &atM samyak\ ivaVaflaM tda | [it ca | ka p`&ta? vaagaodo%yaadoQa-ma-Qamya-Baod: |
p`it means as reflection and Yza means abide in. Therefore p`itYza means that which
exists as p`itmaa, reflection. Since Lakshmi is reflected to Vishnu in larger
similarityshe is the primary p`itmaa. Since she is luminous in all directions she is
known as AakaSa. She also abides in other distinct places reflected as p`itmaa of Sri
Vishnu. Thus has been spoken in scriptures. If the mysterious abiding place and
its knowledge is properly understood then the result of such Wisdom will be
experienced. Therefore to the question what is p`&ta – the reply is through
Speech, being able to distinguish between righteousness and unrighteousness. .

AimataxarM pHcara~M ivaVotahuma-naIiYaNa: | imataxarM SlaaokvaacyamauBayaM vaod [=ya-to | [it ba`*maaMDo | saU~M tu
ba`*masaU~a#yaM mahamaImaaMisaka tqaa | tqaa saaMkYa-NaM saU~M ba`*matka-dyastqaa | p`kaiSka inaNa-yaSca t%vainaNa-ya eva
ca | vyaa#yaoit kiqata savaa-: svayaM Bagavata kRta: | ba`*mtka-dya: savaa- Anauvyaa#yaa: p`kIit-ta: | [it p`it
saM#yaanao |
Axar, pHcara~M – immutable, Pancharatra thus declare men wise in Wisdom,
therefore, Axar and pHcara~ are both spoken as vaodiva&na, the Wisdom contained in
Vedas, thus in Brahmanda Purana. saU~ means (the thread that enjoins the jaIvaa%maa
to prmaa%maa) Brahmatarka, the great commentary Mimamsa and Sankarshna.
Similarly Brahmatarka, Prakashika and Nirnaya as well are all known as
having been created by the Lord himself as further clarifications.

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vaak\ ivaYNauvaa-cak%vaona p`aNa: p`Nayanaat\ svayama\ | manaao mantR%vatao ina%yaM sa caxau: sava-dSa-naat\ | Eaao~M
EavaNaSai>%vaawRdyaM )d\gatao yat: | [it p`%yaharo | AnnaM p`aNaM caxau: Eaao~M manaao vaacaimait | [%yaaid ca |
vaagaaidSau isqatM ivaYNauM ya ]pastp sadOva tu | vaagaaidnaamnaa naOnaM sa p`jaahit kdacana | [it sa<at%vao | At
Aayatnamaova vaaigaind`yaaid | prmaM ba`*maoit vacanaat\ vaaigaind`yaaidmaa~maupasyama\ |
Since Vishnu bestows one with power to speak he is known as Speech, since
energizes he is known p`aNa, the prime Breath, since bestows one with power to
think, the Mind, since bestows one with power to see, the Eye, since bestows
one with power to hear, the Ear, since dwell within, the Heart, thus in
Praryhara. When seer Bhrigu prayed Brahma for advise he was told that
Brahman should be propitiated as nourishment, Prana, eye, ear, mind and
speech. The one who propitiates the Speech and others organs as Vishnu, for
such Vishnu never deserts. Thus in Satta tatva. Thus, Speech and other organs
represent as the as the abiding space for Vishnu and as Speech and other organs,
Vishnu should be propitiated.

P`itmaa%V hir%vaona pRiqavyaaVmaqaaip vaa | [ind`ya p`aNa jaIvaaVmaqavaa ya ]pasato | imaqyaaopaistmataM toYaM inaYkRitna-
kdacana | Aitdu:Ko ptn%yawatmasyanQao pt=gama\ | [%yaapusanaainaNa-yao | savao-ind`yayaoYau yaa ivaYNaaorupasaa yaugapt\
sada | dovanaamaova yaaogyaa saa tyaa dova%vamaaPnauyau: | savao- dovapdo yaaogyaa: saayuajyaM %vaao<amaoYvaqa | saMp`aPya ba`*maNaa
saaQma- p`aPnauyau: puruYaao<amama\ | duhint sava-BaaogaaMSca toByaao|nyao maui>gaa nara: | svaao<amaoByaScadovaoByasto mau>a hryao
sada | [it ca |
Those who propitiate Hari as the image or as Speech and other gross organs
though they are all his reflected forms, their devotion is illusory. For them there
is no divine retributions except that fall in abysmal ignorance, like the deluded
insects who attracted by fire fall to their death. Those who being enlightened
are capable of worshipping Vishnu in all the mediums, are qualified to be divine
beings. Then associated with other divinities superior to themselves they
accompanied by Brahma, experience the bliss of puruYaao<ama, the supreme among all.
In this manner delivered superior human beings offer to the delivered superior
divinities, the delivered superior divinities offer to those divinities who are
superior to them, who in turn offer to the Sri Hari all the things to be relished,
thus in Upasanaanirnaya.

P`ivaSya dohM yaao Baaoga: sva$pvyaitrokt: | saayaujyaimait tM p`ahu: saMyau>%vaad\ ivaSaoYat: | [ind`yaoYau isqatM
ivaYNaumapaisat k`maoNa tu | sada dovapdayaaogya: sa maanauYasaurao Bavaot\ | maanauYaa dovalaaokasqaastoo p`ao>a maamauYasaura: |
maanauYaa dovasaayaujyaM yam%yaupasanayaa|nayaa | [it ca | ?YaBaana\ gajaimaEaaMstu xai~yaao gaurudixaNaaM | ivap`ao dVat\
vaRYaanaova vaOSyaao gaa: p`itivaVkma\ | [it ca maanasaMihtayaama\ | Anyayaa ivaVyaa maui>: syaat\ twata mau#yatao gauru:
| ekdoSagauru%vaM syaadnyaivaVap`dsya tu | [it ca |

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Entering the divine forms, conducting oneself distinct from their attributes,
though one does not experience identity, but experiencing distinctively
comparable bliss is known as saayaujya. One who worships Vishnu as dwelling in
organs of senses gradually attains the enlightened divine status step by step
becoming known as divine person. Such one experiences comparable bliss is
known as saayaujya. The warrior class should offer to their Gurus elephants and bulls
as gifts, enlightened class, bulls and the trading class should offer cattle thus in
maanavasaMihta scripture. Sine each other is qualified differently enlightened divinities
become delivered in one manner and enlightened human beings in other
manner. Since they are qualified differently the required skill also is different.
Therefore, the skill suitable for each of them should be provided. The one who
provides other than the proper skill is the unqualified Guru.

Upanishad:

yadova to kiScadba`vaIt\ tcCRNavaamaoit | Aba`vaIt\ ma ]dMk: SaaOlbaayana: p`aNaao vaO ba`*maoit | yaqaa maatRmaana\
iptRmaanaa\ Aacaaya-vaana\ ba`Uyaat\ tqaa tcCaOlbaayanaao|ba`vaIt\ p`aNaao vaO ba`*maoit | Ap`aNatao ih ikM syaaidit |
Aba`iva<au to tsyaayatnaM p`itYzama\ ? na mao|ba`vaIidit | ekpad\ vaa ett\ sama`aLIit | sa vaO naao ba`Uih ya&val@ya |
p`aNa evaayatnaM | AakaSa: p`itYza | ip`yaima%yaonadupasaIt | ka ip`yata yaa&val@ya? P`aaNa eva sama`aL\ pit
haovaaca | p`aNasya vaO sama`aT\ kamaayaayaajyaM yaajayait | Ap`itga`ahsya p`itgaR*Naait | Aip t~ vaQaaSaMkM Bavait
yaaM idSamaoit p`aNasya vaO saama`aT\ kamaaya | p`aNaao vaO saama`aT\ prmaM ba`*ma ? naOnaM p`aNaao jahait | savaa-NyaonaM
BaUtanyaiBVarxaint | dovaao BaU%vaa dovaanaPyaoit ya evaM ivaWanaotdupasto | hs%yaROYaBaM sahasaM ddaimait haovaaca janakao
vaOdoh: | sa haovaaca yaa&val@ya: ipta mao|manyat naanasauisaYya hrotoit |
(Yajnyavalkya said,) narrate to me whatever any one may have spoken to you.
(Janaka replied,) Udanka Saulbayana had told me that the prime Breath is
Brahman. As one who has mother, father or teacher would say, so did
Saulbayana said that the prime Breath is Brahman, for what can one have who
has no prime Breath? (Yajnyavalkya asked) did he tell you its abode and the
support? (Janaka replied) he did not tell me. (Yajnyavalkya said) This Brahman
is only one footed, (established in one place) Majesty. (Janaka replied) verily
Yajnyavalkya, do tell us further. (Yajnyavalkya said) prime Breath is his
dwelling place and in that Space is where he is established. He should be
propitiated as one who is most dear. (Janaka asked), Why as the dear one,
Yajnyavalkya? (Yajnyavalkya said) because prime Breath, verily is the reason
why sacrifices are performed, your Majesty. But if the sacrifices are performed
and gifts are received for personal pleasure there rises fear of the prime Breath
being led where the desires lead. The prime Breath, verily your Majesty is the
supreme Brahman. The prime Breath does not desert those who are aware of
this and propitiate accordingly. All approach him and becoming enlightened
reach the luminous divinities. Janaka said, I will give as gifts thousand bulls
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and elephants. Yajnyavalkya said, my father has instructed not to receive any
gifts without first having instructed.

p`aNasaMsqasya vaO ivaYNaao: saMp`I%yaO BaaojanaM Bavaot\ | tidcCyaOva caaOyaa-id kuyau-r&a Aip Qa`uvama\ | tqaaip tM na jaanaIya:
p`aNaa%manaM janaad-nama\ | [it p`vaR<ao |
For pleasure of Hari dwelling within, wise ones procure nourishments. The
food robbed by unwise people is also as wished by the Lord alone. Even then
rarely one does know Janardana, the Self of the form of prime Breath. Thus n
Pravrutti scripture.

yadova to kosScadba`vaIt\ tcCRNauvaamaoit | Aba`vaIt\ mao baku-vaa-YNa-ScaxauvaO- b`a*maoit | yaqaa maatRmaana\ iptRmaanaaacaaya-vaana\
ba`Uyaat\ tqa td\ vaaYNaao-|ba`vaIt\ caxauvaO: ba`*maoit | ApSyatao ih ikM syaaidit | Aba`iva<au to tsyaayatnaM p`itYzama\
? na mao|ba`vaIdit | ekpad\ vaa ett\ sama`aL\ [it | sa vaO naao ba`Uih yaa&val@ya | caxaurovaayatnaM | AkaSa:
p`itYza | sa%yaima%yaonadupasaIt | ka sa%yata yaa&va;@ya? caxaurova sama`aL\ [it haovaaca | caxauYaa vaO sama`aT\
pSyaMtmaahurd`axaIit | sa Aha Ad`axaimait | tt\ sa%yaM Bavait | caxauvaO sama`aT\ prmaM ba`*ma | naOva caxauja-hait |
savaa-NyaOnaM BautanyaiBarxaint dovaao BaU%vaadovaanaPOyait ya evaM ivaWanaotdupasyato | hs%yaROYaBaM sahasaM ddaimait haovaaca
janakao vaOdoh: | sa haovaaca yaa&val@ya: ipta mao|manyat naanasauisaYya hrotoit |
(Yajnyavalkya said,) narrate to me whatever any one may have spoken to you.
(Janaka replied), Barku Varshna had told me that the eye is Brahman. As one
who has mother, father or teacher would say, so did Barku Varshna said that
the prime Breath is Brahman, for what can one have who has no eyes to see?
(Yajnyavalkya asked) did he tell you its abode and the support? (Janaka
replied) he did not tell me. (Yajnyavalkya said) This Brahman is only one
footed, (established in one place) Majesty. (Janaka replied) verily Yajnyavalkya,
do tell us further. (Yajnyavalkya said) sight is his dwelling place and in that
Space is where he is established. He should be propitiated as one who is most
dear. (Janaka asked), Why as the dear one, Yajnyavalkya? (Yajnyavalkya said)
because sight, verily is the reason, your Majesty. When they ask a man who sees
with his eyes. Have you seen? He answers I have seen and that is the truth,
verily eye is the supreme Brahman. The eye does not desert those who are
aware of this and propitiate accordingly. All approach him and becoming
enlightened reach the luminous divinities. Janaka said, I will give as gifts
thousand bulls and elephants. Yajnyavalkya said, my father has instructed not to
receive any gifts without first having instructed.

Bhashya:

200
yaScaxauiYa isqatM $pM ivaYNaaoScaxaustducyato | SabdadorPyaapraoxao twotuiva-SvanaamakM | td\gatsya ttao ivaYNaao:
kNzsqaanaagamaao yada | tda svaPnaao Bavaojjaaga`_Sa-naM naOva jaayato | caxauinamaI-lanaM ca syaat\ savao-ind`yagaNaO: sah |
caxaura%maa ttao ivaYNau: sa%yaima%yaiBaQaIyato |
The form that exists in the eye in the Waking state is known as caxau – sight. When
that form descends in the throat, then it comes to be known with universal reach
as Sabd – the word, what was seen in waking state becoming recollected as if
from dream state, with even eyes become half-closed, with all other organs.
Therefore only in the Waking state Vishnu is said to be the quintessence of
Satya, the Prime Existence.

Upanishad:

yadova to kiScadba`vaIt\ tcCRNavaamaoit | Aba`ivanmao gad-BaI ivaiptao BaarWaja: Eaao~M vaO ba`*maoit | yaqaa maatRmaana\
iptRmaanaa\ Aacaaya-vaana\ ba`Uyaat\ tqaa td\ BaarWajaao|ba`vaIt\ Eaao~M vaO ba`*maoit | AEaRNvatao ih ikM syaaidit |
Aba`iva<au to tsyaayatnaM p`itYzama\ ? na mao|ba`vaIidit | ekpad\ vaa ett\ sama`aLIit | sa vaO naao ba`Uih ya&val@ya |
Eaao~maovaayatnaM | AakaSa: p`itYza | AnaMt [%yaonadupasaIt | ka AnaMtta ya&val@ya: ? idSa eva sama`aL\ [it
haovaaca | tsmaad\ vaO sama`aL\ Aip yaaM kaM ca idSaM gacCit naOvaasyaa AMtMgacCit | AnaMta ih idSa: | idSaao vaO
saama`aT\ Eaao~ma\ | Eaao~M vaO sama`aT\ prmaM ba`*ma | naOnaM Eaao~M jahait | savaa-NyaOnaM BaUtanyaiBarxaint | dovaao BaU%vaa
dovanapOit ya evaM ivaWanaotamaupasto | hs%yaROYaBaM sahasaM ddaimait haovaaca janakao vaOdoh: | sa haovaaca yaa&val@ya:
ipta mao|manyat naanasauiSaYya hrotoit |
(Yajnyavalkya said,) narrate to me whatever any one may have spoken to you.
(Janaka replied), Vipit Bhatadvaj told me that ear is Brahman. As one who has
mother, father or teacher would say, so did Barka Varshna said that the ear is
Brahman, for what can one hear who has no ears? (Yajnyavalkya asked) did he
tell you its abode and the support? (Janaka replied) he did not tell me.
(Yajnyavalkya said) This Brahman is only one footed, (established in one place)
Majesty. (Janaka replied) verily Yajnyavalkya, do tell us further. (Yajnyavalkya
said) ear is his dwelling place and in that Space is where he is established. He
should be propitiated as one who is without any end. Janaka asked), Why as
without any end, Yajnyavalkya? (Yajnyavalkya said) because quarters, verily
are without any end, your Majesty. Whichever quarter one goes he does not
come to then of the quarter. Verily the quarters are the ears and the ear is the
supreme Brahman. The ear does not desert those who are aware of this and
propitiate accordingly. All approach him and becoming enlightened reach the
luminous divinities. Janaka said, I will give as gifts thousand bulls and
elephants. Yajnyavalkya said, my father has instructed not to receive any gifts
without first having instructed.

Bhashya:
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sava-vyaapI tu BagavaananaMt [it kIit-t: | id=\ naamaa sa tu iva&oyaao idxausqaao ina%ya doSaat\ | [it ca |
All pervading resplendent Lord is spoken as without any end. Dwelling in the
quarters he fulfills the desires of the devotees, there he is known as the
direction.

Upanishad:

yadova to kiScadba`vaIt\ tcCRNavaamaoit | Aba`ivanmao sa%yakamaao jaabaalaao manaao vaO ba`*maoit | yaqaa maatRmaana\ iptRmaanaa\
Aacaaya-vaana\ ba`Uyaat\ tqaa td\ jaabaalaao|ba`vaIt\ manaao vaO ba`*maoit | Amanasaao ikM syaaidit | Aba`iva<au to tsyaayatnaM
p`itYzama\ ? na mao|ba`vaIidit | ekpad\ vaa ett\ sama`aLIit | sa vaO naao ba`Uih ya&val@ya | mana evaayatnaM |
AakaSa: p`itYza | Aanand [%yaonadupasaIt | ka Aanandta ya&val@ya: | mana eva sama`aL\ [it haovaaca | manasaa
vaO sama`aL\ is~yamaiBahaya-to | tsyaaM p`it$pao pu~ao jaayato | sa Aanand: | mana vaO saama`aT\ prmaM ba`*ma | naOnaM manaao
jahait | savaa-NyaOnaM BaUtanyaiBarxaint | dovaao BaU%vaa dovanapOit ya evaM ivaWanaotamaupasto | hs%yaROYaBaM sahasaM ddaimait
haovaaca janakao vaOdoh: | sa haovaaca yaa&val@ya: ipta mao|manyat naanasauiSaYya hrotoit |
(Yajnyavalkya said,) narrate to me whatever any one may have spoken to you.
(Janaka replied), Satyakama Jabala told me that Mind is Brahman. As one
who has mother, father or teacher would say, so did Satyakama Jabala said
that the Mind is Brahman, for what can one think who has no Mind?
(Yajnyavalkya asked) did he tell you its abode and the support? (Janaka
replied) he did not tell me. (Yajnyavalkya said) This Brahman is only one
footed, (established in one place) Majesty. (Janaka replied) verily Yajnyavalkya,
do tell us further. (Yajnyavalkya said) Mind is his dwelling place and in that
Space is where he is established. He should be propitiated as one who is Bliss. (
Janaka asked), Why as the Bliss, Yajnyavalkya? (Yajnyavalkya said) because
Bliss, verily (as Brahman), your Majesty. Because Mind taking the form of a
woman and son resembling that Bliss is born, as the supreme Brahman. The
Mind does not desert those who are aware of this and propitiate accordingly.
All approach him and becoming enlightened reach the luminous divinities.
Janaka said, I will give as gifts thousand bulls and elephants. Yajnyavalkya
said, my father has instructed not to receive any gifts without first having
instructed.

Bhashya:

mana:isqatsya yad\ ivaYNaao: saMbanQaadova kamat: | jaat: saut: sauKo hotu: pranandao hir: ikmau | [it ba`*matko- |
Vishnu who dwells is the object for desiring a son who gives happiness, then
how Hari be not the embodiment of Bliss?

Upanishad:
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 yadova to kiScadba`vaIt\ tcCRNavaamaoit | Aba`ivanmao ivadgQa: Saklyaao )dyaM vaO ba`*maoit | yaqaa maatRmaana\ iptRmaanaa\
Aacaaya-vaana\ ba`Uyaat\ tqaa tcCaklyaaoo|ba`vaIt\ )dyaM vaO ba`*maoit | A)dyasya ikM syaaidit | Aba`iva<au to
tsyaayatnaM p`itYzama\ ? na mao|ba`vaIidit | ekpad\ vaa ett\ sama`aLIit | sa vaO naao ba`Uih ya&val@ya |
)dyamaovaayatnaM | AakaSa: p`itYza | isqaitir%yaonadupasait | ka isqatta yaa&val@ya: | )dyamaova sama`aL\ [it
haovaaca | )dyaM vaO sama`aT\ savao-YaaM BaUtanaamaayatnama\ | )dyaM vaO saama`aT\ savao-YaaM BaUtanaaM p`itYza | )dyao (ova sama`T\
savaa-iNa BaUtaina p`itYzaina Bava<it | )dyaM vaO sama`aT\ prmaM ba`*ma | naOnaM )dyaM jahait | savaa-NyaOnaM BaUtanyaiBarxaint
| dovaao BaU%vaa dovaanapOit ya evaM ivaWanaotamaupasto | hs%yaROYaBaM sahasaM ddaimait haovaaca janakao vaOdoh: | sa haovaaca
yaa&val@ya: ipta mao|manyat naanasauiSaYya hrotoit |
(Yajnyavalkya said,) narrate to me whatever any one may have spoken to you.
(Janaka replied), Vidagdha Shkalya told me that Heart is Brahman. As one who
has mother, father or teacher would say, so did Vidagdha Shkalya said that the
Heart is Brahman, for what can one have who has no Heart? (Yajnyavalkya
asked) did he tell you its abode and the support? (Janaka replied) he did not
tell me. (Yajnyavalkya said) This Brahman is only one footed, (established in
one place) Majesty. (Janaka replied) verily Yajnyavalkya, do tell us further.
(Yajnyavalkya said) Heart is his dwelling place and in that Space is where he is
established. He should be propitiated as one who is Stable. ( Janaka asked),
Why as the Stable, Yajnyavalkya? (Yajnyavalkya said) because Heart, verily (as
Brahman), your Majesty. Because Heart is the abode of all the things and Heart
, Your majestyis the support of all beings, On the Heart all beings are
supported. The Heart, verily, your Majesty is the supreme Brahman. The Heart
does not desert those who are aware of this and propitiate accordingly. All
approach him and becoming enlightened reach the luminous divinities. Janaka
said, I will give as gifts thousand bulls and elephants. Yajnyavalkya said, my
father has instructed not to receive any gifts without first having instructed.

Bhashya:

sada p`itiYztaina Bavaint | ivaSaoyatao|ip p`itiYztaina sauPtaO | )dyao sava-Saao vyaapI p`adoSa: puruYaao<ama: |
jaIvaanaaM sqaanamaui_YT: sava-dOva sanaatna: | )>iNa-kamaUlagat: svaMgauYzaga` p`maaNak: | maUlaoSa [it naamaaismana\ savao-
jaIvaa: p`itiYzta: | A=gauYTmaa~o puruYao knaI-kaga`isqato haraO | p`ivaSaint sauYauPtaO tu p`bauQyanto ttstqaa |
saao|yaM i`$pao Bagavaana\ )dyaa#ya: p`kIit-t: | [it ca | sqaanamaayatnaM p`ao>M p`itYza Qaark: pumaana\ | [it ca |
The animates ever take refuge in the heart, more specifically when on sleep.
The one who pervades the entire space in the heat is Purushottama, who
conducts himself as the eternal refuge of the creatures. Dwelling at the tip of the
lotus bud in the centre of the heart the resplendent Lord, of the size of the thumb
enters the state of dreamless sleep of a human being. And also wakes them up
from sleep. The Lord conducting himself oi these three states is known as the

203
Heart. In these states and wakes them up. Aayatna is the place where he dwells and
p`itYza is the place of refuge.

|| [it YaDacaaya- ba`a*maNama\ ||

Thus ends Shadachaya Brahmana.

204
 EaIbaRhdarNyakaopinaYad\ BaaYyama\
IV
|| Aqa kUca- ba`a*maNama\ ||

Thus begins the Kurcha Brahmana.

Upanishad:

janakao h vaOdoh: kUcaa-d\ ]pavasap-na\ ]vaaca | namasto|stu ya&val@ya: Anau maa SaaiQa [it | sa haovaaca | yaqaa vaO
sama`aD\ mahaMtmaQvaanama\ eOYyana\ rqaM vaa naavaM vaa samaddIt evamaova etaiBarupinaYaiw: samaihtataisma | evaM vaRMdark
AaZ\ya sana\ AQaItvaod ]$kaopinaYa%k [tao ivamaucyamaana: @vagaivaYyaisa [it | naahM td\ Bagavana\ vaod ya~
gaimaYyaaima [it | Aqa vaO to|hMtd\ vaxyaaima ya~ gaimaYyaisa [it | ba`vaItu Bagavaana\ [it |
Janaka of Videha descending from his lounge and approaching Yajnyavalkya
said, Salutation to you, Yajnyavalkya, please instruct me. Yajnyavalkya said, as
one who desires to go for a long journey would secure a chariot or a ship, even
so you have your mind well-secured with the veda-upanishadic knowledge. You
are appropriately honoured and are wealthy with the wisdom of the veda and
Upanishads. Where do you desire to go one released from here? Janaka said, I
do not know where I will go. Yajnyavalkya replied, in that case I will tell you
where you will go.

Bhashya:

svayaaogyaM &anaM Eaao~M isaMhasanaadvar( ]psadnaM kRtao|vaaca | yat\ svaa%manaa p`aPyaM mau>aO tdupasyaOva maui>Ba-
vatI%yat: p`aPyaM pRcCit | vaRndO: p`aPyatma%vaa<auvaRMdark [it smart: | [it ca pad\mao |
The desirable wisdom to be instructed Janaka descended from his throne and
offered him the proper salutations. Even though the Janaka is unaware of the
state which he would get on deliverance he inquires Yajnyavalkya the nature of
his deliverance, which by itself is not improper. vaRMdark traditionally means the
divine status, but here Janaka uses the word to describe the nature of servitude
to the supreme Lord, thus in Padmapurana..

Upanishad:

[nQaao h vaO naamaOYa yaao|yaM dixaNao|xana\ puruYa: | tM vaa etimaMQaM saMtimand` [%yaacaxato praoxaoNaOva | praoxaip`yaa [va
ih dovaa: p`%yaxaiWYa: | AqaOtd vaamaoixaiNa puruYa$pma\ eYaasya pi%naivaraT\ | tyaaoroYa saMstavaao ya eYaao|yaMt)-dya
AakaSa: | Aqa enayaaortdnnaM ya rYaaoNy)-dayao laaoihtipND:? Aqa enayaaorott\p`avarNaM yadotdMt)-dyao
205
jaalakimava | Aqa enataaoroYaa saRit: saMcarNaI yaa eYaa _dyaadUQvaa- naaD\yauccarit yaqaa koSa: sahsaQaa iBanna
evamasya eta ihta naama naaD\ya: AMtr)dyao p`itiYzta Bavaint | etaiMavaa- etdasa`vait | tsmaadoYa
p`ivaiva>ahrtr [vaOva Bava%ya smaacCarIrada%mana: |
Indha by name is the Person, who abides in the right eye. Him being Indha, the
luminous, the gods, verily, declare indirectly as Indra. Because gods believe in
to confusing the asuras using indirect means. That which is in the left eye of
that Person is female counterpart, known as Viraj. The place where they meet is
the space within the heart. Their nourishment is the red blood in the heart and
enclosure is the interlaced heart. Their conduit is directed upwards with with
thousands of hairbreadth the channels, divided further hundredfold, referred to
as iht, through which pathways flow that which flows on. Therefore they, Indha
and Viraj, are the eaters of the finest of the nourishment, the self in the body.

Bhashya:

ra&aM )dyasaMsqaao ya [nd`ao naama janaad-na | sa [ndo- ca yamao caOva sa p`aPyaao mau>rajaiBa: | tsma<aoYaamaupasya: sa:
ivaraT| naama tdaEaayaa | EaIstyaao: stuitroYaa ih p`aNaona ik`ayato sada | kNa-a-O ipQaaya ta &oyaa sava-vaodai%maka ih
saa | kaSanaat\ sava-jaIvaanaaM sa ivaYNaud-ixaNaaga: |
In king’s heart the one who as Indra dwells is the same Hari who abides within
Indra and Yama. The form of deliverance is also likewise similar. Therefore
such one being the form of the king in deliverance the kings should propitiate
Indha. The female element which abides therein the heart is Lakshmi, whom
the prime Breath continuously propitiates from within. One can listen to this
sound when one closes his ears firmly. This is verily the reverberating sound of
the vedic hymns. Since this sound becomes experienced by all it is known as
AakaSa, Space. The kings who being eligible to perform this internal propitiation
during the Waking state the kings should propitiate the Lord in one’s right eye.

Upanishad:

tsya p`acaI idk\ p`aHca: p`aNaa: | dixaNaa idk\ dixaMaa: p`aNaa: | p`tIcaI idk\ p`%yaHca: p`aNaa: | ]dIcaI ]dHca:
p`aNaa: | }Qvaa-idk\ }Qvaa- p`aNaa: | Avaa-caI idk\ AvaaMca p`aNaa: | savaa- idSa: savao- p`aNaa: | sa eYa naoit | naoit
| Aa%ma AgaR(ao na ih gaR(to | ASaIyaao- na ih SaIya-to | AsaMgaao na ih sajjato | Aisatao na vyaqato | na irYyait
ABayaM vaO janak p`aPtao|saIit haovaaca yaa&val@ya: | sa haovaca janakao vaOdoh: | ABayaM %yaagacCtad\ yaa&val@ya:
yaao naao Bagavana\ ABayaM vaodyasao | namasto|stu | [mao ivadoha: | Ayamahmaisma |
The eastern quarter is his eastern direction for initiating action. The southern
quarter is his southern direction for initiating action. The western quarter is his
western direction for initiating action. The northern quarter is his northern
direction for initiating action. The higher quarter is his higher direction for
206
initiating action. The lower quarter is his lower direction for initiating action.
Thus all the quarters are his all directions for initiating actions. But he is unlike
this, unlike this. He is incomprehensible because he cannot be comprehended.
He us un-understandable since he cannot be understood. He is unattached since
he cannot be attached. He is unfettered therefore he does not suffer, he is not
injured. Verily, Janaka, you have reached that state of fearlessness, thus spoke
Yajnyavalkya. Janaka, the king of Videha said, May fearless come to you ,
Yajnyavalkya, to you who makes known the state of fearlessness. Salutations to
you, here are the people of Videha and here am I.

Bhashya:

On his eastern direction are established Indra and Agni with their female
counterparts. On his southern direction are established Yama and Niruti with
their female counterparts. On his western direction are established Soma and
Ishana with their female counterparts. On his higher direction are established
Brahma and Vayu and on his lower direction Shesha and Kama are established
with their respective female counterparts. Thus on his every direction his four-
fold subsidiary powers are established with p`aNa, the prime Breath as the prime
initiator of the organs of senses.

Further Explanation:
The reference to the wives of the divinities is not to be taken in literal sense but
as the energy centres of the the specified divinities. It only when the male
becomes united with female than creativity begins functional.

Bhashya:

t%p`saadad\ yadBayamasmaakM p`aPtM tdova tva tRPtyao|stu | naanyad\ vayaM p`%yaupktu-M Sa@nauma\ [%yaqa-: | sa Bagavaana\
svakRtona tuYyaot\ [itvat\ | [nQaao dIPt: |
With your grace we have become fearless, Yajnyavalkya replies that the state of
fearlessness is self-evolved through one’s own actions. No one else can
replicate it, this is the meaning . The resplendent Lord himself is the divine
dispenser, like the glow of the bright material. Indha means luminous.

Bhashya:

jaIvaBaaogasya Baao>oSao jaIvastd\Baaoga Ba=\ na tu | ivaiva>Bauigavaatao|saaO Bagavaana\ puruYaao<ama: | [it pad\mao |

Whatever is experienced by the creatures is also experienced by the Lord; but
whatever is experienced by the Lord is not experienced by the creatures. Thus
the Supreme Person is distinctive experiencer.
207
 || [it kUca- ba`a*maNama\ ||.

This ends Kurcha Brahmana.

208
 EaIbaRhdarNyakaopinaYad\ BaaYyama\
IV
|| Aqa jyaaoit ba`a*maNama\ ||

Thus begins the Jyoti Brahmana.

Upanishad:

janakM h vaOdohM yaa&val@yaao jagaama samaonaona vaidYya [it | Aqa h yajjanakScaScaaignahao~o samaudato tsmaO h
yaa&valkao varM ddaO | sa h kamap`Snamaova varM vava`o | tM hasmaO ddaO tM h sama`aL\ eva pUva-: pp`cC |
Yajnyavalkya came to Janaka King of Videha but decided not to speak. But
one when Janaka during Agnihotra sacrifice discussed with Yajnyavalkya
granted him a boon permitting him to ask any question he desires. Janaka
accordingly asked him.

Bhashya:

yaa&val@yaao varM d%vaa ta&a saMvaadkamauk: | vaOdohnagarM p`ayaat\ saMtao yacCas~laaolaupa: | [it skando | tqaaip
saama`aLova pUvMa- pp`cC |
Though there was no specific invitation Yajnyavalkya would be visiting Janaka
in his city Videha desiring to reply his queries. Skanda Purana says that the
noble persons usually visit each others for discussion on spiritual matters.
Janaka himself put the first of the questions.

Upanishad:

yaa&val@ya ikMjyaaoitryaM puruYa [it | Aaid%ya jyaaoit: samma`aL [it haovaaca | Aaid%yaonaOvaayaM jyaaoitYaa Asto |
plyayato | kma- kuruto | ivaplyaotIit | evamaovavaOtd\ yaa&val@ya |
Yajnyavalkya, by what light this Person here illumined? Yajnyavalkya said, by
the light of the Sun, Your Majesty. The Sun indeed is what illumines him, makes
him sit, move, perform actions and return.

Astimat Aid%yao yaa&val@ya ikMjyaaoitrovaayaM puruYa [it | cand`maa evaasya jyaaoitBa-vatIit | cand`masyaOvaayaM
jyaaoitYaa Asto | plyayato | kma- kuruto | ivaplyaotIit | evamaovavaOtd\ yaa&val@ya |

209
When the Sun is set, Yajnyavalkya, by what light this Person here illumined?
Yajnyavalkya said, by the light of the Moon, Your Majesty. The Moon indeed is
what illumines him, makes him sit, move, perform actions and return.

Astimat Aid%yao yaa&val@ya cand`masyastimato ikMjyaaoitrovaayaM puruYa [it | Aignarovaasya jyaaoitBa-vatIit |

AignanOovaayaM jyaaoitYaa Asto | plyayato | kma- kuruto | ivaplyaotIit | evamaovavaOtd\ yaa&val@ya |
When the Sun is set, Yajnyavalkya, and he Moon is set, by what light this Person
here illumined? Yajnyavalkya said, by the light of the Fire, Your Majesty. The
Fire indeed is what illumines him, makes him sit, move, perform actions and
return.

Astimat Aid%yao yaa&val@ya cand`masyastimato SaaMto AgnaaO ikMjyaaoitrovaayaM puruYa [it | vaagaovaasya jyaaoitBa-
vatIit | vaacaOvaayaM jyaaoitYaa Asto | plyayato | kma- kuruto | ivaplyaotIit | tsmaad\ vaO saama`aL\ Aip ya~ sva:
paiNana- ivaina&a-yato|qa ya~ vaagauccarit ]pOva t~ (otIit | evamaovavaOtd\ yaa&val@ya |
When the Sun is set, Yajnyavalkya, and he Moon is set, and even the Fire is
departed, by what light this Person here illumined? Yajnyavalkya said, by the
light of the Speech, Your Majesty. The Speech indeed is what illumines him,
makes him sit, move, perform actions and return. Therefore. Your Majesty,
where even one’s own is not seen there when speech is spoken ones goes
towards the source (of the Speech). Thus, verily so, Yajnyavalkya.

Astimat Aid%yao yaa&val@ya cand`masyastimato SaaMto AgnaaO SaaMtayaaM vaacaI ikMjyaaoitrovaayaM puruYa [it |
Aa%maOovaasya jyaaoitBa-vatIit | Aa%maOvaayaM jyaaoitYaa Asto | plyayato | kma- kuruto | ivaplyaotIit |
When the Sun is set, Yajnyavalkya, and he Moon is set, and even the Fire is
departed and Speech has stopped speaking, by what light this Person here
illumined? Yajnyavalkya said, by the light of the Self, Your Majesty. The Self
indeed is what illumines him, makes him sit, move, perform actions and return.

Bhashya:

Aa%maa Bagavaanaosya jyoaaooit: | Baavao|Baavao|ip saUyaa-dojaI-vaanaaM ivaYNaurova ih | jyaaoitstqaa|PyaBaavao to t&oyaM ih

ivaSaoYat: | Asvaayn~\yaa<atu jaIvasya Vaotyana\ bauiwmasya sa: | p`vat-yait savao-Sast,asyaip janaad-na: | [it ca |
Aa%,maa, the Self within verily is the resplendent Lord, n every and each inclination
he, Vishnu is one who illumines, especially as the light and as the influence.
Being never independent even one who is ignorant and obscure in intelligence is
energize to perform actions in each and every case.

Upanishad:

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ktma Aa%maoit | yaao|yaM iva&anamaya: p`aNaoYau )dayaMtjyaao-it: | puruYa: sa samaana: sana\ ]BaaO laaokaO AnausacarMit |
QyaayatIva | laolaayatIva | sa ih svaPnaao BaU%vaa [maM laaokmaitk`amait maR%yaao $paiNa |
What is the Self? asked Janaka. Yajnyavalkya replied, this one here wise in
Wisdom, luminous Person within the heart, as Knowledge among senses
remaining same wanders between the two worlds (the Waking and dreamless
Sleep) thinking as it were, moving as it were, transcending this world of
appearances, death ( dreamless Sleep) being its form.

Bhashya:

svaatn~\yaad\ QyaayatIvaasaaO Qyaayayana\ jaIvamaMjasaa | ga*NaatIva ga`ahyana\ sa jaIvaM savo-aSvaroSvar: | sada iva&anapUNaao-
|saaaO samaanaao|saaO sada sama: | Aivakarat\ samaana: sana\ jaIvamaadaya saMcarot\ | ]BaaO laaokaO svapk%vaat\ BaU%vaa|saaO
svaPnanaamak: | [maM laaokM Haaga`da#yaM maR%yau$pka%vaM sada | bahupapOkhotu%vaat\ taryaot\ svaPnamaanayana\ | [maM laaokM ca
BaUra#yaM tariya%vaaMtirxagama\ | jaIvaM kuyaa-nmaRta ivaYNau: BaUlaaok: ixap`maR%yaumaana\ | bahvaao maR%yauvaScaa~ maR%yaao
$paNyats%vayaM | paphotu%vatScaayaM BaUlaaokao maR%yau$pk: | jaaga`Sca pRiqavaI caOva VaO: sauYaiPtstqaOva ca |
svaPnaScaOvaaMtirxaM ca &oyaa Anyaaonya naamaka: | td\W\yaiBap`aiyaka tsmaaduBaaO laaokaivait Eauit: |
Being independent thinker on his own, the resplendent Lord reflects impartially,
the jaIvas are not independent. Being supreme among all divinities, he initiates all
the actions as if he himself is the performer of the actions. Being ever wise in
Wisdom and being detached he is equal among every one in all respect, moving
in the two worlds (the Waking and Dreaming) in impassioned manner.
Transporting the jaIvas to the dream state, he transcends them with death-like
redeeming form from the waking state, which offers many excuses to commit
demerits. Therefore this world is known of the form of death, On death coming,
Vishnu takes him from this world to the intermediate Space. The worlds are
referred as the state of being, jaaga`t, Waking state being the earthly state of being,
sauYauiPt the dreamless state being the sky and svaPna, being the intermediate state of
being are used in scriptures as the substituting alternative words. There ]BaaO laaokaO
should be understood both as worlds and states of being.

Upanishad:

sa vaa AyaM puruYaao jaayamaana: SarIriBasaMpVmaana: paPmaiBa: saM saRjyato | sa ]$k`amana\ ima`yamaaNa: paPmanaao iva
jaahit |
He is Purusha, the Lord giving jaIvas the necessary body-form, giving them the
capacity to perform demerits. To raise them from this world of demerits he
takes upon himself to invalidate the effect of those demerits and liberate them.

Bhashya:
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sa vaa AyaM jaayamaana [it ca W\ayaEayaa Eauit: | yasya jyaaoitryaM ivaYnau: sa pramaRSyato tqaa | yada tu
Bagavaanaukstda svaatn~ tao ivaBau: | ima`yamaaNaao jaayamaana [%yau>stinnayaamak: | fladanaaya papanaaM ga`h: saMsaga-
]cyato | maaoxadanao fladanaad\ ivajahatIit caaocyato | jaIvaao|ip maui>kalao tu hata papsya kqyato |
sa vaa AyaM jaayamaana in this manner the resaltionhip netween the supreme Self and the
individual self is indicated. The one who imparts wisdom to the individual self
is Vishnu who as the supreme Self is designated as Purusha. He is referred as
the supreme Self since he is independent Real, being source for birth and death
of the jaIvas. Since he gives consequential fruits of demerits he is concerned with
demerits in life. When he delivers the individual self from the primordial world
he is said to be releasing them from consequential fruits of demerits. Therefore
at the to,e of deliverance the jaIva is said to be completely absolved of all
demerits.

Upanishad:

tsya vaa etsya puruYasya Wo eva sqaanao Bavat: [dM ca prlaaoksqaanaM ca | saMQyaM tRtIyaM svaPnasqaanaM | tismana\ saMQyao
sqaanao itYzna\ eto ]Bao sqaanao pSyaMtIdM ca prlaaoksqaanaM ca | Aqa yaqaak`maao|yaM prlaaoksqaanao Bavait
tmaak`mamaak`mya ]Bayaana\ paPmana AanaMdaSca pSyait | sa ya~ p`svaipit Asya laaoksya savaa-vatao maa~aamaupadaya
svayaM ivaih%ya svayaM inamaa-ya svaona Baasaa svaona jyaaoitYaa p`svaipit | A~aayaM puruYa: svayaMjyaaoitBa-vait |
Verily there are two states of this Purusha - this and the other world. There is
the third intermediate state, the dream state, from where he observes both these
two states, of this and the other world. When (the jaIva) passes from this
(Waking) state to the other (Dreamless) state, the Purusha sees the evils
(performed by the jaIva) in this world and the joys of the other. When (the jaIva)
sleeps the Purusha takes along with him all the materials of this all-embracing
world. himself tears apart, himself builds, making (the jaIva) dream by his own
brightness, by his own light. In that the Purusha becomes himself self-
luminous.

na t~ rqayaaogaa na pMqaanaao BavaMit | Aqa rqaana\ rqayaaoogaana\ pqa: saRjato | na t~anaMda maud: p`maudao BavaMit |
AqaanaMsana\ maud: p`maud: saRjato | na t~ vaoSaaMta: puYkirNya: sa`van%yaa BavaMit | Aqa vaoSaantana\ puYkirNya:
sa`vaM%ya: saRjato | sa ih kta- |
There (in dream and dreamless states) are neither chariots nor horses, nor even
roads, but Purusha projects the chariots, horses, and roads. There (in dream and
dreamless states) are neither joys nor pleasures nor delights but Purusha
projects the joys, pleasures and the delights. There (in dream and dreamless
states) are neither tanks, nor ponds nor rivers but Purusha projects the tanks,
ponds and the rivers. He indeed is the creator.

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Bhashya:

svaga-: sauYauiPtra#yaa mau>orip yat: samaa: | praolaaokao yatao mau#yaao maui>rova ba caapr: | Atao
VusauiPtmaaoxaaNaamaiBap`ayaaiddM vaca: | sauiPtir%yaaidkM svaoit ivaYNaaora#yaa sauK%vat: |
Heavenly state is identified not only with sauYauiPt, the dreamless state but also with
maui>, the delivered state. The other world is primarily the state of deliverance and
none other. Therefore, the word sauiPt is used when referring the state of
deliverance as well. Using words like sauiPt and others the bliss of Vishnu is
described.

punaragamanaM naama mau>anaamaip ivaVto | p`layao|naup`ivaSyaOnaM BagavaMtM janaad-nama\ | isqa%vaa &aanaaivalaaopona inaga0cCint
punastt: | na ca &anasauKadInaaM toYaaM saRUYTaOlayao|ip vaa | ivaSaoYa: kiScadMtScabahuScaOva rmaMit to |
Even for the delivered ones there3 is return (to this world). Because at the end
of the final dissolution of the creation entering the resplendent Janardana they
remain there without loss of their Wisdom and state of Bliss. And become
manifest again at the the time of new creation. In all these states of departure
and arrival there is no diminution in their Wisdom of the state of Bliss.

svaapya%yaonaimait sa svaiptI%yaucyato hir: | AananMdpaplaaokadodSa-naM svapnasauPtyaao: | Aip ivaYNaao sadOvaaist na jaIvasya kqaMcana |
A~ayaM BagavaanvaiYNaujaI-vasya svayamaova tu | jyaaoitiva-SaoYatao BaUyaannaOvaanyajjyaaoitr~yat\ | na ih jaIva: svayaM d``STuM sauPt: Sa@naaoit
ih Qa`uvaM | At: sa naOva jaIvaao|yaM savMa- pSyait saUxmadRk\ | svaPnao|rirxao sagao- vaa na rqaaVa: pura isqaa: | tdOva t%kma-
yaaogyaana\ inaima-imato hir: svayama\ | [%yaaid mahamaImaaMsaayaaM | jaIvapxao p``isaw%vaat\ ktma Aa%maoit p`Snao na yau>: |
na ca jaIva: samaana: sannauBaaO laaokaO saMcarit | sauKdu:K ivaSaoYa%vaat\ ||
Since Hari makes jaIvas sleep, normally it is assumed that Hari himself sleeps.
The Bliss, merits and demerits are observed by Vishnu alone in the different
states and not by the jaIvas. In these states Vishnu himself is the energizing
instrument, not the jaIva, because the special sight required is not available to no
one else. jaIva himself is ever incapable of observing by himself in these states.
There it is only the Lord, never the jaIva who observes these subtle states. In
dreams, dreamless or in intermediate states chariots and other things were never
there earlier. The Lord himself creates them all for the sake of the jaIvas. Since
generally a human being, the jaIva assumes himself to the self, Aa%maa the question
ktma Aa%maoit becomes improper. It is not the jaIva that wanders equally between the
different states, especially in relation to the states of Bliss, merits and demerits.

na ca sauKdu:Kadoima-Qyaa%vao ikMicanmaanama\ | yaaqaarqyatao|qaa-na\ vyadQaacCSvatIBya: samaaBya: | Asa%yamap`itYzM to

jagadahurnaISvarma\ | vaOQamyaa-cca na svaPnaidvat\ [%yaaid vacanaivaruwacca | na caOtnnasaIdist BaivaYyatI%yanauBava:
kdaicat\ BavaIYyatI%ya~ ikMicanmaanaM | ikiHca%kalaisqar%va maa~sya SaUnyaavaadInaamaip isaw%vaad\ vaOQamyaa-cca na
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svaPnaaidvat\ [%yaaidvacanaM vyaqMa- syaat\ | Atao na kdaicadsya naasaIdist BaivaYyatI%yanauBavaao
BaivaYyatI%yaiBap`ayaoNaOva td\ vacanama\ | na ca tqaa|nauBavao SaUnyasya Ainava-canaIyasya ca kiScad\ ivaSaoYa: |
Considering pleasures and pains as illusory can never be acceptable. Since time
immemorial the supreme Self has created things which are substantially true.
Some say that the world is unreal, uncreated, without supreme controller. The
experiences in the primordial being unlike the appearances seen in dreams, the
experiences in the primordial world are not illusory, also being the scriptural
declarations. That worlds did neither exist earlier nor exists now nor will exist
in future as an acceptable proposition. The dream world is substantially unstable
while the world in waking state is relatively stable – these being the
propositions proposed by the nihilists, Shoonyavadi, , the statement that the
primordial world is not real but an illusion like things seen in dreams would not
be worth consideration. Therefore, the primordial world did not exist earlier like
the dream world or would cease to be like a dream world needs to be rejected. If
their propositions are accepted then there would be no difference between the
Illusionists, Mayavadis who are incapable of speaking conclusively of the
existence of the primordial world and those nihilists, Shoonyavadi who deny
entirely the existence of the primordial world.

na ca SaUnyavaaidnaaM tWaidnaaM ca kiScaiWSaoYaaomaaoxao | na ca ina%ya&anasva$pmastIit vacanaona kiScaiWSaoYa: |

&oyaaBaavao &anasyaaPyaBaavaat\ | na ih &oyarihtM &anaM naamsaastI%ya~ ikMicanmaanaM | na ca svaivaYayaM tidit toYaaM pxa:
| tda ktu-kma-ivaraoQa [it ih toYaaM vacanama\ | na ca jaanaatI%yaaid ktu-%vaM &anasya trMgaIik`yato | inaiva-
SaoYa%vaagaIkarNaat\ | At: saUnyavaaidna: eva to|ip |
For the nihilists, Shoonyavadi or the Illusionists, Mayavadis there is no
difference in maaoxa, deliverance. Even if the Illusionists, Mayavadis accept the
existence of Brahman in deliverance, no difference in the views of the two
would be perceptible. Because if there is no subject for awareness, there would
also be no goal, objective to be experienced or become aware of in maaoxa, the state
of deliverance. In the opinion of the illusionists, Mayavadis for experiencing
the supreme Self he himself is not the subject matter. Because the supreme Self
himself being the form of Wisdom, the creator and the act of creation would the
same one. But creator and the act of creation is contradictory term according to
them. Thus for experience wisdom of Brahman there is no experiencer or the
process of experience.Therefore there is neither any experience nor any
experienced. Hence there I no difference between the illusionists, Mayavadis or
the nihilists, Shoonyavadi

svaPnaao BaU%vaa svaapkao BaU%vaa | na ih jaIvaao|ip svapNa eva Bavait | svaapM nayatoit svapna [it ca vyau%pai<a: |
jaayamaanaao ima`yamaaNa: p`svatI%yaaid tu kR%vaaivavaahM tu kuruip`vaIra:, tdotnmao ivajaainaIih yaqaa|hM maddIh-ro | sauM
214
bauwoya dubaa-QaM yaaoYaaBavadnauga`hat\, ja&o bahu&M prmaaByaudarM, d`STuScaxauYaao naaist ijavha [%yaaidvadMtNaI-tNaIca\%vaona
Bavait | Svaatn~\ya snaohyaaorMtNaI-tNaIt\ [it ih saU~ma\ |
Making one see dreams in sleep or becoming dreams, not that the jaIva himself
sees the dreams. He leads one to see dreams, therefore he becomes the dreams.
Makes one to be born, one to die, one to dream, not that he himself is born, dies
or dreams. ‘Having married the powerful among the Kurus’ means that as one
unknowingly marrying by the grace of Hari, ‘by your grace enjoying pleasures
and knowing things as endearingly clarified by the resplendent Lord’, ‘having
known things difficult to be known from one more wise’, ‘having neither eyes,
feeling or tongue to speak’, such other statements having been used as a
substitute for displaying independence as well as association.

kqaM Anyaqaa svayaM ivah%ya svayaM inamaa-ya sa`van%ya: saRjato sa ih kta- | svaPnaona SaarIrmaiBap`h%yaasauPt:
sauPtanaiBBacaaSaIit [%yaaid yaujyato ? ]>aqao- ca svaPnaona SaarIrima%yaaid jaIvaoSvar Baod man~a: ]>a: p`maNa%vaona |
[-Svarao jaIvasya Bayaina pSyana\ jxaidva Ahsaidva |
Or else how would the jaIva be the Purusha himself destroying and himself
creating ? While in sleep in dreams having been detached from the attachment
to the body, how can the jaIva energized to create or destroy? Having spoken
earlier about the differences in the forms of the individual self and the supreme
Self, it is also said that the supreme Lord seeing the jaIva frightened in sleep, is
amused, as it were.

P`aa&onaa|%manaa saMpirYva>:, p`a&onaa|%manaa|nvaa$Z: [%yaaidSau caaByaasaona sava-~ Baod eva inaid-Syato |

saupu%yau%k`an%yaaoBao-dona [it inaNa-yaa%makM BagavaWcanaM | na caavasqaaBaodona jaIvaBaodao vyaavahairkao|PyastI%ya~
ikMicanmaanaM | na ih jaaga`t\ svaPnasqaSca Waiva%ya&p`yaaogaao|ipo kiScadist laaOikk: | na ca Ba`mastadRSa: |
tsmaad\ Bagavaanaovaa~aocyato sava-ktu-%vaona |
The statements embracing consciousness, overcoming consciousness repeatedly
make the distinction between the individual self and the supreme Self clear in
every instance. Even the resplendent Lord Vedavyasa has unambiguously
clarified (in Brahmasutra) the distinction between the individual self and the
supreme Self. It is a clearly established fact that the jaIva in the waking state and
in the dreamless state are distinct and different and to deny this fact would
inconsistent. Even in practical and empirical state such differences are observed.
Such differences are not illusory. Therefore all actions are spoken to have been
initiated by the Lord himself.

vaoSaanta: vaoSyaagaRha: | saYauiPt maaoxaaoBayaqivavaxayaOva tWcanaiimait Bagavata%yau>M svaaPyaya

saMp%yaaornyatrapoxamaaivaYkR%yaM ih [it | ]Bayaapoxaima%yau>o maaoxasqasauiPtir%yaip mandsyaa|SaMka syaadtao maaoxao
215
sauiPtrova naastIit &apiyatumanyatrapoxaima%yau>ma\ | na%vanyatr evaqaa- [it &anao ivaklpayaaogat\ | Atao|vasqaaSca
laaokaScasavao- ivavaixata: |
vaoSaanta: means houses of pleasures provided by women. The use of words, deep
sleep and deliverance are in relation to the earlier similar use in resplendent
lord’s words (in Brahmasutra) - svaaPyaya saMp%yaaornyatrapoxamaaivaYkR%yaM ih, where the states of
deep sleep and deliverance are spoken and the state of heavenly pleasures. In
referring the two states (of deep sleep and deliverance) lest there could be there
could misunderstanding among less intelligent ones, it is clarified that in
deliverance as the form of wisdom there is no reason to be entirely identical
state of deep sleep as the form of unawareness, the words Anyatrapoxama\ as qualifying
words have been used. Therefore, here the words sauYaiPt, the laaoks, maaoxa are all
intended.

savaa-vat: Aa samantat\ sava-vat: sava-&anaanyuapadaya | ba(p`kaSaao9 Bao%yau>ao jyaaoitrntr ]cyato | sauKM

sva$pBaUtM yadanand [it kqyato | maunnama ivaYayaao%qaM yat\ p`kRYTivaYayaat\ p`maut\ | [it ca |
savaa-vat: is one who is endowed with the comprehensive wisdom of everything in
creation. The external illumination is said to be the effulgence of internal
enlightened resplendent luminosity. The satisfaction which comes through such
internal enlightened state is said to be Aanand, Bliss. The satisfaction which comes
through external contact with ordinary object of senses is said to be maud, pleasure
and satisfaction through superior object of senses is referred as p`amaud,
contentment.

Upanishad:

tdova Slaaoka Bavaint | svaPnaona SaarIrmaiBa p`h%yaasauPt: sauPtanacaakaSaIit | sauk`maadaya punaroit sqaanaM ihrNmaya:
puruYa: ekhMsa: |
On this there is this verse. Having alienated in sleep what belongs to the body,
He ever looks down on the inactive senses and having taken upon himself the
radiance he departs to his place, the resplendent person, like a lonely swan.

Bhashya:

Sauk`M jaIvamaadaya | Saaokona r%yaa yau>%vaat\ Sauk`ao jaIva ]da)t: | [it ca | r%yaanandaO pUNa-ina%yaaO ihtaO tona
ihrNmaya: | svaNa-vaNa-tyaa vaa|ip vaasaudovaao ihrNmaya: | p`Qaana hMsa$p%vaadokhMsa [tIirt: | [it ca |
Sauk`M jaIvamaadaya means beckoning the jaIva who is subject to pains and pleasures
common in primordial life. Sauk\ means pain and r refers to the pleasure and since
human beings become subject to the pains and pleasures in primordial life, they
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are known as Sauk`. The complete and entirety of pleasure and Bliss are inherent
only in the supreme Self. Therefore he is referred as gold-coloured. Since he
has the glow and splendor of gold Vasudeva is known as gold-coloured. Since
he revels singularly alone like a swan, He is known as ek hMsa.

Upanishad:

P`aaNaona rxannavarM kulaayaM | baihYkulaayaadmaRtScair%vaa | sa [-yato|ma%tao ya~ kamaM ihrmaya: puruYa: ek hMsa: |
Guarding the modest nest with prime Breaths, the immortal one roams out of
the shell. He wanders wherever he fancies, this gold-coloured person, the
singularly lone swan

Bhashya:

AMSaona jaIvamaadaya @vaicadISaao baihna-yaot\ | svaPnaoYau flgaunaM yaWt\ kR%Na: kOlaasamaanayat\ | vaasanaa$pkana\
p`aya%svaMtrrova p`dSa-yaot\ | Atao baihYkulaayaaid%yaip vaa=\ na ivaruQyato | [it ca |
In certain exceptional instances taking fragment of the subtle essence of some
individual self the supreme Self wanders out, as in the case of Arjuna in sleep
who was taken by Krishna to the Kailas mountains.

Upanishad:

svapnaantM ]ccaavacamaIyamaanaao $paiNa dova: kuruto bahUina | ]tova is~iBa: sah maaodmaanaao jaxadutovaaip Bayaaina
pSyana\ |
Wandering up and down in dreams, God creates many forms as if reveling in
the company of women, laughing and even being frightened seeing things.

Bhashya:

]ccaavacaoYau $poYau p`ivaSana\ puruYaao<ama: | bahu$p%vamaayaait svaPnaao sa jagat: p`Bau: [it ca | maaod$p%vatao ivaYNaao:
s~IiBamaao-dao ivaDmbanama\ |
Though it is said that the Lord having entered small and big things revels in the
company of women it should be understood this as mere pretense.

Upanishad:

Aaramamasya pSyaint na tM pSyait kScana [it | tM naayatM baaoQayaoif%yaahu: | duiBa-YajyaM hasmaO Bavait yamaoYa na
p`itpVto | Aqaao Klvaahujaa-gaitrdoSa evaasyaOYa [it | yaaina (ova jaaga`t\ pSyait taina sauPt [it | A~ayaM
puruYa: svayaM jyaaoitBa-vait | saao|hMsahsa`M ddaima | At }QvMa- ivamaaoxaaya ba`UhIit |

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Every one (the individual self) sees his (the supreme Self’s) actions but him (the
supreme Self) no one ever sees. Therefore they say that one should not wake up
suddenly one (the individual self who is fast asleep), for it is difficult to cure if
he does not get back (to his own body). Others say that (the state of sleep) is just
his natural state for whatever objects he (the individual self) sees when awake,
those too he sees when he is asleep, not so in the dream state, for then only
Purusha, (the supreme Self) is self-luminous. Janaka said, I give you thousand
(cows), venerable one, please instruct me further for the sake of my deliverance.

Bhashya:

jaIvasya maRitkalao ca svaPnakalao ca koSava: | evaM ivaQaaina kmaa-iNa kuvaa-Naao|ip na dRyato | tqaa jaagairto sauPtaO
mau>orova tu dRSyato | tqaaip naayatoByastM &anaI ba`Yaad\ janaad-na: | yasya gaaocartaM ivaYNau: kdaicanna p`pVto |
tsyaayatsya papsya BaoYajaM na if ivaVto | sauiPtkalaao|PyayaM ivaYNaao: sada jaagairta%maqk: | yaaina jaagairto
pSyaot\ taina sauPto|ip pSyait | ina%ya&ana sva$pat\ Bagavaana\ puruYaaO<ama: | ina%yananyap`kaSa%vao|Pyanyajjaaoitya-da
Bavaot\ | tda syaat\ saMSayaao|&anaaima%ya~oit ivaSaoYaNaM |
During the time when the individual self is active when death comes, during the
dream, waking or dreamless state he is not conscious of Hari except those who
are the liberated ones. Therefore, a wise one should not advise one regarding
Janardana who is not inclined to be wise in Wisdom of the supreme Self.
Because to one to who even once makes no effort for such undeserved person
no opportunity is made available. Since for Vishnu even the dream state is
verily the waking state, whatever an individual self sees in the waking state the
same is shown by the resplendent supreme Self to hi in the dream state. For the
individual self the resplendent supreme Self alone is the ever and independent
source of Wisdom, there being no need to emphasize specially that it is even so
in dream and dreamless states.

jaIvasyaaip svaPnavasqaayaM jaagairt%vao|syaoit ivasSaoYanaM vyaqa-ma\ | pUvaao-<maip maaoxaayaOva Bavait | At }QvaM ivaiSaYT
maaoxaaya ba`Uih | svayaaogyaBagavad\ dRYTo savaO-maui>rvaaPyato | puna&aa-naantraiQa@yaat\ sauKaiQa@yaM ivamaaoxagaM | [it
ba`*matko- | svaPnasauYaP%yau BayaaiBap`ayaoNa tainasauPto [%yau>ma\ |
If in dream state the individual self was conscious as the supreme Self is then
the words jaagaitrdoSa evaasyaOYa: would have been redundant. As said earlier only in the
stte of deliverance the individual self is conscious of the supreme Self
.Therefore for the sake of supreme deliverance alone the Wisdom of the supreme
Self should be spoken. And each one according to one’s own capacity and
qualification attains the state of deliverance. With additional enlightened
wisdom additional status in deliverance would be available, thus in
Brahmatarka scripture.Here both dream and dreamless states are referred,

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otherwise it may be misconstrued that for the supreme Self only the dreamless
state alone is the conscious state.

Upanishad:

sa vaa eYa etismana\ saMp`saado r%vaa cair%vaa dRYT\vaOva puNyaM ca papM ca puna: p`itnyaayaM p`ityaaoina Aad`vait
svaPnaavaOva | sa yat\ t~ ikMicat\ pSyait Ananvaagatstona Bavait | AsaMgaao (yaM puruYa [it | evaM evaOtd\
yaa&val@ya | saao|hM Bagavato sahsa`M ddaima | At }QvMa- ivamaaoxaayaOva ba`UhIit |
He, verily is the supreme Self who roaming in the dream state of the individual
self observing the merits and demerits performed by him repeatedly makes each
the individual self enter his dream state. In the dreamless state the supreme Self
is not affected by any of the merits and demerits of the individual self. He
remains detached from the effect of those merits and demerits. Thus
Yaknyavalkya having said Janaka agreed to offer him thousand cows for being
instructed further.

Bhashya:

tM sauYaiPt maa~aiBap`ayaoNa sa vaa eYa etismana\ saMp`sado [%yah | ya~aoBayaivavaxaa syaat\ pramaSa-stdaoBayaao: |
eksyaaqip BavaonnaOkivavaxaayaaM @vaicad\ Wyaao: | [it sabdinaNa-yao |
Where the dream state is in consideration then the observations by the
individual self in waking state would inappropriate. However both the
alternatives are spoken then both need to be considered and if any danger is
perceived in considering of the bot alternatiove a one amng the two should be
preferred, thus in Shabda Nirnaya.

Upanishad:

sa vaa etismana\ svaPnanto r%vaacair%vaadRYT\vaOva puNyaM ca papM ca puna: p`itnyaayaM p`ityaaonyaad`vait bauQaantayaOva | sa
yat\ t~ikiHcat\ pSyait Ananvaagatstona Bavait | AsaMgaao (yaM puruYa [it | evaM evaOtd\ yaa&val@ya: | saao|hM
Bagavato sahasa`M ddaima | At }QvMa- ivamaoxaayaOva ba`UhIit |
Verily, he the supreme Self roaming in the dream state observing the merits and
demerits returns again the individual self to awaken him to this empirical world
of the waking state. Whatever merits and demerits, he the supreme Self
observed in the dream state with those he is never attached. Purusha, indeed is
ever detached. Janaka said, this verily is so Yajnyavalkya and pleaded I offer
you thousand more cows instruct me further.

Bhashya:

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svaPnaa#yaao|nt: sqaanaM svaPnaantma\ | Ant: sqaana sqalaM vaasa: p`doSa [it caaocyato | [it ca | svaPnaantM ca
bauwantM ca [%ya~aip svaPnaant Sabd svaPna sauYauPyauBayaaiBap`ayaoNa |
svaPnaantma\ is when the dream ends. Ant: sqaana sqalaM vaasa: p`doSa all indicate the state of
being, thus in Shabdnirnaya. svaPnaantma\ - when the dream ends and bauwantma\ - when
the conscious ends are both the dreams and the dreamless states.

Upanishad:

sa vaa eYa etismana\ bauwanto r%vaacair%vaadEYT\vaOva puNyaM ca papM ca puna: p`itnyaayaM p`ityaaonyaad`vait svaPnaaMtayaOva
| td\ yaqaa mahama%sya ]Bao kUla Anau saMcarit pUvMa- caaprM ca evamaovaayaM puruYa etavauBaavanau saMcarit svaPnaantM ca
bauwantM ca |
Having reveled in the waking state, having seen the meritorious and de-
meritorious deeds, he returns to the place from where he came the state when
the dreams end. Even as a large fish swims along the banks of the river, here
and there, even the Purusha moves along bot these states (of dreams and
waking).

Bhashya:

SauBaaM SauBaM tu dRYT\vaOva svaPnao jaagaurto|ip ca | AsaMspRYT: sada du:KOScartISa: puna: puna: | svapnasauP%yaa%makM
kUlamaokM bauwa%makM prma\ | mahama%sya [vasaMgaI car%yaokao janaad-na: |
The supreme Self seeing the meritorious and de-meritorious actions performed
by individual selves in their waking, dream and dreamless states with waking
state as the bank on one side of the river and dream and dreamless states as the
other side of the river like a great fish roams in the river without being attached
by them.

Upanishad:

tVqaa|ismannaakaSao Syaonaao vaa saupNaao-vaa ivaprIp%ya Eaant: saMh%ya pxaaO saMlayaayaOva Qa`Iyato evamaovaayaM puruYa etsma
Antaya Qaavait ya~ sauPtao na kMcana kamaM kamayato na kMcana svaPnaM pSyait |
As a falcon or an eagle having roamed around the sky o, becoming tired, folds
down its wings and rests in their nests even so the Purusha, hastens to similar
state, desiring no desires, seeing no dreams.

Bhashya:

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yaM ivaYNauM SyaonavacC/antao jaIvaao jaagairto Ba`mana\ | svaPnao ca sauPtavaByaoit saMEaant: sad\gaRhM yaqaa | isva%yaanaqnd:
prao ivaYNaustmaaPt: sauPt ]cyato | saMp`aPya tmayaM jaIva: kamayaonnaOva ikMcana | na ca svaPnasamaBa`aint
&anaM yaait kdacana | sauYauPtaO ca ikmau &anaamau>aO p`aPtao janaad-nama\ |
Even as bird tired after flying around the sky on becoming tired rests in his own
nest, even so the individual self after roaming the waking and dream states after
becoming tired rests sheltered within the supreme Purusha, Vishnu

Upanishad:

ta vaa AsyaOta ihta naama naaD\yaao yaqaa koSa: sahasa`Qaa iBannastavata|NaImnaaitYzint | Sau@lasyanaIlasya
ip=galasya hirtsya laaoihtsya pUNaa-: | Aqa ya~OnaM GnaMtIva | jaInantIva | hstIva | ivacCyayait | gat-imava
ptit | yadiva jaaga`d\ BayaM pSyait td~aivaVyaa manyato | Aqa ya~ dova [va rajaovagmaovaodM savaao-|isnait manyato |
saao|sya prmaao laok: |
In him are those veins called ihta, as thin as hair split thousand fold, flowing
with fluids filled with white, blue, yellow, green and red colours. When (in his
dream state) he feels frightened as though being killed or overpowered, or
pursued by an elephant, falling in deep abyss, or in a well, he remembers in
ignorance whatever fears he had experienced in his waking state. But when (in
his dreamless state) he reminisces himself as a god as it were, a king as it were,
all this as it were. That is his supreme state of being.

Bhashya:

inaihtao Bagavaana\ ya~ ihta naaD\ya: p`kIit-ta: | naanaavaNaao- hirstasau naanaa$pI vyvaisqat: | tasaaM maQyao
sauYaumnaacca t~M sauiPtM va`ja%yayama\ | ta eva kMzdosSasqaa jaIvast~ vyavaisqat: | svaPnaanna pSyait jaaga`Wd\ BayaM
ca p`itpVto | Aa [%yaaidSyato ivaYNaurivaVa tinnarIxaNama\ | tona svaPnaanayaM pSyaojjaIvaao jaagairtM tqaa | [%yaaid
mahaimamaaMsaayaama\ |
Since Vishnu abides in the veins they are known as ihta, the auspicious
passages. In those passages Hari revels in various form and various colours. In
the midst of all these veins there is the vein referred as sauYaumna, wherein the
individual self finds respite. This particular vein sauYaumna, passing through the throat
makes the individual self see in dreams those very frightening situations which
he had seen in waking state. The syllable A refers Vishnu therefore, AivaVa also
referred to Vishnu’s observations. Therefore, what the things the individual self
sees in his waking state the same things he observes in the dream state. Thus in
MahamimaaMsaa

ijanantIva taDyantIva | ivacCayayait Bayaona ivacCayaM kraoit | AhmaovaodM savaao-|isma svayaaogyatapoxayaa pUNaao-|isma |
ivaYaqyaBaaogaanainvat sva$panaM donao%yavaSabd: | [dimait pUNa-%vaivaSaoYaNama\ Ajaanata maihmaanaM tvaodma\ [itvat\ |
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svapUNa-tamaapraoxyaNaanauBaUya [dM pUNaao-|ismait manyato | @vaicat\ td\BaavaSaoYa: syaat\ ik`yaaSaoYa: i@vaicad\ Bavaot\ |
@vaicat\ pdaqa-SaoYa: syaaiddmaaidis~qaa smart: | [it SabdinaNa-yao |
ijanantIva means as if being beaten. ivacCayayait means makes one pale as if through
fright. AhmaovaodM savaao-|isma means as if being complete with all the proper attributes.
Ahmaova means the liberated one who experiences being fully content and satisfied
by the Bliss accrued from Lord’s forms alone and not through pleasures
received through the objects of senses. Rarely is one is complete in all respect,
because by performance alone one cannot become complete, thus in
Shabdnirnaya.

na ih rajaa dovaao vaa sava-jagad\ Bavait | ra&ao Baaogaapoxayaa pUit-Ba-vatIit dovadRYT\vaant: p`%yaxadSa-naaqMa-
rajadRYTamt: svayaaogyapUto-: svaatn~\yaad\ ra&ao dovagaNasya ca | sava-Baavastqaa maaoxao na tu sava-sva$pt: | [it
ba`*matko- |
In [dM savaao-|isma the word [dM does not suggest complete and entirety of attributes of
the subject, neither a king nor a god can claim himself to be the entire creation.
The King finds satisfaction and contentment in enjoying objects of senses, the
gods find satisfaction and contentment through divine experience. The kings
and the gods revel in satisfaction and contentment according to their capacity
and capability but not so in respect of the delivered ones with absence of
inclination with all things, thus in Brahmatarka.

Upanishad:

tWa AsyaOtditcCndaophpaPmaaBaysM $pM | td\ yaqaa ip`yayaa is~ya saMpirYva>a na baa(yaM ikMcana ved naantrma\
evamaovaayaM puruYa: p`a&onaa|%manaa saMpirYva>ao na baa(M ikm,cana vao naamtrma\ | td\ vaa
AsmaOtdaPtkamanaa%makaamamakamaM $pM Saaokantrma\ |
Thus, verily is his form which is free from desires, free from demerits, free from
fear. As a man when in embrace of his wife knows nothing internal or external,
even so when the person in the embrace of his consciousness knows nothing
internal or external. That verily is the form in which his desires are fulfilled, in
which the Self becomes his desire, in which he revels without desires, free from
all fears.

Bhashya:

CndsaamaPyavaacya%vaaditcCndahir: smaRt | tobaaiSlaYTao(yaM jaIva: sauPtao mau>ao|qavaa Bavaot\ | ivaYNaao $pM ih

yaiina%yamaBayaM papvaija-tma\ | AaPtkamaM pUNa-%vaad\ AaPtkamaM sauK%vat: | SaaokM ivanaa
saurmaNaacCaokantrimatIirtma\ |

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Since Hari is beyond being described by the vedic hymn, he is known as
unrestricted, free, spontaneous. Being free from frightening form and with no
demerits ever, He is capable of being accessed with intimacy. Since he complete
in all respects he is fulfiller of all desires, leaving nothing more to be desired.
Since he is full of Bliss he has nothing else but his own Self to be sublimely
ecstatic. Since he is culmination of sorrowing he is devoid of any sorrows.

Upanishad:

A~ ipta|ipta Bavait | maata|maataa | laaoka Alaaoka: | dovaa Adovaa: | vaoda Avaoda: | A~ stonaao|stonaao
Bavait Ba`UNaha|Ba`UNahaa | caNDalaao|caNDala: | paOlaskao|paOlksa: | EamaNaao|EamaNa: | tapsaao|tapsa: |
AnanvaagatM puNyaona | AnanvaagatM papona | tINaao- ih tda savaa-na\ Saaokana\ )dyasya Bavait |
Here in this state father is not the father, mother is not the mother, worlds are
not the worlds, gods are not the gods, Vedas are not the vedas, Here a robber
remains no more a robber, killer of a wise one remains no more the killer of
wise one, untouchable remains no more an untouchable, one born illegitimate
remains no mote the illegitimate, mendicant remains no mote the mendicant,
ascetic remains no more the ascetic. He is followed with neither by merits nor
by demerits, since by then he has transcended all sorrows (having or not having
desires).

Bhashya:

tonaaiSlaYT: svapu~aNaaM dayaadanaaM na vaO ipta | toYaM du:Kaddu:iK%vaanna maata laaokmaanyaip | Alaaokmaanannaao
laaokao dovaao|ip svaaiQakart: | vaYa-Naadovya-ui%qat%vaanna dovaao dovamaanyaip | Avaodmaanaannaao vaod papI
papflaaPyayaat\ | Apap: EamaNaaScaaip yaitQamaa-t\ samaui%qato: | AyaitstapsaScaOvaM AinaYTM puNyamauPyamauM |
naanvao%yaovaM ivaQaao mau>ao ivaYNaao: saMp`aiPtmaa~t: |
In dreamless state or in the state of deliverance one who was father once
remains no longer father to his decedents. One who was mother earlier now
remains no more the mother of her children suffering miseries. One who was
earlier proud of his worlds now is no longer proud of those worlds. Even the
gods losing their power to shower bounties remain no more the gods. Those
who were proud of the knowledge of scriptures remain wise in vedic wisdom.
The one who had demerits becomes no more affected by them. The ascetics
bound by rites and rituals become divested from them. The ones performing
rites and rituals are like-wise not bound by those restrictions. In this manner,
verily the one in dreamless state or in the state of deliverance is completely
liberated by Vishnus’s grace.

Upanishad:

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yad\ vaO tnna pSyait | pSyana\ vaO tnna pSyait | na ih d`YTudR-YToiva-laaopao ivaVto | AivanaaiSa%vaat\ | na tu td\
iWtIyamaist ttao|nyad\ ivaBa>M yat\ pSyaot\ |
Then (in dreamless state or in the state of deliverance) one does not see, verily
though seeing does not see for there is nothing like seer and seeing, because of
the imperishable continuity (of the seer and seeing), there being nothing
different and distinct than the seer.

Bhashya:

yat\ tnna ivaYNau: pSyaot pSyana\ vaO tnnna pSyait | ina%ya&anasva$p%vaat\ t%samaM naanyaidYyato | yai%kiHcad\ vastu
Bagavata na dRYTM tnnaas%yaova | icaVmaanaM savMa- pSya%yaova | na ih iWtIyaao d`YTa yaao ivaBa>%vaona jagat\ pSyait |
tiWraoQaona pSyantBa`ant: | td\dRYT\vaadnyaWa | naanyaao|tao|istd`YTa [%yaidEaRto: | ya<ad\ RYTM Bagavata tdovaaisa
na caaprM | na (nyaao ivaVto dRYTaya: pSyaot\ tddiSa-tM | ba`*maaidrip yaao dRYTapSyat\ tsya p`saadt: | tddRYTM
kut: pSyaod\ At: kao vaa ivaraoQat: | [it ca | yadvataraidkM WOt%vaona na pSyait na tut t\ ttao iWtIyaM |
ina%ya &ana%vaat\ | Ba`maaBaavaat\ | yad\ ivaBa>%vaona ivaYNau: pSyait tt\ ttao|nyadist caoit ca | yasmaad\ ivaYNauova-
=SvaM ivaBa>%vaonaOva pSyait tsmaat\ tdnyads%yaova | na ca jagadBaavaao|~ ]cyato | Anyad\ ivaBa>imait ivaSaoYaonma
vaOyaqyaa-t\ | na ca Ba`aintkilptM jagaid%ya~ ikiHnmaanaM | Asa%yamap`iyYzM to jagadahurnaISvarma\ | [%yaaid inandnaacca
|
That which Vishnu does not see, that even when seen is a thing unseen, as it
were, being the complete and entirety of the eternal Wisdom, there exists
nothing that like life him. Whatever things are not seen by him they even do not
exist. Therefore, whatever is in existence has been seen by him. The is no one
else different from him who can see the world. Whatever one sees contrary to
that which exists, or whatever is seen by Vishnu sees, is clearly
misapprehension, misconception. Even the scriptures declare that there exist no
other seer. Only the things that Hari sees only those exist in the creation, none
others. There are no one who can or see contrary to what he sees. Even those
like Brahma and others see, see by his grace alone. Then how can one see what
Hari does not see or contrary to what he has seem, thus also having been said.
Even his descents he does not see as different and distinct fro him, they being
no different and distinct from him. Vishnu is eternally and comprehensively
endowed with eternal Wisdom. The one who sees his endowments as different
and distinct from remains different and distinct from him. Therefore one who
sees the creation different and distinct from Vishnu sees the Lord as different
and distinct from him. One must not conclude that here the differences and
distinct character of creation is spoken, else the use of adjectives like different
and distinct would be improper. Just because existence of manifest world in the
dreamless state is denied does not mean that the manifest world does not exist.
One need not be concerned with the statements of the unenlightened persons
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declaring that the manifest world is not real, unsubstantiated without any
controller.

Further Explanation:

sa%ya, the unmanifest Prime Existence itself having become manifest as the entire
creation every thing is in creation is pervaded and enveloped by the Prime
Existence, due to which Vishnu is designated as one who has pervaded and
enveloped every thing in creation. Therefore. If there is some thing that Vishnu
has not been aware then it is as if Vishnu has not see that thing. In which event
if one avers that he had seen some thin then and in that case it is assumed that it
is some thing unseen, as it were.

Upanishad:

yad\ vaO tnna ijaGa`it | ijaGa`na\ vaO tnna ijaGa`it | na ih Ga`a`tuGa`atoiva-pirlaaopao ivaVto AivanaaiSa%vaat\ | na tu td\
iWtIyamaist ttao|nyad\ ivaBa>M yat\ ijaGa`ot\ | yad\ vaO tnna rsayato | rsayana\ vaO tnna rsayato | na ih rsaiyatU
rsayatoiva-pirlaaopao ivaVto AivanaaiSa%vaat\ | na tu td\ iWtIyamaist ttao|nyad\ ivaBa>M yat\ rsayato | yad\ vaO tnna
vadit | vadna\ vaO tnna vadit | na ih va>uva->oiva-pirlaaopao ivaVto AivanaaiSa%vaat\ | na tu td\ iWtIyamaist
ttao|nyad\ ivaBa>M yat\ vadot\ | yad\ vaO tnna EauNaaoit | EaUNvana\ vaO tnna EauNaaoit | na ih Eaaotu: Eautoiva-pirlaaopao
ivaVto AivanaaiSa%vaat\ | na tu td\ iWtIyamaist ttao|nyad\ ivaBa>M yat\ EauNauyat\ | yad\ vaO tnna manauto | manvaanaao
vaO tnna manauto | na ih mantuma-toiva-pirlaaopao ivaVto AivanaaiSa%vaat\ | na tu td\ iWtIyamaist ttao|nyad\ ivaBa>M yat\
manvaIt | yad\ vaO tnna spRSait | spRSana\ vaO tnna spRSait | na ih sp``YTu: svaRYTooiva-pirlaaopao ivaVto AivanaaiSa%vaat\
| na tu td\ iWtIyamaist ttao|nyad\ ivaBa>M yad\ spRSaot\ | yad\ vaO tnna ivajaanaait | ivajaanana\ vaO tnna ivajaanaait
| na ih iva&atuiva-&atooiva-pirlaaopao ivaVto AivanaaiSa%vaat\ | na tu td\ iWtIyamaist ttao|nyad\ ivaBa>M yat\
ivajaanaIyaat\ |
Verily nothing is smelt (in dreamless state or in the state of deliverance), even
when smelling does not smell for there is no cessation of smelling, because of
imperishability of the one who smells, there existing nothing else distinct and
different from the one who smells. Verily nothing is tasted (in dreamless state or
in the state of deliverance), even when tasting does not taste for there is no
cessation of tasting, because of imperishability of the one who tastes, there
existing nothing else distinct and different from the one who tastes. Verily
nothing is spoken (in dreamless state or in the state of deliverance), even when
speaking does not speak for there is no cessation of speaking, because of
imperishability of the one who speaks, there existing nothing else distinct and
different from the one who speaks. Verily nothing is heard (in dreamless state
or in the state of deliverance), even when hearing does not hear for there is no
cessation of hearing, because of imperishability of the one who hears, there
existing nothing else distinct and different from the one who hears. Verily
225
nothing is thought (in dreamless state or in the state of deliverance), even when
thinking does not think for there is no cessation of thinking, because of
imperishability of the one who thinks, there existing nothing else distinct and
different from the one who thinks. Verily nothing is touched (in dreamless state
or in the state of deliverance), even when touching does not touch for there is no
cessation of touching, because of imperishability of the one who touches, there
existing nothing else distinct and different from the one who touches. Verily
nothing is known (in dreamless state or in the state of deliverance), even when
knowing does not know for there is no cessation of knowing, because of
imperishability of the one who knows, there existing nothing else distinct and
different from the one who knows.

ya~ vaa Anyaidva stat\ t~ Anyaao|nyat\ pSyaot\ | Anyaao|nyad ijaGa`ot\ | Anyaao|nyat\ rsayaot\ | Anyaao|nyad
vadot\ | Anyaao|nyat\ EauNauyaat\ | Anyaao|nyanmanvaIt | Anyaao|nyat\ spRSaot\ | Anyaao|nyad\ ivajaanaIyaat\ |
Verily should there be, as it were, another there one might see the other, there
one might smell the other, there one might taste the other, there one might
speak of the other, there one might hear the other, there one might think of the
other, there one might touch the other, there one might know the other,

sailala ekao d`YT\vaa|WOtaoBavait | eYa ba`*malaaok: samaa`iDit hOnamanauSaSaasa ya7val@ya: | eYaasya prmaagait: |
eYaa|sya prmaa saMpt\ | eYaao|sya prmaaolaaok: | eYaao|sya prma Aanand: | etsmaOvaanandsyaanyaaina BaUtaina
maa~amaupjaIvaint |
There (in dreamless state or in the state of deliverance) he (the supreme Self)
becomes One like undifferentiated water (movement). This indeed is the World
of Brahman, your majesty, thus did Yajnyavalkya instruct – This is the supreme
goal, the highest treasure, the highest objective, the supreme Bliss, on a particle
of this very Bliss the creatures become nurtured.

Bhashya:

d`YTMtr inaYaodona tsyaOva sava-d`YTR%vamaiva ca ya~ vaa Anyaidva syaaid %yaaidnaaopsaM)Iyato | Anyaqaa Anyaao|nyat\
pSyaot\ [%yaaidkmanaqa-kma\ | na (olsyaanva%vao Anyasyaananya%vaM Bavait | Atao iWtIyaanyaSabdao vyaqa- eva syaat\ | na
ca t%pxao dRSya%vaaidkmaa%manaao ivaVto | tsmaad\ ya~ ikiHcadip svaatn~\yamanyasya Bavait t~ova Bagavatao|nya:
puruYaao Bagava_RYT\vaadnyat\ pSyatI%yaaid yaujyato | tdova naaist | At: naanyaao|nyat\ pSyaoid%yaqa-: |
Mentioning that there is nothing else other than what is seen by the resplendent
Lord, the fact that the supreme Self alone is the all-knower and wise in Wisdom
is established. Or else there would not have been any other reason for
mentioning that there is no other seer etc. If the object known becomes
separated from the knower, the knower need not be separate from the object
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known. In which case the word second, the other becomes redundant. In that
case the seer becomes the supreme Self himself. Therefore, where even little
independence is accepted for the individual self then it would become rational to
say that the person being distinct and distinct from the supreme Self he can see
things and objects which are distinct and different from those seen by the
supreme Self. But that not being so, there is no other seer that the supreme Self
becomes the conclusion.

AnyaidvaoitvaSabdao|lpsvaatn~\yaaqao- | ra&: pRqaigava BaR%ya [itvat\ | ]pmaaqao- tqaa|lp%vao|pIvaSabd: p`yaujyato |

[it ca SabdinaNa-yao | sva$pBaodo svaatn~\yao ivaraoQao ca ivalaxaNao | AnyaSabdScatuYvaoYau p`yao>vyaao manaIiYaiBa: |
[it ca | Ananyaa: sava- eovaOto yaaoQaa: kuintsautadip | [it p`yaaogaacca | dSara~\yaoBau->imava na samyak\
svalpBaaojanaad\ | [it ca |
In using the words Anyaidva the limited extent of independence is indicated. For
instance the servant has limited independence compared to the king. According
to Shabdanirnya, [va is used to indicate comparison and limited independence.
Similarly, learened ones also say that the word [va may be used to indicate
diversity in form, independence, opposition and distinct nature. Ananyaa: - All
soldiers are not distinct and different than Kunti’s sons. In the stastement –
dSara~OBau->imava na samyak\ Baaojanaad\, the word [va is used to indicate that though food is taken
fot ten days, proper food has not been taken.

p`kRto: puruYaaNaaM ca naaNaumaa~maip @caicad\ | svaatn~\yaM ivaYNaunaa savao-inayata: sava-dOvaih | tddRYTM tt: kao ih
pSyaot\ ikM vaaip vaa td\ Bavaot\ | [it mahamaImaaMsaayaaM | ABaoodona svaavatarana\ jaIvaajaIvaM tu Baodt: | yadBa`maa
hirvao-i<a sa tdnyacca td\ WyaM | [it ca | AnyadPyasvaatn~\yaoNaanyavat\ isqatM yaismana\ pxao|ist t~Ovaanya dSa-
naaid vyavaharao yaujyato | saPtma rsaaid dSa-naaBaavaaidit ca | savao-ind`yaaopBaagaao|ip ivaYNaao: svaa%maina ivaVto |
savao-ind`yaaopBaaogaao|ip ivaYNaao: svaa%maina ivaVto |
For Prakriti, (the manifest nature wherein the divine form is passive) or for
Purusha (the beings in whom the self, the divine essence is proactive) there is
not even slightest freedom all being eternally under the control of Vishnu.
Therefore neither any one can see things which are not already seen by him nor
can there ever be such things in existence, thus in Mahamimaamsa. Hari sees
his descents as neither distinct nor separate, but the individuals jaIvas as distinct
and separate, the one who knows Hari without desulsion also sees other things
as distinct and separate, thus also having been said. Where one see every other
thing as not independent being distinct and different there one is justified in
seeing Brahman and the primordial world as distinct and different. But saying
the primordial world not distinct and different would not be justifiable. When
six rasas are known to exist the seventh one is capable to be known would not

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be proper. Vishnu can experience the things not only through different sense
organs but also experience one;s own form.

yaid jagadova na syaat\ tda kqaM maaoxao|Pyanyaaina BaUtaina maa~amaupjaIvantIit yaujyato | maaoxa p`krNaM caOtt\ |
svaaPyaya saMp%yaaornyatrapoxama\ AivaYkRtM ih | [itBagavaWcanama\ | yada ih sailala%vaona p`kRitvaa-Pya itYzit | tda
tsyaaM prao ivaYNaurokao d`YTa vyavaisqat: | AivaraoQaadiWtIya ekao|saaO samavaja-naat\ | baRh&anaao ba`*malaaok: sadOva
puruYaao<ama: | sava-ga%vaadsya gait: pra ivaYNaao: sadOva ih | pUNa-OSvayaa-dsya saMpt\ prma saMp`kIit-ta | saava-&at\
prmaao laaokao ivaYNaaoranand eva ca | svaatn~\yaat\ prmaao &oya: sa ih pUNa-: sadaoidt: |
p`itibamba$pivaPlauT\kastdanandsya caaiKlaa: | mau>aba`*(maadyaao|SnaMit tartmyaona ina%yada | salaIla: sailal [it
vaa |
If this world was not in existence then where was the need to declare that on a
fraction of the divine Bliss does one become delivered? But this chapter does
not deal with deliverance alone but also with the state of dreamless sleep.
Because svaaPyaya saMp%yaaornyatrapoxama\ AivaYkRtM ih – in deep dreamless sleep and in
deliverance (in the Prime Existence) the experience of the divine Bliss having
been the declared view of the resplendent Vedavyasa. When after the final
dissolution of the creation p`kRuit, the manifest nature exists as the turbulent
waters, then the supreme Vishnu alone seen to be, to exist as the Prime
Existence. Having no challenger he is one without any second, the One, in the
absence of any other similar or identical. Being endowed with comprehensive
Wisdom, he is, verily the world of Brahman, ever the best of all the Purushas
(those possessed of divine essence). Since his reach is in all direction he is the
supremely all-pervading, all-enveloping Vishnu. Endowed with all
comprehensive splendor he is celebrated as the resplendent Lord. As possessor
of comprehensive Wisdom he is supreme, Vishnu being the very embodiment of
Bliss. Being Independent Real he is distinguished as the Complete, the ever
Blissful. Brahma and others as the manifest reflections re possessed of and revel
in fraction of the Bliss of the supreme Self. sailala means spontaneously,
unreservedly.

Upanishad:

sa yaao h vaO manauYyaaNaaM raw: samaRwao Bavait AnyaoYaamaiQapit: savaO-maa-nauYyakOBaaoogaO: saMpnnatma: sa manauYyaaNaaM prma
Aanand: | Aqa yao SatM manauYyaaNaamaananda: sa ek iptRNaaM ijatlaaokanaamaanand: Aqa yao SatM iptRNaaM
ijatlaaokanaamaanand: sa ekao ganQava-laaok Aanand: Aqa yao SatM ganQava-laaok Aananda: sa ek kma-
dovaanaamaanandao yao kma-Naa dova%vamaiBa saMpVnto | Aqa yao SatM kma-dovaanaamaananda: sa ek Ajaanadovaanaamaanandao
yaSca Eaaoi~yaao|vaRijanaao|kamaht: | Aqa yao Satmaajaaqnadovaanaamaananda: sa ek: p`jaapitlaaok Aanandao
yaScaEaaoi~yaao|vaRijanaa|kamaht: | Aqa yao SatM p`jaapitlaaok Aananda: sa ekao ba`*malaaok Aanandao yaSca
Eaaoi~yaao|vaRijanaao|kamaht: | AqaOYa eva prma Aanand eYa ba`*malaaok: sama`aiDit haovaaca yaa&val@ya: | saao|PnaM
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Bagavato sahsa`M ddaima | At }QvMa- ivamaaoxaayaOva ba`UhIit | A~ h yaa&val@yaao ibaBayaaMcakar maoQaavaI rajaa savao-Byaao
maaM toBya ]draO%saIidit |
He who among human beings is healthy in body, wealthy and has power over
others and is fulsome with all human pleasures has the highest bliss of the
human beings. That which is hundred fold more of human bliss is one measure
of the bliss of the ancesrors. That which is hundred fold more of the bliss of the
ancesrors is one measure of the bliss of the gandharvas. That which is hundred
fold more of the bliss of the ancesrors is one measure of the bliss of the gods
earned by performing actions. That which is hundred fold more of the bliss of
the bliss of the gods earned by performing actions is one measure of the bliss of
the gods by birth, as well as one who is well-versed in vedas, who is without sin,
and free from desires. That which is hundred fold more of the bliss of the bliss
of the gods by birth is one measure of the bliss of Prajapati as well as one who
is well-versed in vedas, who is without sin, and free from desires. That which is
hundred fold more of the bliss of Prajapati is one measure of the bliss of
Hiranyagarbha, as well as one who is well-versed in vedas, who is without sin,
and free from desires. This is the highest bliss, This is the world of Brahman,
your majesty, said Yajnyavalkya. (Janaka said) I will give you Venerable Sir, a
thousand cows, please instruct me further for the sake of my liberation Hearing
this Yajnyavalkya was concerned that the intelctually shrewd king would prevail
him to reveal the entire mystery.

Bhashya:

AnyaoByastu ivamau>oBya AanaMdScak`vatI-naaM | mau>anaaM ih Sataoid`>: iptRNaaM toBya eva ca | toByaao|Pya ?YaiNaaM
mau>anaaM kma-dovaaiBadaiyanaaM | toByaSca mau>dovaanaaM toByaScaaomaaptostqaa | tsmaacca ba`*maNas%vaovaM mau>sya garuDadip
| eYa eva ttao ivaYNau: punaa-nand: p`kiit-t: | yasya ba`*maa|ip mau>: sana\ ivaPlauNmaa~M samaSnauto | [it ca |
The bliss of the delivered kings is increasingly higher measure than the bliss of
the delivered ordinary human being, bliss of the delivered ancesrors is hundred
fold higher measure than the bliss of the delivered kings, higher measure than of
those is the bliss of delivered seers, and of the divinities performing actions,
higher measure than them is the bliss of the delivered divinities, higher measure
than them is the bliss of the consort of Uma, higher measure than his is the bliss
of the four-faced Brahma, even higher than that of Garuda. This one, Vishnu
alone is known to be full and completely blissful in entirety, even four-faced
Brahma after deliverance can enjoy only fragments of the bliss which Vishnu
revels in.

rawao mau>: | manauYyaaNaaM yaaogyatyaa svasamaoBya: | p`ya%naaiQa@yaadaiQa@yaM mau>aO p`aPtuM Sa@yat [%yat: samaRw [%yau>M
| yaavat\ saaQaiyatuM Sa@yato tava%saaQanaO: saMpUNa-%vaona mau> [%yaqa-: | svaraYT/o &anaaopdoYT\R%vaanmau>avaip toYaaM
229
AiQapit: | &anapUva-k%vaona manauYya%vao danaaidkM kR%vaa t%flaOrip BaaogaOmau->aO saMpnnatma: na hasya kma-xaIyato | [it
Eauto: | Anyaqaa raw [it ivaSaoYaNaqM vyaqMa- Bavait | sa manauYyaaNaaM prma Aanand [it sva$pnandScaa~ ]cyato | na
(mau>anaaM sva$panandaivaBaa-vaao|ist | Baujyato svasauKM mau>oraBaasaao|nyaOsttao|pr: | [it ca | ijatlaaoka [%yaip
mau>a ivamaaaocyanto |
rawao means one who is delivered. For humam beings it is possiblw to become
delivered according to their capability and more and more efforts, therefore
being refered as samaRw: - enriched. Attempting as much efforts as are possible one
becomes completely liberated, this is the meaning. Whichever king in his rule
instructs in wisdom, such one even in deliverance is said to become a delivered
ruler. If one with full and conscious knowledge performs acts of charity such
one in deliverance becomes enriched as the result thereof. Since according to
scriptures for such ones the effect of their actions do not cease they continue to
be benefitted by the fruits of their actions. Or else the adjective raw –
deliverance woud have been imappropriate, That is the supreme bliss, thus the
nature of one’s experience of bliss is described, Those who are not delivered for
them no such self experienced bliss is possible but something similar to such
bliss is possible to be experienced, thus has been mentioned. ijatlaaok means the
state of bliss experienced by the delivered ones.

ganQava-laaoko ganQavaa-NaaM ba`*ma&anao mau>iva%yaqa-: | tda ih ba``*ma&anaM sadaoidtmavaiYyto | eYa ba`*malaaok:

saama`aiL%yaaidYau &anasyaOva laaokSabdaoidt%t%vaat\ | yacca Eaaoi~ya [it vacanaM toYaamaajaanaadInaamaip mau>anaamaovaayaM
inayamaonaanandSatgauNaaodòk: | Anyada tu kdaicad\Bavait kadaicat\ vyaakulatyaa na BavatIit dSa-iyatuM | ca Sabdstu
Eaaaoi~ya%vaavaRijana%vaakamaht%vaadInaaM gauNaanaaM mau<aO samauccayaaqa-: | mau>syaOvaoto gauNaa BavantIit mau>svaIkaraqMa- ya
[it ivaSaoYaNama\ | sava- EauitflaM mau>O: p`aPyaM naanyaona konaicat\ | AtstuEaaoi~yaao mau>ao (nya: Eaaoi~yakao Bavaot\ |
Adu:K%vaM ca tsyaOva kamaOrhtta tqaa | ya: kaimatM na p`aPnaaoit sa kamaht: smaRt: | ]BayasyaaPyaBaavaona
mau>ao|kamahtao mat: | [it ca |
ganQava-laaok means the state of Wisdom, awareness which gandharvas became
possessed with on deliverance, It is verily in deliverance that one becomes
posssed with Wisdom of Brahman. When Yajnavalkya said This is the world of
Brahman, your majesty, there could be no two opinion that by ba`*malaaok he was
teferring to possession of the Wisdom of Brahman. Those who are receptive to
the Wisdom of Brahman, the Ajaanadovata, verily experiencing hundred-fold more
Bliss. Some time even priot to the state of deliverance one may experience Bliss
similar to the Bliss later in the state of deliverance. Sometime in enjoying the
pleasures as result of the performance of actions in previous lives there may be
some instability. Therefore the use of ca in yacca Eaaoi~ya because receptivity,
detrachment and desirelessness are the disticive attributes in deliverance. Since
these attributes are observed only in deliverance, these attributes should be
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understood as the desireable ones. Those who are receptive to the scriptures
become delivered of the travails (of the priordial world) nothing else. Therefore,
only for the one who is receptive deliverance could becom a reality, not for the
others, even freedom from sufferrings and detachment from desires. The one
who does not desires is said to be the one who is detached from desires.
Therefore both (the one desires nothing and the one who is detached from
objects of desire) are spoken as those who are delivered ones.

Further Explanation :

This is one of the important clarification given by Sri Madhva about maaoxa –
deliverance, where efforts, exertions and struggles are required in being
receptive to the scriptures and the consequential enlightened state of being
blissful.to become freed from desires and detached from objects of desires.
Only thereupon deliverance becomes the assured fruits. Deliverance is not
departure to any geographical region but the state of attributes and inclination to
be in.Vishnu being the all pervading and all enveloing Prime Existece is not
circumscribed by form, not born as human beings do, being sat\ icat\ Anand - the
entirety of the Prime Existece, Consciousness and Bliss, thererfore not
circumscribed by Space. As divine essence he is the one who sees, hears, speaks
touches or thinks. As the divine form, he the one who is seen, heard, spoken,
touched and thought. Only when this WOt, the dual aspect manifest as naama and $p
is understood only then the human being confused, confounded by the travails
of the primordial world will be delivered and Vishnu as the undifferentiated
whole, AWOt, AiWtIya, the one without any second and Vaikuntha as the state of
deliverance will be experienced.

Bhashya:

Ajaanadovaa [nd`aVa jaatoByasto vara yat: | [it ca | p`jaapitlaaok [%yau>onaOva mau>p`jaapit isawvaip mau>syaOva
p`jaaptoba`-*maNaScaayaMo ivaSaoYa [it | sva$p kqanaaqa-M yaSca Eaaoi~ya [%yaaid | Anaupcairt Eaaoi~yaaid%vaimait
&apiyatumaByaasa: | savao-Yaamaip mau>anaaM inayamaona tdstIit &apiyatuM ca | prajaastu pSauSabdao>a: pSapstu
p`jaapit: | [it ca | Aqa Sabdad\ eYa ba`*malaaok: [it ivaSaoYaNaacca iWtIya ba`*malaaok Sabdona prba`*maOvaaocyato |
Anyaqaa eYa eva prma Aanand [%yau>a punaroYa [it Sabdao|naqa-k: syaat\ tsyaOva ba`*malaaok Sabdona pUva-maByaasaacca
|
Ajaanadovaa means Indra and other gods who superior than the gods who attained the
divine status through performing actions. Making reference to p`jaapitlaaok the
delivered Prajapati though is qualified, specially the words p`jaaptoba`-*maNa have
been use to clarify that four-faced Brahma too is receptive to the supreme
resplendent Lord, whih is not merely as formality but to bring out receptivity as
the special attribute. Having used Aqa and emphasaizing eYa ba`*malaaok:, the words
231
ba`*malaaok: used for the second time should understoof as referering the state of ba`*mana\,
the supreme Self. Or else using the words eYa eva prma Aanand would have served
no purpose. Therefore ba`*malaaok:, means the state of ba`*mana\, the supreme Self.

na ca tOi<arIyaaid Eauit ivaraoQa: | SatSabdsya Aayauto dSalaxaadavaip sama%vaat\ | AtScak`vait-Byaao

manauYyaganQavaa-: SataiQaka: | dovaganQavaa- AayautaiQaka: | iptrao dSakaxaaiQaka: [%yaivaraoQa: | ]<amaganQaqvaa-
poxayaa iptRByaao ganQavaa-NaaM AaiQa@yaM ca yaucyato | AjatdovaoByaao jaata Ajaanajaa [%yats~aPyaivaraoQa: |
ya~ajaanata [%yaovaaopur paz: t~ajaaqnaoByaao ba`*maid%yaao jaata [it Bavait | [nd`baRhsp%yaadInaaM ivaSaoYastu
ivaSaoYavacana%vaa d~aPyaMgaIkt-vya eva | saamaanyaQamaao- balavaana\ Qamaa-d\ vaOSaoiYakad\ yaqaa | balavad\ ivaSaoYavacanaM
saamaanyavacanaat\ tqaa | [it ca | naRpa manauYyaganQavaa- dovaaScaiptrstqaa | dovaO:saiht ganQavaa- ?Yayaao dovatastqaa
| [nd`ao baRhspitScaOva p`Qaanaond`: purndr: | rud`ao ba`*maoit k``maSaao mau>a: SatgauNaao<ara: | [it ca |
There is no contradiction in Taittiriya or other Upanishads, since the word Sat –
hundred, is also used to give idea that the bliss was greater by large number and
in literal sense. Therefore the bliss of the delivered kings was in large measure
greater than human beings and gandharvas etc does not suggest any
contradiction. Because by gandharvas if we understand as superior
gandharvas, by Ajaana as the one born to Ajanadovatas like Indra and others there
would no be abt perceived contradictions. Therefore wherever in the present
text Ajaanajaa is used understanding the meaning as those born to Brahma and
others would be proper. The sentences who indicate gradation tartmya between
Indra and Brihaspati and others are special distinctions. Therefore in thre
present text also similar distinction of gradation is to be accepted. Even as
righteous deeds and injunctions prescribed generally for all are superior than the
righteous deeds and injunctions prescribed for particular class even so special
references have more weight than general references. Kings, human-
gandharvas, gods, ancestors, the divine-gandharvasa, seers, divinities, Indra,
Brihaspati, the principle Indra Rudra, four-faced Brahma all these in
deliverance are graded as greater by hundred measures over the others.

Aitp`ya%natao yaavat\ p`aPtuM sa@yaM ivamaui>gaM | sauKaVM tsya saMp`aP%yaO &anaEaoNya: k`maat\ smaRta: | ekaM EaoNaIM
p`iva&aya tdu%kRYTaM ca rWraM | k`maoNaOva ivaijai&asau: janaka: pRcCit spRh | puna: punaiva0-maaoxaaya ba`UhI%yadwa
varat\ pura | [it ca | rhsyamasyaayaaogyaM ca yaid maamaoYa pRcCit | d<aao mayaa varao|syaoit ca>vyaM mao BaivaYyait |
[it BaItao|Bavad\ ra&ao yaa&val@ya: saumaoQayaa | [it ba`*maaNDo | toBya ASvaalaaidBya: |
With increasing efforts, assertion and persistence deliverance being possible
many Paths of Wisdom have been recommended. Becoming Becoming
knowledgeable up to one higher stage, Janaka, the king requested based on the
boon earlier given to him. Should the king query further about the spiritual
mysteries though not qualified to receive the same, Yajnavalkya may be obliged
to instruct the same as per the boon given earlier. Therefore he was concerned
232
about the impact, not because he was unable to instruct Janaka further, thus in
Brahmand Purana. toBya ASvalaaidBya: means the inquirers refered in the earlier
chapters.

Upanishad:

sa vaa eYa etismana\ svaPnaanto ra%vacair%vaadRYT\vaOva puNyaM papM ca punaM p`itnyaayaM p`ityaaonyaa d`vait bauwaMtayaOOva |
He verily after roaming the dream state and ater seeing the merits and demerits
finally leads to the same the waking state place from where he had started.

Bhashya:

sava-da jaIvamaadaya inayamaad\ ivaYNaurova ih | jaaga`daidYau saMyait naanyaqaa tu kqaMcana | evaM inayamaiva&P%yaO
jaIvaasvaatn~\yaiva<ayao | prvaRi<anavasqaasau saaByaasaa vai> ih Eauit: | [it inaNa-yao | Atsta%pryaao-qMa- punava-canama\ |
Being the one who always leads the jaIva without fail and none other through the
Waking and other states verily Vishnu, the supreme Self verily is being refered
here. To reiterate the dependence of the jaIva, though clarified earlier is again
reiterated in scriptures here, thus in Nirnaya scripture. Therefore what is said
here is what has been spoken in scriptures also.

Upanishad:

td\ yaqaa|na: sausa,maaihtmau%saja-d\ yaayaadovamaovaayaM SaarIr Aa%maap`a&ona Aa%mamaanvaa$Z ]%saja-d\ yaait

ya~OtdUQvaaocC\vaasaI Bavait |
Even as heavily loaded cart moves making screeching noise even so the
(undividual) self in the body mounted by the (supreme) Self of consciousness
moves departing finally with breath ascending.

Bhashya:

ga`amaaidkM ]%saja-d\ yaayaat\ | yaqaa ga`ama pir%yajya yaa%mana: pumaiQaiYztM | evaM dohM pir%yajya ivaUNaunaa|iQaiYzt:
pumaana\ | [it ca |
Departing from one town to the other. Even as one departs from one town to the
other even so the jaIva departs from one body to the other, under the
supervision of Vishnu.

Upanishad:

sa ya~ayamaNaImaanaM naROit jarayaavaatopta vaaiNamaanaM inagcCit | tVqaama`M vaa AaOdumbarM vaa ipPplaM vaa banQanaat\
p`maucyat evamaovaayaM puruYa eByaaoMgaoBya: saMp`maucya puna: p`itnyaayaM p`ityaaonyaa d`vait p`aNaayaOva |
233
When (the body) becomes thin, whether through old age or through disease
even as a mango, fig or Ashvattha fruit detaches itself from the tree, even so this
this Person, (the individual self) detaches himself from the body and returns as
he csame to the place to begin a new life.

Bhashya:

AiNamaana BagavantM | sa ya eYaao|iNamaa toja: prsyaaM dovatayaaM [it ih Eauit: | ]ptpta raogaidnaa | Aama`M
baalyaao|ip pttit pirNaamao (udumbarma\ | samyak\ pako tqaaSva%qaflaM jaIvamaRitstqaa | klaavaama`aopmaa
jaIvaas~otasaaOdumbaraopmaa: | kRto|Sva%qasamaaScaOva yaaint ba`*mavaSaaM sada | [itpad\mao | p`aNaayaOva –
vaayaumaovaa|d`va%yaoYa jaIvaao maaoxaya t%vaivat\ | tdnau&naOva &aina%vamatstM punarava`jaot\ | savao-|ip vaayaumaasaaV jaayasva
&anamaaPnauih | [it tsya varadova jaayaMto &ainanaao|iKalaa: | punastM p`aPya maui>M ca p`aPnauyastdnau&yaa | [it p`vaR<ao
|
AiNamaana means resplendent lord. He who is luminous in the smallest of the small
he, verily, is the supreme divinity, thus having been spoken in scriptures. ]ptpta
means the diseases etc. Mango fruit even in early stages falls, even as the fig
fruit. Only the fruit of the Asvattha tree falls only when it is ripe, there being
distinction and difference even in fruits. In the Kali age jaIva falls early like the
mango fruit, in Treta age jaIva falls like the fig fruit and in Krita age jaIva falls
like the Ashvathha fruit at the ripe age. Thus all the jaIvas fall at the time
appointed under the supervision of the supreme Lord, thus in Pravrutti
scripyires.

Upanishad:

td yaqaa rajaanamaayaaMtmauga`a: p`%yaonasa: saUtga`amaNyaao|nyaO: panaOravasasqaO: p`itklpnto Ayamaayaa%yayamaagacCtI%uaovaM

hOvaMivadM savaa-iNa BaUtaina p`itklpMt [dM ba`*maa|yaatIdmaagacCtIit |
Even as policemen, courtiers, charioteers, village-heads, wait upon the ruler
who has come with food, drinks and lodging saying here he comes, here he
comes, even so all beings wait for the Wise one who has experinced the
supreme Brahman, saying here he comes, here he arrives.

Bhashya:

[dM mau>jaIvasva$pmaayaait Atao|naona sahodM prM ba`*maayaatIit prba`*maNa: pUjaaqMa- p`itklpnto yaqaa ra&ao
QvajaaiQakM dRYT\vaa AyaM Qvaja AagacCit tsmaad\ raja|yaatIit pUjaaM p`itklpnto rWt\ | Anyaqaa
[dMba~*maa|yaatIdmaagacCit [it iWrui>vya-qaa- syaat\ | vaIPvaa%vao %vayamaatI%yaik p`karoNa SabdaByaasa: syaat\ |
ekp`kar SabdanaamaByaasas%vaadraqa-k: | svarvaNaa-id maa~M vyaaPnyaqaa caot\ tda|pr: | Aqa-: syaadoSa inayamaao

234
vaa@yao vaIPsaapdo tqaa | p`aitisvakaqao-|ip BavaodByaasao vaa tqaa iqato | [it SabdinaNa-yao | na ca ku~icadadraqao-
iW$pp`yaaogaao dRYTao|nantirt: |
Along with the delivered souls even the supreme Lord also comes, knowing this
the gods make preparatopn for propitiation of the resplendent Lord. Even so
seeing the King’s flag mast frpm distance the citizen gather to arrange reception
for him. Or else using words like ba`*ma Aayaait and ba`*ma AagacCit twice in the earlier
statement [dMba~*maa|yaatIdmaagacCit would be worthless. If the intention was to indicate
respect by way of identical form then the words ‘ba`*ma Aayaait’ would have used
twice. On the other hand, in a sentence or in two different sentences repetion of
the same words indicates respect for the subject under consideration. In there is
difference in the sound, form or words then the indication is different, no
displaying regard. In sentences where there is replication of sentences in
differenr manner is to show the difference, thus in Shabda Nirnaya. Otherwise
as form of repletion in different forms is no where observed.

yada mau>ao va`ja%yaUQMa-M tda t%saihtao hir: | inayamaad\ dRSyato dovaOrmau>o inayamaao na tu | yaqaa QvajaaidkM dRYT\vaa
pUjaaM ra&: p`kuva-to | evaM ivamaui>gaM dRYT\vaa ivaYNaao: pUjaaM p`kuvaoto | [it t%vainaNapyao | tsmaadiNamaanaM naOit
%yaaidnaa jaIvagatM ba`*maOvaaocyato | jaIvaaoptatapaid tu naOva |
the delivered one departs from this to the higher regions the gods see invariable
see Vishnu accompanying him, but not so when undelivered depart from this
world. Evea as seeing the flag fkutterring in the sky preparationsa are mde fpr
worshipping the king, even so seeing the delivered ones gods make preparations
to worship Vishmu, thus in Tatvanirnaya. Therefore AiNamaanaM naOit refers to
supreme Brahman who leads the jaIva after he becomes delivered, unaffected by
the demerits of the jaIva.

Upanishad:

tVqaa rajaanaM p`iyayaasaMtmauga`a: p`%yaonasa: saUtga`amaNyaao|iBa samaayaint evamaovaovamaa%maanama\ AMtkalao savao- p`aNaa
AiBasamaayaint ya~OtdUQaaocC\vaaasaI Bavait |
Even as policemen, courtiers, charioteers, village-heads, gather around the ruler
when he departs even so all the breaths gather around the (individual) self, as
his breaths become stretched out.

Bhashya:

jaIvamaadaya gacCntmanauyaaint idvaaOksa: | p`aNaaiBamaainanaao ivaYNauM naRpM pirjanaa yaqaa | [it ca | ]ga`astu EaoNaaya:
p`ao>a yaaoQaa: p`%yaonasa: smaRta: | ga`amaNastu camaUpalaasto savao- iWivaQaa mata: | ra&a sah isqataScaOva tqaa janapdo

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isqata: | to savao-ip inayaMtvyaa: EaoiNaiBaiW-ivaQaO: sada | [it raaajanaItaO | Anauyaaint SarIrsqaa AiBayaaint
svalaaokgaa: | mau>amaadaya gacCntN ivaYNauM savao- idvaaOksa: | [it AQyaa%mao |
Even as his companion accompany the King when he departs even so when the
jaIva departs all the divinities presiding over the breaths also accompany Vishnu.
Sharp - ]ga` means the protectors, p`%yaonasa means the soldiers, the gaa`maNya means two
types of esidents of the village, those who live in the town and those who
accompany the King. Both should be protected by to dfferent typrs of protecors,
this verily is the poilitical rule. The deties presiding over the different breths and
parts of the body accompany the delivered ones proceed following the path laid
down by Vishnu and their respective worlds wecome them on their arrival, thus
has been spoken in the AQyaa%ma scripture.
|| [it jyaaoit ba`a*maNama\ ||

Thus ends the Jyoti Brahmana.

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 EaIbaRhdarNyakaopinaYad\ BaaYyama\
IV
|| Aqa SaarIr ba`a*maNama\ ||

Thus begins the Sharira Brahmana.

Upanishad:

sa ya~ayamaa%maa balyaM nyao%ya saMmaaohimava naOit AqaOnamaoto p`aNaa AiBasamaayaint | sa etastojaaomaa~a: | samaByaaddanaao
)dyamaovaannavak`amait | sa ya~OYa: caaxauYa: puruYa: prak\ pya-vat-to Aqaa$p&ao Bavait |
When the (individual) self becomes weak and confused, as it were, then the
breaths gather around when he takes to himself the resplendent particles,
descending down in the heart. Then the Person in the eye turns away and he
becomes unfamiliar to the forms.

Bhashya:

savaoYaaM balakair%vaad\ balyaao ivaUNau: p`kIit-t: | tM yada p`aPya jaIvaa%maa maRto: pUvMa- ivamaugdraM | yaait ivaYNauM tda
dovaa yaaint tojasva$ipNa: | tanaadaya hirScaxau: sqaanaawRdyamaava`jaot\ | tda na ikiHcajjaanaait jaIvaao ba`*ma
samaaiEat: | [it ca | enaM balyamaiBa samaayaint | prak\ isqatScaaxauYaao Bagavaana\ p`%yak\ pravat-to | [nQaao h vaO
naamaOYa yaao|yaM dixaNao|xana\ puruYa: | [%yaaid Eauto: |
Since Vishnu empowers all, he is known as the powerful. When jaIva becoming
empowered by him attains the state of confusion prior to his death, then the
luminous gods presiding over his organs move over to Vishnu. When Hari
accompanies them to reach the heart through his eyes, jaIva, who had taken refuge
in him, know nothing of those actions, thus has it been declared. In his power
they become integrated means that the presiding divinities come back to the
resplendent Lord. The scriptures say that the resplendent Lord who dwells in
the rihjt eye is the one known as Indha.

Upanishad:

ekI Bavait na pSyatI%yaahu: | ekIBavait na ijaGa`it%yaahu: | ekIBavait na rsayat [%uyaahu: | ekIBavait na vadtI%yaahu: |
ekIBavait na EauNaaotI%yaahu: | ekIBavait na manaut [%yaahu: | ekIBavait na spRSatI%yaahu: | ekIBavait na ivajaanaatI%yaahu: |
tsya hItsya )dyasyaaga`N p`Vaotto | tona p`Vaotto|naOYa Aa%maa inaYk`amait caxauYaao vaa maUQnaao- vaa AnyaByaao vaa SarIrdoSaoBya: |
tmau%k`antM p`aNaao|naU%k`amait | p`aNamanaUk`aMtM savao- p`aNaa AnaU%ka`amaint saiva&anaao Bavait | sa iva&anamaovaanvavak`amait | tM ivaVakma-
NaI samanvaarBaoto | pUva-p`&a ca |

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He becomes one but they say, he does not see. He becomes one but they say, he
does not smell. He becomes one but they say, he does not taste. He becomes one
but they say, he does not speak. He becomes one but they say, he does not hear.
He becomes one but they say, he does not think. He becomes one but they say,
he does not touch. He becomes one but they say, he does not know. The point of
his heart becomes luminous and that light, the self departs either through the
eye, or through head, or through other openings of the body. And when the self
thus departs, the life departs thereafter with it. When the life deprts, all the
breaths depart with it. He becomes with consciousness. When consciousness
departs his knowledge and actions take hold of him as well as all his previous
experiences.

Bhashya:

)dyao saMisqatao jaIvaao ivaSaoYaNa hirstqaa | caxauraidYau $paiNa jaaga`%kalao tyaao: sada | bahUina saMit tanyaova
yadOkIBaavamaaPnauyau: | )dyasqaona $poNa tda jaIvaao na ikMcana | jaanaatIit ivadu: p`a&astda ivaYNaao: svatojasaa |
Vaotto )dyaaga`M ca tona WaroNa koSava: | inaYk`amaojjaIvamaadaya p`aNa enamanauva`jaot\ | p`aNamanyao tqaa dovaa ivaVa kma-
ca yaaogyata | [it mahamaImaaMsaayaaM |
jaIva dwells in the heart, and specially even so does Hari, always initiating
activities during the waking state like seeing etc. When those rest in the heart
they are not perceived by the jaIva thus many men of wisdom opine. At that
moment the highpoint of the heart shines through which Vishnu’s luminous
brightness leads the jaIva out of the body, the Prime Breath and all the divinities
presiding over other sense organs follow likewise together with their knowledge
and actions following such departure.

Kmaa-iBamaanaI garyDao ba`*maa &anaaiBanavaana\ | pUva-p`&a yaaigyata syaad\ rmaa tdiBamaainanaI | eto|ip ivaYNauM
gacCntmanauyaaint sadOva ih | vaayau&a-naa%makScaOva p`aNaa%mak [it iWQaa | Anauyaait )YaIkoSaM savaO_do-vaO: samaivat: |
[it ca | dovalaaoko icarM r%vaa yastuu maui>M p`ijaYyait | sa tu t_ovataWaroNaao%k`amait na saMSaya: | ivaUNaulaaokM prM
gacCnnau%kamaonmaUQa- eva tu | tqaOva ba`*maNaao laaokM sauYaumnaayaa ivaBaodt: | [%yaQyaa%mao |
Garuda, the deity presiding over actions, Brahma, the deity presiding over
Knowledge, Ramaa, the deity presiding over earlier consciousness all these also
always follow Vishnu. This is not alternate declaration to the one earlier
statement that „vaayau&a-naa%makScaOva p`aNaa%makM‟, but only an emphasis that all divinities
follow the lead given by Hari.

saiva&anaao Bavait jaIvaona saihtao Bavait | sa iva&anaM jaIvamaovaanvavaka`mait | jaIvamaaru( gacCit Bagavaana\ |
p`a&onaa|%manaa|nvaa$Z [it (u>M | yaao iva&anao itYzna\ ya Aa%maina itYzna\ [%yauBayaao jaI-vaaiBap`ayaoNa ih paz: |

238
SaarIrScaaoBayao|ip ih BaodonaOnamaQaIyato [it BagavaWcanama\ | iva&anaa%maa sah dovaOScasavaO: | p`aNaa BaUtaina
saMp`itYzint ya~ | [it ca |
saiva&anaao Bavait means the supreme Self is ever with the individual self. sa iva&anaM
jaIvamaovaanvavaka`mait means the supreme Self transcends the knowledge of the
individual self. Scriptures of the individual self who has been aroused by the
consciousness of the supreme Self. „He who abides in Wisdom‟ „He who abides
in the supreme Self’ having thus said the distinction and difference between the
supreme Self and the individual self is made, „SaarIrScaaoBayao|ip ih BaodonaOnamaQaIyato‟ in this
statement reiterated by the resplendent Vedavyasa, In whom the sense organs
along with the presiding deities consciously dwell is how jaIva is described as
consciously wise one.

eYa Aa%maainaYk`amatIit jaIvaaMgaIkaro SarIrM inah%yaaivaVaM gamaiya%vaanyannavatrM klyaaNatrM $pM kuruto

[%yaaidkmayau>M syaat\ | na ih jaIva: SarIrM inahint, AivaVaM gamayait. $paMtrM vaa kraoit | na ca sava-maya%vaM
jaIvasya | ba`*maoit ivaSaoYaNaacca |
In the statement „eYa Aa%maainaYk`amatIit‟ if Aa%maa referred therein is accepted to suggest
the individual self then the statement „SarIrM inah%yaaivaVaM gamaiya%vaanyannavatrM klyaaNatrM $pM
kuruto‟ would be improper. Because the individual self does neither destroy the
body or ignorance not makes any change of the forms. There the comprehensive
attributes is not given to the individual self, that being the distinctive attributes
of the supreme Self.

Upanishad:

td\ yaqaa tRNajalaUka tRNasyaaMtr ga%vaa Anyamaak`mamaak`mya Aa%maanamaupsaMharit evamaovaaya maa%maodM SarIrM
inah%yaaivaVaM gamaiya%vaanyamaak`mamaak`myaa%maanamaapsaMhrit |
Even as a caterpillar when it comes to the end of the blade of grass seizing the
blade of another grass crosses over even so the supreme Self casting of the
earlier body along with it‟s ignorance crosses over seizing another body.

Bhashya:

yaqaa tRNajakaUkOvaM Bagavaana\ puruYaao<ama: | jaIvasya saUxma$pM tu p`aPya sqaUlaM pit%yajyaot\ | [dM SarIrM BaUtoYau
ivalaapyait kSsava: | AivaVaM caOva jaIvasya gamayaot\ &anasaja-naat\ |
Even like a caterpillar the resplendent Lord, Purushottama holding fast jaIva’s
subtle body discards his gross body. Then Keshava integrates this gross boy in
the elements, when with the rise in Wisdom, the ignorance of the JaIva
completely disintegrates.
239
Upanishad:

td\ yaqaa poSaskrI poSasaao maa~amapadaya AnyannavatrM klyaaNatrM $pM tnaut evamaovaayamaa%maodM SarIrM inah%ya
AivaVaM gamaiya%vaa AnyannavatrM klyaaNatrM RpM kuruto ip~\yaM vaa daanQavMa- vaa dOvaM vaa p`ajaap%yaM vaa baa`*maM vaanyaoYaaM
vaa Bautanaama\ |
Even as a goldsmith having taken hold f an ornaments turns it to into another,
newer aand more beautiful shape even so does the (supreme) Self ater
discarding thi body and its ignorance makes another, newer and beautiful body
like that of his father, or a gandharva or of the gods or of Prajapati or of
Brahman or of other beings (to dwell in).

Bhashya:

svanma-karao yaqaa svaNa-malagnaaO inah%ya ca | Sauwona tona caa%maoYTM kuruto $pmaMjasaa | evaM sa bagavaana\ ivYNaujaI-vasvaNa-
sya yanmalama\ | AivaVakamakmaa-Vmaa5maaganaaO sava-kRt\ | svaocCyaa kuruto $pM yad\ yaaogyaM tsya maui>gaM |
Even as a goldsmith removes the impurities of the gold placing it in fire and
prepares new shapes as desired by him, even so the resplendent Lord Vishnu
removing completely the impurities like ignorance, desires promoting actions
from the goldlike jaIva, prepares new and appropriate forms as are suitable for
him for his deliverance.

iptRjaIvasya ip~\yaM sa gaanQava-M tsya caOva ih | dOvaM tu dovajaIvasya p`ajaapto: | ba`*maNaao baa`*mavaovaoit
ina%yaanandsva$pkM | na yaaogyataM ivanaa @vaaip pUNa-p`&a Eauto: @vaicat\ | yada mau>aoBavaod\ ba`*maa tda ba`*maa sa
mau#yat: | evaM p`jaapitSca tqaOvaanyao|ip sava-Sa: | yaqaa ih svaNa-$paVM malahanaaO ih td\ Bavait\ | pUvMa- tu
yaaogyatamaa~M iWja%vaM baalako yaqaa | [%yaaid ca |
Vishnu grants ancestor‟s form to the father, gandharva form to a gandharva,
divine form to the gods, Prajapati’s form to the lord of the common people,
form of Brahman to the four-faced Brahma, each one having graded form of
eternal bliss of being according to their attributes and competence. Even as
Brahmin’s son is competent and eligible to become the man of Wisdom a
Brahmin.

na(mau>anaaM klyaaNatr%vama\ | na ca maRgaadInaaM klyaaNa%vamaip | marNamaa~M caod~aocyato tda klyaaNatrimait

ivaSaOYaNMa vyaqa-maova syaat\ | pUvaao-> Eaaou~yaa|vaRijanaakamaht dovaadInaaM caa~aoi>: | pUvaa-nanauBaUt%vaannavatrM Bavait |
AlpM tojastqaOvaa;pM jaIUva$pM ih saMsaRtaO | tqaOva saumah<aoja: kraoit Bagavaana\ maht\ | Atao navatrM caOtd\
ba`*maadInaaM krao%yaja: | AnuaYaaM vaa BaUtanaaM manauYyaadInaaM | naasuaradInaaM BasivaYyatIit ca |
This is all neither for the undelivered ones nor ordinarily for the animals. In
these mantras since death is spoken, the statement that death is auspicious event
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would be improper. The reference in the earlier chapter is to the divinities who
are receptive, who have renounced and are detached, not to those who are not
the delivered ones. New form means one not earlier experienced form. Since
the earlier form influenced under ignorant notions is not capable of experiencing
pure consciousness the new forms are provided so that the pure consciousness
can be experienced. In the primordial life those with lesser brilliance or intense
receptivity can in deliverance are provided by the resplendent Lord with sharper
luminosity or intense receptivity. The scriptures declare that the Lord makes
Brahma and others in their renewed forms intensely more receptive to divine
consciousness. The others means the enlightened great kings and human
beings, not that the unenlightened ones becomes endowed with new forms.

mayaM tu maanauYaM svaNMa- pItM gaanQava-maova ca | [nd`gaaopinaBaM naamnaa jaaMbaUvaanadimait smaRtM | dOvaM caamaIkrM naamaa
p`aoVdaid%ya sainnaBama\ | naOjaao ivaSaoYa: svaNaa-naamaoto YaaM sava-dOva ca | naagnyaaidnaaip samataM yaaMit taina kqaMcana |
evaM maanauYaganQava- iptRdovaaS p`jaapit: | ba`*maoit k`maSaao jaIvaa ivaiSaYTa ]<ararao<arM | svaBaavaonaOva mau>anaaM
svaBaavaao vyai>maava`jaot\ | [%yaaid ca |
If human beings are like golden coloured, gandharvasa may be compared to
yellow and red like Indragopa insect, the luminous gods being comparable to
the colour of the rising Sun, these differences being natural and eternal, which
neither fire nor chemicals can make them similar or identical. Thus the human
beings, gandharvas, ancestors, the gods, Prajapati and four-faced Brahma are
superior in graded manner to the previous ones. The inclination among the
delivered ones is leads them to the gradation in their responses.

sa ya~ayamaiNamaanaM, tsya (otsya )dyaM syaaga`M p`Vaotto, tona QaIra Apyaint ba`*maivad: svaga-laaolimat }Qvaa-
ivamau>a:, tonaOit ba`*maivat\ puNyakRt\ tOjasaSca [%yaonvamaadoScamau>ovaYayamaovaOtt\ | mau>ivaYayaqona caOtt\ p`krNaM
saaUcayaamaasa Bagavaana\ tdaokao|ga`jvalanaM t%p`kaisatWarao ivaVasaamaqyaa-t\ [%yaaidnaa |
Earlier having earlier spoken about the experiencing the supreme Self, at the
extreme corner of the heart, the seekers are said to become enlightened and they
depart to the higher heavenly worlds, thereby experiencing the Brahman, the
knower of Brahman and becoming luminous, thus has been clarified. This being
the chapter dealing with the deliverance it is declared that the corner of the heart
there lies the luminous entrance, crossing which the one becoming enlightened
rises higher from the his gross body, which becomes possible only by the power
of the experience of the supreme Self, thus also has been spoken,

na caanya mau>IrstI%ya~ ikHcanmaanama\ | saao|Snauto savaa-na\ kaamaana\ sa h ba`*maNaa ivapiScata,

etmaanandmayamaa%maanamupsaMk`mya | [maana\ laaokana\ kamaannaI kama$Pyanausamcarna\, ?caaM%va: poYamaasto pupuYvaana\ gaaya~M
%vaao gaayait Sa@varIYau |
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What is spoken is about deliverance with Lord‟s form and not formless.
„Detached from all desires he revels in the company of the Lotd‟, „Taking the
form of one’s own desire he revels in these worlds’, „One on being delivered
sings the hymns, another one sings the Shakvari hymn‟ thus having said in
Rigveda.

prMjyaaoitrupsaMpV svaona$poNaaiBa inaYpVto | eYa Aa%maoit haovaaca | sat~ pyao-it jaxana\ rIDna\ rmamaaNa: | sa ya
evaMivad\ evaM pSyana\ eva manvaana: tsya savao-Yau laokoYau kamacaarao Bavait | sa ekQaa Bavait i~Qaa Bavait pMcaQaa
saPtQaa punaScaokadSa smaRt: | na hasya kma-xaIyato AsmaaW\yaovaa%manaao yaVt\ kamayato t<at` saRjato |
Accessing the supreme radiance one revels in one‟s own form, which is said to
be the supreme Self. One delivered into the higher region adoring, reveling,
enjoying, experiencing in this manner, thinking in this manner, his all worlds
become promoted as are his desires, taking one, three, five seven and even
eleven forms, without any diminution or dissolution, enjoying oneself in
whatever manner in whatever manner desired becoming energized in that
manner.

Upanishad:

sa vaa Ayamaa%maa ba`*ma iva&anamayaao manaaom,aya: p`aNamayascaxauma-ya: Eaao~maya: pRiqavaImaya Aapaomayaao vaayaumaya
AakaSamayastojaaomayaao|tojaaonaya: kamamayaao|kamamaya: k`aoQamayaao|k`aoQamaya: Qama-mayaao|Qama-maya: sava-maya: | td\ yad\
etd\ [dMmayaao|daomaya [it | yaqaakarI yaqaacaarI tqaa Bavait | saaQakaraI saaQauBa-vait | papkarI papap Bavait
| puNya: puNyaona kma-Naa Bavait pap: papona | Aqaao Klvaahu: kamamaya evaayaM puruYa [it | sa yaqaakamaao Bavait
t%k`tuBa-vait | ya%k`tuba-vait t%kma- kuruto | ta%kma- kuruto tdiBasaMpVto |
That Self, verily is Brahman, the understanding, mind, Breath, sight, hearing
earth, water, air, Space, light and absence of light, desires and absence of
desires, anger and absence of anger, righteousness and absence of righteousness
and all such circumstances. This is what is meant by saying it is this (that which
perceived) and it is that (that which is unperceived). As one acts, as one
behaves, so does he become. The doer of noble deed becomes noble, the doer of
ignoble deed becomes ignoble, One becomes noble by doing noble deeds,
becomes ignoble by doing ignoble deeds. Others, however, say that a person
consists of desires. As is his desire, so is his resolve, as is his resolve so is the
deed he does. Whatever deed he does that he accomplishes.

Bhashya:

mayaT\ p`acaurO sva$po ca | Aa%maa|yamaat%vaai_ ba`*mapUNa- gaunat%va: | dUrsqa%vaat\ sa [%yau>: samaIpsqaao (yaM smaRt: |
pUNa-&ana sva$p%vaad\ iva&anamaya [-ya-to | sava-mantRsva%p%vaat\ sa evaao>ao manaaomaya: | balapUNa-sva$p%vaat\ sa p`aNamaya
[-rIt: | sava-d`YTsva$p%vaat\ caxauma-ya [tIya-to sava-EaaotRsva$p%vaat\ sa Eaao~maya [-irt: | savaa-Qaarat\ sauganQaa%vaat\
242
pRiqavaImaya ]cyato | sava-tRiPtkr%vaacca ivaYNaurapaomaya: smaRt: | sava-ktR-sva$pt%vaat\ Eautao vaayaumayaao hir: |
AvakaSap`datR%vaat\ AakaSamaya [-ya-to | pUNa-tojasva$p%vaat\ tojaaomaya ]da)t: | saRYT\yaadIcCasva$p%vaat\ smaRt:
kamamayaao hir: | sava-duYTp`tIp%vaat\ sa ih k`aoQamayaao mat: | sauKaidQama-$p%vaat\ &oyaao Qama-maya: p`Bau: |
maya, mayaT\ means complete, in entirety. Since the Self is all pervading he is equated
as the comprehensive attributes. Though standing at distance he is near
therefore, equated as This One. Being endowed with entirety of Wisdom he is
equated as comprehensive Wisdom. Being knower of every thing he is equated
as comprehensive Mind. Being endowed with strength he is equated as the
comprehensive Prime Breath. Being endowed with perception he is equated as
the comprehensive insight, Being endowed with hearing he is equated as the
comprehensive listener. Being endowed with power to uphold he is equated as
the comprehensive ground. Being endowed with power to satisfy he is equated
as the comprehensive fulfillment. Being expansive he is equated as the
comprehensive Space. Being endowed with brilliance he is equated as the
comprehensive Resplendence. Being endowed with power to format any form
Hari is equated as the comprehensive Desire. Being endowed with strength to
exterminate all the evil forces he is equated as the comprehensive Rage. Being
endowed with auspicious intent and noble purposes he is equated as the
comprehensive Righteousness.

Ap`akRtsv$pp%vadnaotnmaya eva ca | Apaiqa-vaao haroga-nQaao na tRiPtScaaPyabaai%maka | naagnaoyaM tsya tojaaoip na ca

vaayauba-laM hro: | Eaao~aVa naasya caa|kaSaao manast%vaM na tnmana: | bauiwt%vaM na td\bauiwnaa- hvasyaahmaucyato |
mahda%makM na ticca<aM p`kRitnaa-sya caotnaa | p`kRi%yaaidgauNaa yasmaat\ tdgauNap`itibambaka: | At: sava-mayaao ivaYNau:
savaa-V%vaadtnmaya: | icadananda%makastasyagauNaa: sava-gauNaa%maka: | sava-da|t: sava-vaOlaxaNyamaoYaaM p`kIit-tma\ |
k`aoQa: xamaa%makao yasya icadananda%makstqaa | Anyak`aoQasama: k`aoQa: tsya ivaYNaao: kqaM Bavaot\ | evaM sava-
gauNastsya savao-Byaao|ip ivalaxaNaa: | pUva-p`&anausaaroNa ivamau>stmaupoSyait | AnaaidaalasaMbawa yaa p`&a ivaYNuasaMEayaa
| pUva-p`&oit saa p`ao>a ba`*maadostartmyat: | [%yaaid ca mahamaImaaMsaayaama\ |
Of unmanifest form, therefore, verily the unknowable. Having neither gross
form nor fragrance, neither his thirst quenched by water nor his resplendence
caused by fire, neither empowered by wind nor his mind made expansive by
space, neither his intelligence energized by intellect nor his I-sence was
formatted by ego-sence, since all his great attribute becoming mere reflections
of his Being, therefore everything being the all pervading, all enveloping
Vishnu, being equated with everything in manifestation and all the things
manifest. He is known as all and everything, neither distinct nor different, full
of Consciousness and Bliss, endowed with all attributes. Therefore how can
Vishnu’s resentment be like human being‟s anger? Verily all his attributes are in
all respective substantively different and distinctive. The individual self
according to his prior conscious awareness attain deliverance acquires some of
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these attributes. The awareness attained from time immemorial brings him
under the refuge of Vishnu, the gradation among Brahma and others being
verily according to possession of such conscious awareness, thus in
Mahamimaamsa scripture. .

vat-maanaM yatao ivaYNauva-Sao tsmaaiddMmaya: | AtItnaagatM yasmaat\ tWSao|tao (daomaya: | p`aQaanyao ca mayaT\ p`ao>:
sva$po ca yatao Babaot\ | [dM$pao|Pyadao$psttao ina%yat%vaao hir: | Asya tsyua p`QaanaSca ina%yapUNa- bala%vat: |
[%yaaid ca | yaqaa pUvMa- tqaodaanaIimait ivaYNaistdicyato | yaqaa baa(o tqaOvaaMto ttao yaidit caaocyato | yaqaodanaIM
yaqaa ina%yaM yasmadoSa BaivaYyait | At etidit p`ao>ao vaasaidovaao jaga%pit: |
Since in the present moment the creation is under the refuge of Vishnu therefore
he is said to have enveloped this present creation. Since in the past and future
also the creation would remain under his refuge he is said to have enveloped the
other creations as well. Primarily according to grammar mayaT\ suggests the
attribute of enveloping. The present form and the other forms are the eternal in
respect of Vishnu being his primary, eternal and principal attributes. Vishnu is
spoken as td\ - That One, since even as he was earlier even so he is even now.
Even as he is within and without the creation even so he is within and without
the body. Therefore he is known as yad\. Even as he was earlier even so now
means he is eternal transcending Time. Therefore as the Lord of the creation
Vasudeva is known as ett\.

sa yaqaa kraoit puruYaM tqaOvaayaM BaivaYyait | saaQauBa-vait saaQauM caot\ kraoit puruYaao<ama: | papao Bavait papM cait\ sa
kraoit janaad-na: | t%p``oirtona puNyaona puNyaao Bavait maanava: | t%p``oirtona papona tqaa pap: pumaana\ Bavaot\ | AahuSca
t%kamaaQaInaM jaIvamaonaM sadOva ih | t%kamaadsya kama: syaat\ yaqaa kaamastqaa Bavaot\ | kamaanausaairNaI inaYza kma-
inaYzanausaart: | flaM kmaa-nausaroNa ivaYNaao: kamamayastt: | jaIvaao|yaM sava-dOva snaannanyaqaa tu kqaMcana | [%yaaid ca
|
The jaIva becomes even as Hari makes him to be. If one is righteous
Purushottama makes him righteous. If one is unrighteous then Janardana
makes him unrighteous. If righteousness is promoted by him human being
becomes righteous. If unrighteousness is promoted by him human being
becomes unrighteous. Therefore wise ones aver that the human being ever under
the control of the supreme Self’s desire. As desired by the supreme Self does
the individual self desires. According to individual self’s such desires the fruits
become available to him. Therefore, human being desires in accordance with
those desired by Vishnu. Thus jaIva is ever dependent on the supreme Self, never
ever independent.

jaIvaoSvaraBaodaMgaIkaro sauYauPyau%k`an%yaaoBao-dona [it saU~ ivaraoQa: | p`a&onaa%manaa|nvaa$UZ:, p`a&onaa%manaa saMpirYva>:

[%yaaid saU~ivaraoQaSca |
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If difference between jaIva - the individual self and [-Svar - the supreme Self is not
accepted then the statement made earlier about the difference between
dreamless state and waking state would contradict what is spoken in
Brahmasutra. jaIva - the individual self born of [-Svar - the supreme Self, jaIva - the
individual self enveloped by [-Svar - the supreme Self would all be in contradiction
to Brahmasutra.

na ca vyaavahaikBaodao naama @vaicadstI%ya~ ikMcanmaanaM | Ba`aintBaid%vao Eauitisaw%vamaova na syaat\ | naih inadao-Ya

Eauitvaa@yaiswM Ba`antimait yau>ma\ | ]nma<avaa@yavat\ savaovaodsya Ap`amaaNyap`sa>o: | na ca svaivaYayasya
Ba`ma%vaadnyadp`amaaNyaM naama ikMicat\ | tnmato ih }nma<avaa@yaivaYayasyaaPyainava-canaIya%vamaova |
The premise that there are no differences in common experiences or the
seeming differences are only the result of delusion is not acceptable. Because
that wod make the statements made in scriptures regarding the difference and
distinction between jaIva - the individual self and [-Svar - the supreme Self the
consequence of illusion. If the declared statements are arrived at through
delusion then they cannot be accepted as scriptural statements. If supra-sensory
vedic experiences are spoken as exaggerated ones then the entire vedic
scriptures must be declared as unsubstantiated evidence. One cannot come to
conclusion that other premises as un-substantive evidence by using one‟s own
illusory views. For them other views are pretentious born out of over
enthusiastic energy.

sa%ya: saao Asya maihmaa gaRNao Sava:, to eto sa%yaa: kamaa: [%yaaid EauitiBa: BagavdgauNaanaaM sa%ya%vamaova &ayato |
sa%yamaonamanau ivaSvaoivaSvao madint raitM dovasya gaRNatao maGgaaona: [it sava- jaIvaanaaM BagavadnaujaIvanaM ca
sa%yaima%yaovaaocyato | tda kqaM jaIvaoSaBaodsyaasa%yata?
All the adulatory statements made about the attributes of the Lord are real. They
verily are the real desires. From such statements in scripture the supremacy of
the Lord‟s attributes the supremacy of the Lord‟s attributes come to be known
in no uncertain words. It is well stated that for all jaIvas, living life according to
the will of the resplendent Lord is the true objective. Where then could there be
doubts of any difference and distinction between jaIva - the individual self and [-
Svar - the supreme Self ?

na ca sava-ivaVqa-ik`yaisaQyasya ku~icad\ baaQaao dRYT: | na (asya kma-xaIyato, AsmaaQyaovaa%manaao yaVt\ kamayato t<at\
saRjato, [it mau@%yanaMtrmaip tdQaIna%vap`ittoSca na Baodsyaasa%yata | na ih saMsaaravasqaayaamaxaINa kma-ta Bavait |
na ca mau#yaaqMa- pir%yajyaamau#yaao yau>: | At: sa%ya eva Baod: |
Misconception is normally never observed when a thing is self-evident and
proactive. In which case there is no diminution in his actions. Whatever one
desires all those things become productive, even in deliverance since
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dependence on Lord‟s grace is really evident, difference and distinction
(between jaIva - the individual self and [-Svar - the supreme Self) is not unreal. Even
in primordial world the fruits one‟s performance of actions are available for a
longer duration is not the important issue, since in the state of deliverance the
possibility of the fruits of action could be eternal, is important since it
substantiates the statement that the delivered one‟s actions never cease to have
commensurate fruits depending on the grace of the supreme Self. Therefore
difference and distinction between jaIva - the individual self and [-Svar - the
supreme Self is real.

sa Bagavaana\ yaqaakarI tqaa karyait yaqaacaarI tqaa caaryait tqaa Bavait | sa Bagavaana\ yaqakamaao Bavait
tqaakamaao jaIvaao Bavait | [%qaM kamaao|sya BaUyaaidit BagavaidcCavaSaadsyaa kamaao BavatI%yaqa-: | k`tuirtI%qaM
kirYyaamyaovaoit inaScaya$p: kama: | sa BagavaidcCyaa ih Bavait | kamaona mao kama Aagaat\ [it ca Eauit: |
Whatever actions the resplendent Lord desires human beings to perform their
actions those actions they perform. In whatever manner the resplendent Lord
makes human beings perform in that manner they perform their actions.
Whatever the resplendent Lord desires human beings to be, those they become.
Therefore, it should be understood that the creation was not self-evolved but
became evolved as the resplendent Lord desired. k`tu – sacrifice means one‟s
conscious, definite commitment to perform action as desired, whereupon it
becomes attuned to divine intent and purpose. Scriptures say that desires arise in
mind as empowered Will of the resplendent Lord.

Upanishad:

tdoYa Slaaoko Bavait tdova sa>: sah kma-Naoit ilaMgaM manaao ya~ inaYa>masya | p`aPyaant kma-Nastsya yai%kHcaoh
krao%yayaM | tsmaallaokat\ punarotsmaO laaokaya kma-Nao | [it nau kamayamaana: | A`qaakamayamaana: | yaao kamaao inaYkama
Aptkama Aa%makamaao na tsya p`aNaa ]%k`amaint | ba`*maOva sana\ ba`*maaPyaoit |
On this there is this verse: The object to which one desires and performs
actions towards that body and the mind become inclined. Achieving the fruits of
desire he comes in the end to this world. This is for the one who desires. For
the one who does not desire, who is without desire, who had no desires, whose
desires are satisfied, whose desire are attuned to the (supreme) Self, for him his
breaths do not depart. Being proximate to Brahman he revels in the company of
Brahman.

Bhashya:

Ayaaogyakamaraih%yaanmau>ao inaYkama ]cyato | A [%yau>: prao ivaYNaust%kamaao|kama [-irt: | tqaa|kamayamaana: sa

yaaogyakamasya caaip tu | kdaica%ksamaud\BaUtoBa-gava%kamanaaM ivanaa | kaimatsyaaiKalasyaaPto: AaPtkamaSca
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maui>ga: | icadanaMda%makM $pM kama%vaona BaivaYyait | yatstonaOvaa|%makama [it mau>ao|iBaQaIyato | mau>sya na puna:
p`aNaa ]%k`amaint kdacana | jaIvaao|ip ba`*maSabdao>ao jaDad\ gauNabaRh%vat: | p`aPnaaoit prmaM ba`*map`layao sada |
Anyada svaocCyaa ivaYNaao: sva$pad\ baihroYyait | svaocCyaaMtba-ihScaOvaM rmato mau> Aa%mavaana\ | [%yaaid ca | na
caamau>sya kqaMicadaPtkamata mau#yat: |
Distancing oneself from improper desires is said to be detached desire - inaYkama.
The syllable A stands for supreme Vishnu, one who desires nothing else than
him is said to be detached desire - inaYkama. Therefore one who has no desires -
Akamayamana could only be he who is delivered from all desires. Since delivered self
gains whatever he desires he is said to be APtkama, one whose desire is the
awareness of one‟s self. For the delivered ones one‟s self is of the form of
consciousness and bliss becomes desirable aspiration. For the delivered ones
there is never ever any reason for his breaths to leave him. Since the delivered
one being endowed with entirety of all attributes than the gross ones, come to be
refered as Brahma. Though a jaIva he attains after each dissolution the proximity
with Supreme Brahman. In some occasion he is said to come out of such
proximity and on some occasion re-enter the proximity with Supreme Brahman.
For delivered ones there never an occasion of desire arising in him, that is the
primary meaning.

ba`*maaPyaotIit vacanaat\ pUva-ba`*maSabdao jaIvavacyaova | yaV&ananaasaat\ pir&anamaa~M tda svasya ba`*mataM ivajaanaI%yaova
syaat\ | na tu ba`*maaPyatIit | na ih rajapu~: pUvamaa%maanamajaanana\ pscaad\ rajapu~ [it iva&aya
rajapu~mauPyaotI%yaucyato | ikM tu rajapu~%vaona Aa%manaM vyajaanaaid%yaovaaocyato | na tu p`aPt [it | At: pUva-
ba`*maSabdao jaIvavaacyaova |
In earlier statement “ba`*maOva sana\ ba`*maaPyaoit” the word ba`*ma has reference to jaIva, (who is
in the proximity of Brahman - ba`*ma [va). With the elimination of the ignorance
only the awareness (of being in the proximity of Brahman) becomes palpable,
not that jaIva becomes Brahman - [-Svar. Like one who is a prince not knowing
that he is a prince comes to know later that he is the prince, no one says that he
has now become a prince, they only says that he knows that he is a prince,
Even as the necklace around one‟s neck temporarily overlooked when found to
be around one‟s neck one says that he has remembered that the necklace is
around his neck, not that he has acquired the necklace. Therefore, the earlier
word ba`*ma has reference to jaIva.

Upanishad:

tdoYa S\laaokao Bavait | yada savao- p`maucyanto kamaa yao|sya )id iEata: | Aqa ma%yaao|maRtao Bava%yaqa- ba`*ma samaSnauto |
[it | tVqaa|ihinala-yanaI vailmako maRta p`%yastaSayaItOvamaovaodM SarIrM Saoto | AqaayamaSarIt: | AmaRt: p`aNaao
ba`*mvaOva toja eva | saao|hM Bagavato sahsa`M ddamaIit haovaaca janakao vaOdoh: |
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On this there is this verse: When all the desires they dwell in the heart are cast
away, then does the mortal become immortal, then he attains Brahman here (in
this life itself). Just as the slough of a snake lies on an anthill, dead, cast off,
even so lies this body. But this disembodied, immortal life is Brahman only is
light indeed, your Majesty. Janaka said, I give you thousand (cows), venerable
one.

Bhashya:

Aqa matao-|maRtao Bavait Aqa mau@%yanaMtrM, na kdacanmaRitrsyaBaivaYyatI%yaqa-: | mau> eva pro ba`*maNaIcCyaa
p`ivaSait inassarit ca | dSa-naadIna\ ba`*maNaao BaaogaaMSca kraoit | sva$pBaUta: kamaa mau>anaaM BavaMtI%yatao )id
iEata [it ivaSaoYaNama\ | )dyasyaOvamaapcanaat\ t%sqaa: kamaa mau>anaaM ApgaccantIit yau>maova | na (mau>sya
kdaicat\ savao- lamaa maucyanto | sauP%yaadavapyaiBaBava eva | vaasanayaa ivaV,aana%vaat\ | vaaasanayaa ih punarud\Bava: |
Aqa matao-|maRtao Bavait means on being delivered the individual self has no further
death to come. On deliverance the individual self enters and departs entirely at
his own will, experiencing the bliss of being in the proximity of the supreme
Self. this indicates that even in deliverance desire is a potent force in their heart.
Therefore, the reference to desire in their heart – “yada savao- p`maucyanto kamaa yao|sya )id iEata:
|” in the verse is proper. However all desires from their heart do not terminated.
Because even in their dreamless state they continue to exist and can rise up
again.

yaavad\ ivamaucyaot\ puruYasyavat\ kamaa )id iEata: | ica<aaBaavaad\ ivamau>sya syau: kamastd\gata: kut: | sva$pBaUt
ica<aona kamaaVa: syau sauKa%maka: | du:Ka%maka: p`akRta vaa mau>anaaM na kqaMcana | [it ba`*matko- | AyaM jaIva:
Aqa mau>\yanaMtr maovaaSarIrao Bavit | AmaRt: kqaa|ip na maRt: p`aNaa$yaM prba*maOva | ktma ekao dova: [it |
p1aNa [it | sa ba`*ma %yaid%yaacaxato [%yaaid Eauto: | toja eva ca | toja [it EaI: |
Till jaIva is delivered till then desires exist in his heart. However since the
delivered ones have no heart how could therein be desires? It is only in the mind
of his subtle form that desires come exist, not the desires which end in suffering
would never ever arise in his mind, thus in Brahmatarka. jaIva becomes divested
of his gross body only after his deliverance. The immortal and one who never
ceases is the Prime Breath. Who is the One divinity? Verily, it is the Prime
Breath, like the supreme Brahma thus it becomes established. This has been
variously declared in scriptures. Even like resplendence, which assuredly is Sri,
Lakshmi.

AnyaoYaamamaRt%vaM tu Bavaod\ ivaYNaao: p`saadt: | ina%yaamaRt: sa Bagavaana\ EaIScanaanya: kqaMcana | [it nardIyao |
p`aNastu Nagavaana\ ivaHNau: sava-naotR%vaao ivaBau: | tojastu savaptojasvaat\ EaOrova samauda)t: | [it ca |

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Excepting Vishnu himself all others attain immortal state due to Vishnu’s grace
alone, thus in Narada Purana. Eternally immortal is he, the resplendent Lord
being the leader of all those in the world. Resplendent than all other resplendent
ones is Sri Lakshmi being the source of all resplendence, thus also having said
therein.

Upanishad:

tdoto Slaaoka Babaint | ANaU: pnqaa ivatt: puraNaao maaM spRYTao|nauiva<aao mayaOva | tona QaIra Aipyaint ba`*ivad:
svagMa- laaokimat }Qvaao- ivama>a: |
On this there is this verse: Narrow is this Path traversed by me today, spread
since ancient times, by which the ones wise in Wisdom being liberated go the
heavenly world, after the fall of their gross form.

Bhashya:

tt\ p`aPto: sauKhotu%vaat\ pnqaa [it hir: Eaut: | ANuaSca ivattScaasaaO yatao|ntba-ihrova ca | EaIyaa spRYT:
EaIpit%vaadnauiva<astyaOva ca | tsya p`saadaat\ saMyaaMit tllaaokM sava-maaoixaNa: | }Qva-: sa Bagavaana\ sava-ivaiSaYTao
yat\ sadOva ih |
Since attaining bliss in his proximate presence is the goal, scriptures Hari,
himself is the Path to be traversed. Since he is in the interior of every one he is
described as ANau, small like an atom; since he is on the exterior of every one he
is described as ett\ - That one. Becoming resplendent as the lord of Shri
Lakshmi, he becomes known as her Lord. Verily through his grace alone the
delivered ones reach his lumiunous worlds. Supreme among is that resplendent
Lord, distinguished ever among each and evert one.

Upanishad:

tismaMSla@lamaut naIlamaahu: ip=galaM hirtM laaoihtM ca | eYa pnqaa ba`*maNaa hanauiva<astonaOir ba`*maivat\ puNyakRt\
tOjasaSca |
On that Path there will colours, white, blue, yellow, green, and red, which Path
the men wise in Wisdom have traversed, experiencing Brahman, the performer
of the auspicious, the luminous one

Bhashya:

$pmaahu: pHcaivaQaM tsya ivaYNaaoma-ha%mana: | Sau@laM tu vaasaudovaa#yamainaruwM tu naIlakma\ | saaMkYa-NaM ip=galaM ca

p`aVumnaM hirtM smaRtma\ | naarayasNaM tu laaoihtM syaat\ pHca$paNyajao hraO | pHcaBaodivaiBannaao yas%vaiBannaao|ip
sva$pt: | sa pnqaa ba`*maNaa &at: pd\majaonaOva saMttma\ | prba`*masva$p&ao mahatoja: iEayastqaa | samyak\
249
sva$piva&anaat\ tOjasa%vaona kIit-t: | Bagavat\ kma-ktu-%vaat\ puNyakRccaaiBaQaIyato | evaM ivaBaao|ip tsyaOva
p`saadad\ yaait taM gatIma\ | At: pnqaa: samaui_STao Bagavaana\ koSava: svayama\ | svagataiKlaBaodona ivahInaao|ip sava-
da | savao-YaaM vyavaharaNaaM Baodao%qaanaaM sa [-Svar: | AiBannaao|ip (tao iBanna: pHcaBaodaidnaa|maRYaa: |
Men wise in Wisdom say that Hari manifests as Vasudeva fair in colour,
Aniruddha as bluish, Sankarshana as yellowish, Pradhymna as greenish and
Narayana as reddish, Though in essence He is singular he appears in five
forms. The Path that leads t him is known by Brahma, risen from Narayana’s
lotus shaped naval. Those who know his supreme resplendence and are
endowed with luminous brilliance of Shri are celebrated as men of
comprehensive Wisdom. Performing actions which please the resplendent one
they become rich in merits. Even such one attains deliverance by his grace
alone. For that reason alone resplendent Lord Keshava is known as The Path.
Though primarily he is un-identifiable by separate limbs, attributes and
inclination he is capable of performing all actions and showing attributes and
inclination shown with different and distinct limbs, attributes and inclinations.
Though singular in essence he is said to be manifest in five forms.

Upanishad:

AMQatma: p`ivaSaint yao|ivaVamaupasato | ttao BaUya [va to tmaao ya ] ivaVaayaaM rt: |

To the obscure worlds go those who follow the obscure Knowledge. However
those who revel in following the obscure Knowledge as the truly established
Wisdom, depart to severe obscure worlds.

Bhashya:

Anyaqaaopasaka yao|sya to yaaint (QarM tma: | tt: ikMicaiWSaoYaoNa du&a-nasyaaivainaMdka: | samyagacaaya-

vacanamava&aya icaraoiQaina | sa%va bauiwyat: kuyau-rsto|iQakpaipna: | Ap`aPt%yaaigana: p`aPtinaYzahInaao ih
daoYavaana\ |
Those who follow improper practices they sink in deeper obscurity. And those
who improper practices disregarding the comprehensive Wisdom
communicated by the Acharya, the teacher, sink in still deeper obscurity.
Because if knowing that the Knowlede and the practice being followed is
improper does not renounce them is a greater culprit.

Further Explanation:
Knowgwle is not properly understaff and If one follows erroneous Path and
practices, it is understandable and deserves lesser punishment but the one who
knowing follows erroneous Path and practices in spiteo of clear instruction by
250
the Acharya or the teacher, then greater is the transgression and greater ewoulf
the consequences.

Upanishad:

AanaMda naama to laaoka AnQaona tmasaa||vaRta: | taMsto p`o%yaaiBagacCint AivaWaMsaao bauQaao janaa: |
Joyless are the worlds enveloped by blind obscurity, to which being
unenlightened those who have no knowledge depart after death.

Bhashya:

ina%ya du:Ksva$p%vaadnaMdM t%vamaao matma\ | baaoQako ivaVmaanao|ip yao ivaduna- prM hirma\ | to|ip yaaMit tmaao GaaorM
ina%yaaoid`>auKa%mkma\ | [%yaaid |
Being ever the cause of sorrows the obscure worlds are joyless. Even when wise
ones capable of instructing Wisdom are available if one does not attempt being
initiated from them the Wisdom about Hari such one assuredly sinks in deepest
of obscure world, thus also having been said.

bauQa: sakaSao|PyaivaWaMsa [%yaqa-: | baaoQanaat\ &anavaana\ Baut\ syaat\ t%sakaSaacca ya ohirM na ivadusto tmaao yaaint
sava-du:Ka%makM prM |
Even when wise ones are available one who remains un-enlightened, this is
what is meant. Taught by one becomes enlightened. Even then if one does not
become aware of Hari then such ones surely depart to severe obscure worlds.

Upanishad:

Aa%maanaM caoiWjaanaIyaadyamasmaIit pUruYa: | ikimaicCna\ ksya kamaaya SarIrmanausaMjvarot\ |

Knowing the Self I am this, what is there for the Person to desire and desiring
what should one suffer in this body?

Bhashya:

yaid jaIva: pra%maanamayamasmaIit vaoidtuM | yaaogya: SarIrBaodado: kqaM du:KI tda Bavaot\ | ina%yamau>: pUNa-sauK:
svatn~: puruYaao<ama: | prtn~: kqaM jaIvaao yaaogya: saao|smaIit vaoidtuma\ | tsmaat\ saao|smaIit naOvaayaM ivajaainayaat\
kdacana | tdIyaao|smaIit jaainayaat\ sava-vaOva bauQastt: | [it ca |
If an individual self considers that he is like the supreme Self, then how come he
is subject to sufferings from disintegration from and maladies of his body. The
individual self because of its association with the gross body but becomes with
the grace of Vishnu he is relieved from sorrows and revels in bliss becoming
251
delivered from the primordial world. Purushottama is the supreme among
persons, perennially unrestrained, fully blissful, independent, how can then the
individual self who is dependent on others be capable of knowing that he is like
the supreme Self? Therefore he never experience that he is like the supreme Self.
On the other hand being enlightened one must accept that the individual self is
ever subservient to the supreme Self, thus having been further spoken.

Upanishad:

yasyaanauiva<a: p`itbauw Aa%maa Aismana\ saMdoho gahnao p`ivaYT: | sa ivaSvakRt\ sa ih savasya kta- tsya laaok: sa ]
laaok eva |
Whoever becoming enlightened of the self within enters this deep-rooted
mystery knows that he is the creator of the universe, he, verily is the creator of
every thing that exists, his is the world, he verily is the world.

Bhashya:

yasya &atao ina%yabauwao Bagavaana\ puruYaao<ama: | tsya laaok: sa evaOkao yaao laaok: prmaa%mana: | sa ih ivaYNau: prao
vaayaaorip kta- p`kIit-t: | ivaYNaao: vaayau: samaui_YT: pUNa-%vaajjaIvasaMGat: | tdnyaasyaip sava-sya kt-Okao
ivaYNaurova ih | p`ivaYTao gahnao dohmaQyao saMdohnaamaina | t&anaI yaait tllaaokM t%p`sadacca vat-to |
The one who is wise in Wisdom of the eternal, resplendent and supreme among
Purushas, his is the world, assuredly the one which belonmgs to the supreme
Self. He Vishnu, the originator of even Vayu, entering as the Prime Breath the
aggregate of the jaIvas in the secret centre of their heart, Vishnu, verily sustains
every one in one or the other manner. The one who becomes enlightened of this
departs to his world with his grace.

Upanishad:

[hOva saMtao|qa ivad\mastd\ vayaM na caoidhavaoidma-htI ivanaYTI | ya etiWdurmaRtasto BavaM%yaqaotro du:Kmaovaaipyaint |

Verily here itself where we are one can know this, and if we do not know then
great would be the loss.

yadOtmanaupSyaM%yaa%maanaM dovamaHjasaa | [-SaanaM BaUtBavyasya na ttao ivajaugauPsato |

If one perceives that divine essence as the Self within, as the lord of the world
that has gone by and that is yet to come, he would not shrink from that (divine
essence).

yasmaadvaa-k\ saMva%sarao|haoiBa: pirvat-to | t_ovaa jyaaoitYaaM jyaaoitrayauhao-|pasato|maRtma\ |

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In the presence of whom the years rolls by with days that one the divinities
propitiate as the light of enlightenment, the life that is immortal.

Bhashya:

na va%saraSca naahaina yasya ina%yaivakart: | jyaaoitYaaM jyaaotrcalaM td\ dovaa samaupasato |

He is unaffected by changing seasons being without any attributes. The
divinities therefore worship him as the immutable luminosity among the
Luminous ones.

Upanishad:

yaismana\ pHca pHca janaa AkaSasca p`itiYzt: | tmaovamanya Aa%maanaM ivaWana\ ba`*maamaRtao|maRtma\ |
In whom the five groups of five and space are established knowing that alone
one becomes enlightened. Knowing that Self, the immortal Brahman one
becomes immortal.

Bhashya:

P`aaNaScaxastqaOvaannaM mana: Eaaao~M ca pHcamama\ | maUlap`kRitsaMyau>M yad\gatM p`it$pma\ |

In every gross body Breath, Sight, Nourishment, the distinct Mind and Hearing
these five elements together with the Primary Prakriti take refuge in the
supreme Self.

Upanishad:

P`aaNasya p`aNamaut caxauYaScaxaurut Eaaotsya Eaao~M manasaao manaao yao | ivadusto inaica@yauba`*ma puraNamag`yama\ |
Those who know breath of the breaths, eye of the eyes, ear of the ears, and mind
of the mind, they have assuredly rea;ized the ancient primordial Brahman.

manasaOvaanaud`YTvyaM naoh naanaaist ikHcana | maR%yaao: sa maR%yaumaapnaaoit ya [h naanaova pYyait |

Only through mind is he to be perceived, In him there is no diversity. He who
sees in him diversity, as it were, goes to from death to death.

Bhashya:

tsya $pgauNaaVoYau na kiScad\ Baod [-Yyato | td\BaoddSaI- saMyaait maR%yaaomaR%yaiBadM tma: |

In his form or atttributes there are no differences; the one who see differences
would go to severest of the obscure worlds.
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Upanishad:

ekQaOvaanaud`YTvyamaotdp`mayaM Qa`uvama\ | ivarja: pr AakaSadja Aa%maa mahana\ Qa`uva: | tmaova QaIrao iva&aya p`&aM kuvaI-
t ba`a*maNa: | naanauQyaayaot\ bahUna\ Sabdana\ vaacaao ivaglaapnaM ih tt\ [it |
As One alone can he, the indescribable and immutable, the taintless,
transcending space, unborn and constant be described. Knowing him verily let
the wise one experience that consciousness. Let him not reflect in too many
words, for that would surely be mere weariness of speech.

Bhashya:

tsmaadokp`karoNa d`YTvyaao Bagavaana\ hir: | pirNaamaivahIna%vaadp`maoya [tIirt: | [%yaaid vacanaat\ Ap`maoya%vaM

Avaica%vaM Amanaao ivayaya%vaM ca savaa-%manaa ca | manasaOvaanaud`YTvyaima%yua>%vaat\ | na ca konaaPyavaacyasya lxaNaa dRYTa
| xaIrmaaQauya- ivaSaoYaadorip t<acbdonaOva vaacya%vaat\ | ivaSadM xaIrmaaQayMa- gauDo tIYNaM GaRto isawma\ | [%yaaid ca | na
ca inagau-Nasya sa%vamaovaaist | gauNaBaodadInaamaip saM%yaova gauNaa: | na caanavasqaa | svainavaa-hk%vaat\ |
AvaacyamamanaaogamyamagauNaM cao%yautao|isttt\ | tsmaadovaM vadna\ vastusaUnyatamaqa-tao|vadt\ | gauNaaSca gauiNana: savao-
svanaOva gauiNanaao guNaa: | [%yaaid ca |
Therefore, resplendent Hari should be perceived as one single entity,
unencumbered and incomparable, who cannot be known by statements like
incomparable, indescribable, unthinkable by mind and all pervading etc.
because having further been spoken – by mind alone he is to be perceived.
Cannot be spoken using words, but perceived through symbols. The sweetness
of milk though spoken using words can be understood from indwelt sweetness
in the sweets or in clarified butter. For the attribute less there is no existence,
for the one with variation in attributes there exist at least attributes. They do no
cease to exist. Because the attributes carry themselves. If the supreme Self is
indescribable, incomprehensible to mind, without any attributes then how can
there be any existence for such one? Therefore if one is constrained to speak in
this manner then it is as good as not in existence. For everything that is
described has it own attributes, and one may be spoken by one‟s own attributes,
hus having been further clarified.

Upanishad:
sa vaa eYa mahanaja Aa%maa yaao|yaM iva&anamaya: p`aNaoYau ya eYaaMo|t)dya AakaSastismana\ Saoto | savasya vaSaI, sava-
syaoSaana:, sava-syaaiQapit: sa: | na saaQaUnaa kma-Naa BaUyaana\ | naao evaasaaQaUna knaIyaana\ | eYa savao-Svar eYa
BaUtaiQapitroYa BaUtpala: eYa saotuiva-QarNa eYaaM laaokanaamasaMBaodaya | tmaotM vaodanauvacanaona ba`a*maNaa ivaivaidYaint
ya&ona danaona tpsaanaaSakona | etmaova ivaid%vaamauinaBa-vait |

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Verily he is the great unborn Self, who is of the form of Wisdom in Breaths,
abiding within the heart as the controller, the lord, the ruler of all. He does not
became great by performing good deeds, he does not become small by
performing bad deeds. He serves as the bridge that connects as well as separates
the different worlds. Him the Brahmins seek to know by studying vedic
scriptures, br performing sacrifices, by giving charities, by undertaking
penances and by renouncing nourishment. On knowing him in this manner they
lapse in silence.

Bhashya:

sava-masya vaSao yasmaawir: sava-vaSaI tt: | sava-sya ba`*marud`adorna [-Saana eva ca | gauNaaiQak:
palakScao%yatao|iQapitrIt: | [it ca | BaUt evaaiQapit: | naasyaaiQap%yamaaidvat\ | ina%yabaaoQak%vaad\ yaao mauina:
p`ao>ao janaad-na: | tM ivaWaMSca mainanaama-ma baapQastsyaaPyamau#yat: | yaM ivaid%vaa ivamau>aScayau>kama ivavaija-ta: |
]%pi<alayahInaaScaina%yaanaMdOk Baaoigana: AanaMdiBaxaaM ivaYNaU%qaaM icarn%ya&a-navaija-ta: | sa eYa maaoxadaao ivaunauya-t\
klyaaNaM kRtM mayaa | papM kRtM mayaotOtnna kdaicat\ kirYyait | kRto mayaa punyapapo [it yaccaotnaa%manaama\ | tt\
sava-mat evaao>M ivaYNaao: savo-SvaroSvarat\ | tINaao- ih vat-to ina%yaM puNyaM papo janaad-na: | naOnaM kdaica<apt:
puNyapapo janaad-naM | [it ca |
Since are under his refuge he is known as sava-vaSaI, Since he sponsors Brahma,
Rudra and other luminous ones he is known as [-Saana. Being endowed with more
attributes and guardian of all others he is known as AiQapit. BaUt evaaiQapit: means that
he as the supreme controller over others from the beginning, there being other
supreme controleer earlier than him. Being ever wise in Wisdom Janardana is
spoken as one who represents Silence (since Knowledge represents the result of
accumation of informed thoughts). Since he represent the form of Wisdom, he is
spoken as one who represents Silence and not as one who thinks. Knowing him
(as one who is wise in Wisdom) one becomes delivered from all desires.
Delivered from birth and death, they revel in eternal bliss of being. Having
received the gift of bliss from Vishnu, they conduct themselves without any
trace of ignorance, live their life of deliverance granted to them by Vishnu,
thinking neither whethyer they had performed good deeds or they had
committede basd deeds. Indeed all the actions performed leading to giid or bad
deeds are spoken as gaving been initiated at the instince of Vishnu himself. But
in all circumstances Vishnu transcends all the ideas of good or bad, not for him
are the influences of those acrions.

Upanishad:

etmaova p`va`aijanaao laaokimacCnt: p`va`jait | etw sma vaO pUvao- ivaWaMsa: p`jam na kamayanto | ikM p`jayaa kirYyaamaao
yaoYaaM naao|yamaayaa%maayaM laaok [it | to h sma pu~OYaNaayaaSca iva<aOYaNaayaaSca laaokOYaNaayaaSca vyau%qaayaaqa iBaxaacayMa-
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carint | yaa (Ova pu~OYaNaa saa iva<aOYaNaa | yaa iva<aOYaNaa saa laaokOYaNaa | ]Bao(oto eYaNao eva Bavat: | sa eYa
naoit naoit | Aa%maa|gaR(ao na ih gaR(to | ASaIyaao- na ih SaIya-to | AsaMgaao na ih sajjato | Aisatao na vyaqato | na
irYyait | etmau h eva rto na trt: [it | At:papkrvaimait | At:klyaaNamakrimait ]Bao ] (OvaOYa eto
trit | naOnaM kRtakRto tpt: |
In this manner, those desiring the world (of the Self) became wanderers. In the
same manner the ancient men of Wisdom did not desire progeny, sayong what
shall we do with progeny, when we gained the world (of the Self)? Having
transcended the desire for progeny, the desires for wealth, desire for the world
led the lofe of the mendicants. For the desire for progeny is the desire for wealth
and the desire for wealth is the desire for the world, both these are, verily,
desires. The Self that is spoken is not this , not this. Self is incomprehensible,
since it can not be comprehended; indestructible since it can not be destroyed;
unattached since it can not be attached, Self can not suffer, can not be injured.
Those who know the Self to be thus for them thoughts do not confuse that he
has done something evil or he has done some thing good. He transcends both,
remaing unaffected by what he has done and what he has not done,

Upanishad:

tdotdRcaaByau>Mma\ - eYa ina%yaaomaihmaa ba`a*maNasya na kma-Naa vaQa-to naao kanaIyaana\ | tsyaOva syaat\ pdivat\ tM
ivaid%vaa na ilaPyato kma-Naa papkona [it | tsmaadovaMivat\ SaaMtao daMt ]prtisttIxau: samaihtao BaU%vaa
Aa%manaOvaa%maanaM pSyait | sava-maa%maanaM pSyait | naOnaM paPmaa tpit | savMa- paPmaanaM tpit | ivapapao
ivarjaao|ivaicaik%saao ba`a*maNaao Bava%yaoYa ba`*malaaok: saama`a`iDit haovaaca yaaq&val@ya: | saao|hM Bagavato ivadog=hana\
ddaima maaM caaip sah dasyaaya [it |
This, verily, has been explained in this verse – The enduring greatness of the
one wise in Brahman is not increased by performance of actions or decreased.
One should singularly be conscious of that Brahman with full awareness.
Having become thus (consciously aware) that one is not tainted by any
unrighteous actions. He who knows thus becoming calm, self-restrained,
thoughtful, tolerant and unruffled sees the supreme Self in his own individual
self sees all in the supreme Self . Evil does not overcome him, he overcomes
all evil. Evil does not destroy him, he distroys the evil. Free from evil, free from
taint, free from uncertainties, he becomes the knower of Brahman. This is the
world of Brahman, your Majesty, which you have gained. Janaka of Videha
said, Venerable Sir, I offer my Videha empire and myself to you at your servce.

Bhashya:

SaaMitstu BagavaainnaYza dmaao madivainaga`h: | )idsqaivaYNaaO saMtaoYa: sadOvaaoprma: smaRt: | ititxaa WMWsahta xamaa
k`aoQaasamaiiqait: | [it SabdinaNa-yao | sava-: pUNa-: samaui_YTstqaa &aoyaao janaad-na: | ragasaMdohpapaina tqaa
256
jaanaMstitYyait | ina%yaM ih ragapapdoru>ao yat\ puruYaao<ama: | vaoda#yaba`*maNaa|Nya%vaad\ ivaYNauba`a*maNa ]cyato | pUNa-
%vaat\ &anasva$p%vaat\ ba`*malaaokSca sa p`Bau: |
Peace means being receptive to the resplendent lord, restraint of the I-sense,
ever reveling in remembering and recollecting Vishnu, dwelling in one‟s heart,
restraint on the sense-organs, forebearance, enduring the like pain and
pleasures, forgiveness and dissociatiog with anger, thus has been said in
Shabdanirnaya. Janardhanad should be understood as one who is everything
and complete, devoid of all imperfections like attachment and demerits, veruly
is the supreme among Purushas. Having been spoken in Vedas as endowed with
all the effukgent attributes of Brahman, Vishnu is declared as Brahman. Being
entirety of Wisdom the Lord is known as Brahmaloka, the state of effulgence.

Upanishad:

sa vaa eYa mahanaja: Aa%maa|nnaadao vasaudana: | ivandto vasau ya eva vaod | sa vaa eYa mahanaja
Aa%maa|jarao|marao|maRtao|Bayao ba*ma | ABayaM vaO ba`*ma ABayaM ih vaO ba`*ma Bavait ya evaM Bavait |
He, verily is the great unborn Self, the norisher as well as the exterminator. He
who knows this gains prosperity, this has been said. He is the great unborn Self,
the undecaying, undying, immortal, fearless Brahman. Verily who knows this
becomes undecaying, undying, immortal, fearless like Brahman in his
proximity.

Bhashya:

na mairYyatIit (marao na maRtao ya<atao|maRt: | ba`*maayamaaPtkama%vaadovaM yaao vaod tM prma\ | AaPtkamaao |BayayaScaOva
Bavaot\ ivaYNaao|nauga`hat\ | [it ca | prmaaqao- Aivaicaik%saao ba`*maNaao BavatIit ina%yamaova tqaa BavatI%yaqa-: | ABaUd\
BaivaYyait Bava%yaovamaaVpdainatu | ina%yaBaavaaiBaQaayaInaI ya~ vaacyaa hrogau-Naa: | [it SabdinaNa-yao |
Since he did not die, therefore he is undying; since he would not die he is
immortal. Since he is all-effulgent – ba`*mana\ he self- satisfied in desires. He who
know him, the supreme, he will assuredly by the grace of Vishnu woulf likewise
be self- satisfied in desires. In being spiritually wise, one becomes “Aivaicaik%saao
ba`*maNaao BavatIit” means that he would ever remain without any doubts and wise in
Wisdom (Vedas). ABaUd\ BaivaYyait Bavait – these attributes when used in relation
to Hari define his transcental attibutes over Time, thus in Shabda
Nirnaya.
|| [it SaairIrba`a*maNama\ ||
Thus ends Sharira Brahmana.
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258
 EaIbaRhdarNyakaopinaYad\ BaaYyama\
IV
|| Aqa maOo~oyaI ba`a*maNama\ ||

Thus begins the Maitreyi Brahmana.

Upanishad:

Aqa h yaa&val@yasya Wo Baayao- baBaUvatu: maO~oyaI c aka%yaayanaI ca | tyaaoh- maO~oyaI ba`*mavaaidnaI baBaUva | s~Ip`&Ova
tih- kaa%yaayanaI | Aqa h yaa&val@yaao|nyad\ vaR<amaupakirYyana\ | maO~oyaIit haovaaca yaa&val@ya: | p`vaijaYyana\ vaa
Aro Ahmasmaat\ sqaanaadisma | hMt to|nayaa ka%yaayanyaaM|tM krvaaNaIit | saa haovaaca maO~oyaI | yannauma pyaM Bagaao:
savaa- pRiqavaI iva<aona pUNaa- syaat\ syaaM nvahM tonaamaRtaM jaIivatM tdOva to jaIivatM syaat\ | AmaRt%vasya ti naa|Saaist
inva<aonaoit | saa haovaaca maO~oyaI | yaonaahM naamaRta syaaM ikmahM tomana kuyaMa- yadova Bagavana\ vao%qa tdova mao ba`Uih [it | sa
haovaaca yaa&val@ya: | ip`yaa Klau naao Bavait satI ip`yamavaRwt\ | hMt tih- Bavait etd\ vyaa#yaasyaaima to |
vyaacaxaNaasya to mao inidQyaasvaoit |
Now the, Yajnyavalkya had two wives, Maitreyi and Katyaayani. Of these
Maitreyi was inclined towards spiritual Wisdom of Brahman, while Katyayani
was inclined towards temporal Knowledge as any woman would need to know.
Now when Yajnyavalkya decided to reach out to a different stage of life, he
said, Maitreyi, soon I would be reaching the subsequent state of life. Therefore,
let me make provision for you and Katyayani. Whereupon Maitreyi asked him,
if this entire world be mine, O resplendent one, would I become immortal? No,
said Yajnyavalkya, As the life of a those who have plenty, your life would
likewise be, but there would no hope for immportal life through wealth.
Maitreyi replied of what worth that life would be for me if that was bot to assure
immortality? Communicate to me O Lord that which you are aware of that state
of immortal life. The Yajnyavalkya said, You have been truly dear to me, now
you have became more dear by your words. If you so desire I will clarify. As I
speak, seek to mediate on what I communicate.

Bhashya:

ip`yaaM vaacamavaQa-yad\ Bavait |

You have indeed been skilled is speak pleasing words/

Upanishad:

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sa haovaaca | na vaa Aro p%yau: kam,aaya pit: ip``yaao Bavait | Aa%manastu kaamaaya pit: ip`yaao Bavait | na vaa Aro
jaayaayaO kam,aaya jaayaa ip``yaa Bavait | Aa%manastu kamaaya jaayaa ip``yaa Bavait | na vaa Aro pu~aNaaM kam,aaya pu~a:
ip``yaa Bavaint | Aa%manastu kamaaya pu~a: ip`yaa Bavaint | na vaa Aro iva<sya kam,aaya iva<aM ip``yaM Bavait |
Aa%manastu kamaaya iva<aM ip`yaM Bavait | na vaa Aro pSaUnaaM kam,aaya pSava: ip``yaM Bavait | Aa%manastu kamaaya pSava:
ip`yaM Bavaint | na vaa Aro ba`*maNa: kam,aaya ba`*ma ip``yaM Bavait | Aa%manastu kamaaya ba`*ma ip`yaM Bavait | na vaa Aro
xa~sya kam,aaya xa~M ip``yaM Bavait | Aa%manastu kamaaya xa~M ip`yaM Bavait | na vaa Aro laaokanaaM kam,aaya laaoka:
ip``yaa Bavaint | Aa%manastu kamaaya laaoka: ip`yaa Bavaint | Aa%manastu kamaaya dovaa: ip`yaa Bavaint | na vaa Aro
vaodanaaM kam,aaya vaoda: ip``yaa Bavaint | Aa%manastu kamaaya vaoda: ip`yaa Bavaint | na vaa Aro BaUtamaaM kam,aaya BaUta:
ip``yaa Bavaint | Aa%manastu kaamaaya BaUtaina ip`yaaiNa Bavaint na ca Aro sava-sya kamaaya savMa- ip`yaM Bavait |
Aa%manastu kamaaya savMa- ip`yaM Bavait | Aa%maa vaa Aro d`YTvya: Eaaotvyaao maMtvyaao inaidQyaaisatvya: | maO~oyaI
Aa%maina Klvaro dRYTo Eauto mato iva&ato [dM savMa- ivaidtma\ |
He (Yajnayvalkya) said: Verily not for the sake of the husband, is the husband
dear but for the sake of the Self is the husband dear. Verily not for the sake of
the wife, is the wife dear but for the sake of the Self is the wife dear. Verily not
for the sake of the sons, are the sons dear but for the sake of the Self are the sons
dear. Verily not for the sake of the wealth, is the wealth dear but for the sake of
the Self is the wealth dear. Verily not for the sake of the animals, are the
animals dear but for the sake of the Self are the animals dear. Verily not for the
sake of the Brahmana, is the Brahmana dear but for the sake of the Self is the
Brahmana dear. Verily not for the sake of the Kshatriya, is the Kshatriya dear,
but for the sake of the Self is the Kshatriya dear. Verily not for the sake of the
Worlds, are the worlds dear but for the sake of the Self are the worlds dear.
Verily not for the sake of the self, is the self dear but for the sake of the Self is
the self dear. Verily not for the sake of the gods, are the gods dear but for the
sake of the Self are the gods dear. Verily not for the sake of the Vedas, are the
Vedas dear but for the sake of the Self are the Vedas dear. Verily not for the
sake of the beings, are the beings dear but for the sake of the Self are the beings
dear. Verily not for the sake of the all, are all dear but for the sake of the Self are
all dear. Verily the Self is to be seen, to be heard, to be reflected, to be
meditated. When, verily, the Self is seen, heard, reflected and meditated all this
is known.

b`a`*ma tM pradad\ yaao|nya~a%manaao ba`*mavaod: | xa~M tM pradad\ yaao|nya~a|%mana: xa~M vaod | laaokastM pradu:
yaao|nya~a%manaao laaokana\ vaod | dovaastM praduyaao-nya~a%manaao vaodana\ vaod | BaUtaina tM praduyaao-|nya~a%manaao BaUtaina vaod
| savMa- tM pradad\ yaao|nya~a%mana: savMa- vaod | [dM ba`*ma [dM xa~imamao laaoka [mao dovaa imaaina BaUtaina [dM savMa-
yadyamaa%maa |
Wisdom deserts him who accesses wisdom from any source other than from the
Self. Valor deserts him who accesses valor from any source other than from the
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Self. Worlds desert him who accesses worlds from any source other than from
the Self. Gods desert him who accesses gods from any source other than from
the Self. Vedas desert him who accesses Vedas from any source other than from
the Self. Beings desert him who accesses beings from any source other than
from the Self. All desert him who accesses every things wisdom from any
source other than from the Self. This Wisdom, the Valor, the Worlds, the Gods,
the Vedas, all the things are, verily the Self alone.

sa yaqaa duMduBaoh-maanasya na baa(ana\ Sabdana\ Sa@nauyaad\ ga`hNaaya | duMduBaostu ga`hNaona duMduByaaGatshya vaa Sabdao gaRhIt:
| sa yaqaa SaMKsya Qyayamaanasya na baa(ana\ Sabdana\ Sa@nauyaad\ ga`hNaaya | SaMKsya tu ga`hNaona SaMKQyasya vaa Sabdao
gaRhIt: | sa yaqaa vaINaayaO vaaVmaanaayaO na baa(ana\ Sabdana\ Sa@nauyaad\ ga`hNaaya | vaINaayaO tu ga`hNaona vaINaavaadsya
vaa Sabdao gaRhIt: |
Even as when a drum is beaten one cannot grasp the sound externally but by
grasping the drum, the sound can be grasped; even as when a conch is blown
one cannot grasp the sound externally but by grasping the conch, the sound can
be grasped; even as when a vina is played one cannot grasp the sound externally
but by grasping the vina, the sound can be grasped,

sa yaqaa|V`O-QaagnaorByaaihtsya pRqaga\ QaUmaa ivainaScarint, evaM vaa Aro Asya mahtao BaUtsya ina:SvaisatmaovaOtd\
yadRgvaodao yajauvao-d: saamavaodao|qavaMa-gaIrsa [ithasa: puraNaM ivaVa ]pinaYad: Slaaoka: saU~aNyanauvyaa#yaanaIYTM
hutmaqaiSatM paiyatmayaM ca laaok: prSca laaok: savaa-iNa ca BaUtanyasyaOvaOtaina savaa-iNa ina:Svaistaina |
Even as fire burning wet wood releases various forms of smoke even from this
great being breathe forth hymns from Rig, Asama, Yajur and Atharvangirasa,
Puranas, Wisdom, Upanishads, mystical verses, aphorisms, explanations,
commentaries, sacrifices, oblations, nourishment, juices, this and the other
worlds along with beings therein.

sa yaqaa savaa-samaapaM samad` ekayanamaovama\ | sava-oYaaM spYaa-naaM %vagaokayanamaovama\ | savao-YaaaM rsaanaaM ijavhOkayanamaovama\ |
savao-YaaM ganQaanaaM naaisa@yaOkayanamaovama\ | savao-YaaM $paNaaM caxaurokayanamaovama\ | savao-YaaM SabdaanaaM Eaao~maokayanamaovama\ |
savao-YaaM saMklpanaaM mana ekayanamaovama\ | savaa-naaM ivaVanaaM )dyamaokayanamaovama\ | savao-YaaM kma-Naa hstavaokayanamavama\ |
savao-Yaamaanandanaamaupsqa ekayanamaovama\ | savao-YaaM ivasagaa-NaaM payurokayanamaovama\ | savao-YaamaQvaanaaM padavaokayanamaovama\ |
savaoYaaM vaodanaaM vaagaokayanama\ |
Even as Ocean is the single recipient of all waters, even as skin is the single
recipient of all kinds of touch, even as nose is the single recipient of all smells,
even as tongue is the single recipient of all kinds of tastes, even as eye is the
single recipient of all kinds of forms, even as ear is the single recipient of all
kinds of sounds, even as mind is the single recipient of all kinds of intentions,
even as heart is the single recipient of all kinds of Wisdom, even as hand is the

261
single recipient of all kinds of actions, even as the generative organs is the
single recipient of all forms, even as anus is the single recipient of all kinds of
evacuations, even as feet are the single recipient of all movements, even as the
organ of speech is the single recipient of all the Vedas.

sa yaqaa saOnQavaGanaao|nantrao|baa(: kR%snaaorsaGana eva evaM vaa Aro Ayamaa%maa Anantra|baa(: kR%sna: p`&anaGana
eva | etoByaao BaUtoBya: sama%qaaya tanyaovaanau ivanaSyait | na p`o%ya saM&a AstI%yaroo ba`vaImaIit haovaaca yaa&val@ya: |
Even as the load of salt has neither inside nor outside but is just mass of taste,
even so is this Self, with neither inside nor outside but is just mass of
Consciousness. Having come into sight from the elements it disappears again in
the elements. When he hasdisappeared then there is no more Consciousness.
Thus, verily do I declare, said Yajnyavalkya.

Bhashya:

baa(antr ivaSaYaaBaavaona sava-~ lavaNarsa Gana eva |

Within and without is even like the taste of the salt, as it were.

Upanishad:

saa haovaaca maO~oyaI | A~Ova maa Bagavaana\ maaohantmaapIipvat\ | na va AhimamaM ivajaanaatIit | sa haovaaca | na vaa Aro
AhM maaohM ba``vaIima | AivanaaSaI va Aro Ayamaa%maanauicCi<aQamaa- |
Then Maitreyi said, Here, verily, venerable one, you have confounded me more.
I do not at all understand regarding this. He replied, I do not say anything
confounding. The Self is, verily, imperishable.

Bhashya:

na vaa AhimamaM ivajaanaatIit AhoyaM prmaa%maanaM jaIvaao na ivajaanaatIit, A~Ova Bagavaana\ maaohaMtM maaoha#yaM naaSaM
ApIippt\ p`apyaamaasa | At: AhM ba`*maa|isma [%yaaidYvaip AhMSabdao|hoyavaacaIit isawma\ | Anyaqaa kqaM AhM
ivajaanaatIit yaujyaot ?
‘na vaa AhimamaM ivajaanaatIit’ does nor mean that Maitreyi is ignorant but since the
unborn indweller is unknowable even by delivered souls what Yajnyavalkya
speaks confuses her. The problem arises because the word ‘AhM ’ in the
statement ‘na vaa AhimamaM ivajaanaatIit’ may be considered on the same basis as in the
word ‘AhM ’ in the statement ‘AhM ba`*maa|isma’, where the word ‘AhM ’ refers to the
Self which is Ahoya, On the other hand how would the statement ‘AhM ivajaanaatIit’
would be appropriate?

262
Upanishad:

ya~` ih WOtimava Bavait tidtr [trM pSyait | tidtr [trM ijaGa`it | tidtr [trM rsayato | tidtr
[trmaiBavadit | tidtr [trM EauNaaoit | tidtr [trM manauto | tidtr [trM spRSait | tidtr [trM ivajaanaait
| ya~ %vasyasava-maa~OvaaBaUt tt\ kona kM pSyat\ | tt\ kona kM ijaGa`ot\ | tt\ kona kM rsayaot\ | tt\ kona kM
kmaiBavaQaot\ | tt\ kona kM EauNayaat\ | tt\ kona kM manvaIt | tt\ kona kM spRSaot\ | tt\ kona kM ivajaainayaat\ |
yaonaodM sava- ivajaanaait tM kona ivajaanaIyaat\ |
When there is some one other (than the supreme Self) then one sees the other,
then one smells the other, then one tastes the other, then one speaks of the other,
then one hears the other, then one thinks of the other, then one touches the
other, then one knows the other. But when (in deliverance) every thing has
become one, (or there is nothing other than the Self) by what one and by whom
one sees the other, by what one and by whom one smells the other, by what one
and by whom one tastes the other, by what one and by whom one speaks the
other, by what one and by whom one hears the other, by what one and by whom
one thinks the other, by what one and by whom one touches the other, by what
one and by whom one knows the other. By what should one know him (the
supreme Self) by whom all this is known?

sa eYa naoit | naoit | Aa%ma Aga`a(ao na ih gaR(to | ASaIyaao- na ih SaIya-to | AsaMgaao na ig sajjato | Aistao na
vyaqato | na irYyait | iva&atarmaro kona iva&anaIyaat\ | ]%yau>anauSaasanaaisa maO~oiya etavadro KalvamaRt%vaimait
hao>`\vaa yaa&val@yaao ivajahar |
That One (the supreme Self) is not this, not this. He is incomprehensible, for he
cannot be comprehended. He is indestructible, for he cannot be destroyed. He is
unattached, for he cannot be attached. He is unfettered, for he cannot be
fettered. He does not suffer, he cannot be injured. Indeed by what can one know
the knower? Thus you have this teachings communicated you, Maitreyi, verily,
the Self is eternal. Having thus spoken he departed.

Bhashya:

etvad\ iva&aru: prmaa%manaao iva&anaaidkmaovaM (maRt%vaM maaoxa: | ivaYNaao&a-naaodkM maaoxastdBaavao kut: sauKma\ |
&oyaaBaavaanna ih &anaM &anaaBaavao ih SaUnyata | tsmaa&oyayautao maaoxa: sauK$pt%va: sada | [it ba`*matko- |
This much Wisdom abour the supreme Self is adequate for the human beings.
Because Wisdom about the supreme Self in entirety is the immortal deliverance
itself. For common human beings the knowledge and other particulars regarding
Vishnu are very much similar to be delivered. Otherwise how can they
experience joy and happiness. If there is nothing to be known then I nthe
absence of Wisdom there would be complete negative state of existence.
263
Therefore, existence of something to be known itself becomes the object of
deliverance.

|| [it maO~OyaI ba`a*maNama\ ||

Thus ends Maitrey Brahmana.

264
 EaIbaRhdarNyakaopinaYad\ BaaYyama\
IV
|| Aqa vaMSa ba`a*maNama\ ||

Thus begins the Vamsha Brahmana.

Upanishad:

Aqa vaMSa: | paOitmaaYyaao gaaOpvanat\ | gaaOpvana: | paOitmaaYyaat\ | paOitmaaYyaaogaaOpvanaat\ | gaaOpvana: kaOiSakat\ |

kaOiSak: kaOiDnyaat\ | kaOiNDnya: SaaiMNDlyaat\ | SaaOiMDlya: kaOISakacca gaaOrmaacca | gaaOtma AignavaoSyaat\ |
AignavaSyaao gaagyaa-t\ | gaagyaao- gaagyaa-t\ | gaagyaao-gaaOtmaat\ | gaaOtma: saOtvaat\ | saOtva: paraSayaa-yaNaat\ | paraSayaa-
yaNaao gaagyaa-yaNaat\ | gaagyaa-yaNa ]_a;akayanaat\ | ]_alakayanaao jaabaalasayanaat\ | jaabaalaayanaao maaQyaindnaayanaat\
| maaQyaindnaayana: saaOkrayaNaat\ | saaOkarayaNa: kaYaayaNaat\ | kaYaayaNa: saayakayanaat\ | saayakayana:
kaOISakayanao: | kaOiSakayaina: GaRtkaOiSakat\ | GaRtkaOiSak: praSayaa-yaNaat\ | paraSayaa-Na: paraSayaa-t\ |
paraSaayaao- jaatukNyaat\ | jaatukaNya- AsaurayaNaacca yaaskacca | AsaurayaNa : ~OvaNao-: | ~OvaNaI-: AaOpbanQanao: |
AaPbanQaqina: Asaro Aasauir: BaarWajaat\ | BaarWaja: A~oyaat\ | A~oyaao maaNDo: | maaMiD: gaaOtmaat\ | gaaOtmaao
vaa%syaat\ | vaa%sya: SaaiMDlyaat\ | SaaiNDlya: kOSaaor%ya kaPyaat\ | kOSaaoya-: kaPya: kumaarhairtat\ | kumaarhairtao
gaalavaat\ | gaalavaaoivadBaI- kaOIDnyaat\ | ivadBaI- kaOinDnyaaoo va%sanapadaoBaaBa`vaat\ | va%sanapad BaaBa`va: pqa:
saaOBarat\ | pnqaa: saaOBar: Ayaaasyaad\ AMgaIrsaat\ | Ayaasya AMgaIrsa: AaBaUto: %vaaYT/at\ | ABaUit: %vaaYT:
ivaSva$pat\ %vaaYTa/t\ | ivaSva$p: %vaaYT/: AiSvaByaaM | AiSvanaaO dQaca: Aqava-Naat\ | dQyaHca Aqava-Na dOvaat\ |
Aqavaa- dovaaomaR%yaao: p`QvaMsanaat\ | maR%yau: p`QvaMsana: p`aQvaMsanaat\ | p`aQvaMsana ekYao-: | ekYaI_iva-p`ica<ao: |
ivap`icai<a: vaRYTo: | vaRiYT sanaarao: | sanaaru: sanaatnaat\ | sanaatna: sanakat\ | sanak: prmaoiYzna: | prmaoiYz
ba`*maNa: | ba`*ma svayaMBaU | ba`*maNao nama: [it vaMSabaa*maNa: |
Bhashya :

AvaroByaao|ip EauNvaint prmaaSca @vaicat\ @vaicat\ | laIlayaOva caOtoYaaM prma%vaM ivahIyato |

It is common practice in many instances that even senior among seekers are
communicated Wisdom by those who are junior among them. It is easily
among them he Wisdom becomes inculcated,

Further Explanation:
Wisdom has nothing to do with the temporal age of the external gross body of
the communicator ; but everything has to be done with the spiritual capacity and
maturity of his subtle essence that is within that gross body. There in India
great stress has been placed on traditional succession of the Communicators
265
irrespective of the temporal age of their gross body or the family in which they
were born. In India, spiritual tradition has more relevance their temporal
succession, the source of Wisdom more important than the concluded
effulgence, saMp`daya - the uninterrupted line of succession of Teachers and the
disciples which assures continuation of tradition – “saMp`dayaao naama iSaYyaaopaQyaaya saMbanQasya
AivaicCodona Saastp`aiPt: |”. Therefore unlike other civilizations of the World,
which after reaching the peak sunk deep in oblivion, only India has
continued to maintain unbroken the uninterrupted tradition of the
Vedic Wisdom earlier through oral communication than latter through
the written language.
|| [it vaMSa ba`a*maNaM ||
Thus ends the Vamsha Brahmana.

266
 baRhdaraNyakaopinaYad\ BaaYyama\
V
| Aqa p`qamaM ba`a*maNama\ |
Thus begins the First Braahmana.
Upanishad:

! pUNa-mad: pUNa-imadM pUNaa-t\ pUNamaudcyato | pUNa-sya pUNa-maadaaya pUNa-maovaavaiSaYyato |

! That is Complete. This is Complete. From the Complete has evolved the
Complete. Even after the Complete has evolved from the Complete, the
Complete remains Complete.

Bhashya:

Avatara mahaivaYNaao savao- pUNaa-: p`kIit-ta: | pUNMa- ca tt\ prM $pM pUNaa-t\ pUNaa-: samaud\gata: | pravar%vaM toYaaM tu
vyai>maa~ivaSaoYat: | na doSakasaamaqya-: paravayMa- kqaMcana | pUva-$psya pUNa-sya pUNMa- yadvatargama\ | $pM
tada%manyaadaya pUNa-maovaavaiSaYyato | laaOikkvyavaharao yaao BaUBaarxapNaaidk: | tddRiYTM ivanaa naanyaao laya:
kRYNaaidnaaM @vaicat\ |
All the descents of the supreme Vishnu are well-known as complete in
themselves. Complete is the supreme form the descents as the complete having
been manifests from the Complete unmanifest form. The differences observed in
the manifest forms are only in relation to the individual conditions. Otherwise
there is no differences between the original unmanifest form and the manifest
forms observed as descents. In the entirety, completeness of the unmanifest
form the manifest forms observed as descents become integrated completely
and in entirety. In temporal situations the descent in the exceptional forms of
Krishna and others are only for the purpose of only ending burden on the earth.

Upanishad:

! KM ba`*ma KM puraNaMa- vaayaurM KM [it ih sma Aah kaOrvyaayaNaIpu~: | vaodao|yaM ba`a`*maNaa ivadu: vaodona rna yad\
vaoidtvyama\ |
!! The space is Brahman, space is primeval, effulgence, verily is what space
represents says the son of Kauravayani. This is Veda which what the men wise
in the wisdom of Brahman, know.

Bhashya:
267
Aaota: sava-gauNaa yasmaadismana\ ! ivaYNaurucyato | KM p`kaSasva$p%vaat\ ba`*ma td\ vyaaPt$pt: | puna: KM
sauK$p%vaat\ puraNaM tdnaaidt: | vaayaaoSca ritdM yasmaad\ vaayaurM ba`*ma tt\ prma\ | #yaat%vaaccaip tt\ KM syaad\
raOhINaoyastqaavadt\ | vaodao|yaM &ana$p%vaaidit yaM ba`a*maNaa ivadu: | inadao-Ya%vaad\ Aa [%yau> dtona vaoVM sadaiKlama\
| [it ca | baa*laIk sauta ih raoihNaI | Atao balaBad`: kaOrvyaayaNaIpu~: | [it p`qama: ba`a*maNama\ |
Since Vishnu is endowed with all attributes he is known as !. Since he is
resplendent he is known as Space. Since he is expansive he is known as
Brahman. Since he is from ancient times he is known as the ancient. Since he
gives exhilaration to Vayu he is known as vaayaur. Since in all science he is the
supreme skill he is known as the magnanimous. Thus has spoken the son of
Rohini. Since he is the Wisdom to be known by wise ones he is known as Veda.
The one who being faultless and known as the Primeval whatever is to be
known should be known from him alone, thus has been said in Brahmatarka.

It is well-established that Rohini is the daughter of Balhika, belong to Kuru

race, therefore, it is appropriate that son of Rohini of Kauravayani referred here
is none other than Balabhadra or Balarama.

| [it p`qamaM ba`a*maNama\ |

Thus ends the First Brahmana.
*
| Aqa iWtIya ba`a*maNama\ |
Thus begins the Second Braahmana.
Upanishad:

~ya: p`ajaap%yaa: p`jaaptaO iptir ba`*macaya-maUYau: dovaa manaYyaa Asara: | ]iYa%vaa ba`*macayMa- dovaa }cau: ba`ivatao naao
Bagavaana\ [it | toByaao hOtdxarmaauvaaca d [it | vya&aisaYTa [it | vya&aisaYmaoit haocau: damyatoit na Aa%qa [it |
Aaoimait haovaaca vya&aisaYT [it |
Gods, men and asuras - the three offspring of Prajapati lived with father for
instruction in the wisdom Brahman. Having completed the years of instruction
the gods said: Please speak to us the final advise, O resplendent One. To them
having uttered a single syllable da asked whether they have understood. They
replied, Yes, we have understood, you told us to restrain ourselves. Prajapati
said, Yes, you have rightly understood.

268
Aqa hOna manauYyaa }cau: ba`ivatao naao Bagavaana\ [it | toByaao hOtdxarmaauvaaca d [it | vaR&aisaYTa [it |
vya&aisaYmaoit haocau: d<aoit [it | Aaoimait haovaaca vya&aisaYT [it |
Then the human beings said: Please speak to us the final advise, O resplendent
One. To them having uttered a single syllable da asked whether they have
understood. They replied, Yes, we have understood, you told us to be charitable.
Prajapati said, Yes, you have rightly understood.

Aqa hOna Asaura }cau: ba`ivatao naao Bagavaana\ [it | toByaao hOtdxarmaauvaaca d [it | vaR&aisaYTa [it |
vya&aisaYmaoit haocau: dyaQva [it | Aaoimait haovaaca vya&aisaYT [it |
Then the Asuras said: Please speak to us the final advise, O resplendent One.
To them having uttered a single syllable da asked whether they have
understood. They replied, Yes, we have understood, you told us to be
compassionate. Prajapati said, Yes, you have rightly understood.

tdotdova eYaa dOvaI vaaganauvadit stanaiya%nau: d d d [it | damyat d<a dayaQva [it | tdott\ ~yaM iSaxaod\ dmaM
danaM dyaama\ [it |
This very word da, da, da, the luminous lightening voice thundered: restrain
ourselves, be charitable, be compassionate. There are the three things one is is
enjoined to practice.

Bhashya:

&anadanaM tu dovaanaaM fladanaM ca kma-Naama\ | ivaYNaunaa ivaihtM pUvMa- punado-vanarasaura: | ba`*maaMamaip pp`cCudo-vaanaaM
sad\gauNaaoicC/to: | AnahMkarmaa~M tu ba`*maNaa ivaihtM sada | savaao-ccamaaoxa saMp`aPtO naraNaaM &anasaaQanama\ | dovaadInaaM
danamaova hivarado: p`kIit-tma\ | tma: p`aiPtivalambaaya dO%yaanaaM ivaihtaM dyaa | [it p`vaR<ao |
For the enlightened gods conferring wisdom, and fruits commensurate to
performance of action is the obligation decided by Vishnu since ancient times;
similarly charity for the human beings and compassion for the Asuras. Even
then by way of further clarification they asked Brahma prajapati. The gods
being naturally endowed with noble attributes Brahma advised them to
overcome their pride to enhance those noble attributes. For human beings who
fool themselves in ignorance that offering oblation in the sacrificial fire alone
leads one to deliverance, charity is commended and for Asuras for delaying
their obscurity any further, compassion towards others is commended, thus in
Pravrutti scripture.

| [it iWtIya ba`a*maNama\ |

Thus ends the Second Brahmana.
269
 *

| Aqa ~RtIya ba`a*maNama\ |

Thus begins the Third Braahmana.

Upanishad:

eYa p`jaapitya-wRdyama\ | etd\ ba`*ma | ett\ sava-ma\ | tdott\ ~\yaxarM )dyaimait | ) [%yaotkxarM | hrM%yasmaO
svaaScaanyao ca ya evaM vaod | d [%yaokmaxarM | dd%yasmaO svaaScaanyao ca ya evaM vaod | yama\ [%yaokmaxarM | eit svagMa-
laaokM ya evaM vaod |
This Prajapati is, verily, the heart. This is Brahman. This is every thing. This
is, verily, the three syllables - hr, da, yam. hr is one syllable. His companions
and others bring him gifts who knows this. da is one syllable. His companions
and others bring him gifts who knows this. yam is one syllable. He knows this
goes to the heavenly worlds.

Bhashya:

hrNaad\ ya&Baagado&a-naadoda-natstqaa | yaanavad`vyavaQaanaona prsya ba`*maNastqaa | ba`*maa)dya [%yau>stsyaOvaMivadip

Qa`uvama\ | )itdanasvaga-yaanapa~M syaat\ t%p`saadt: | )%vaOvaasmaOdd%yaWasvakIyaasaanya eva ca | [it inaNa-yao |
prmaa%maa ca p`jaapit: |
Since the oblations prime existence. offered in sacrificial functions are received,
Wisdom, wealth an heavenly pleasures etc are granted in return Brahman is
considered eternally to be the heart. Similarly companions and others too are
said to be bringing wealth etc from the defeated enemies. Thus in Nirnaya
scrioture. Prajapati means and includes Paramatma, the supreme Self.

| [it ~RtIya ba`a*maNama\ |

Thus ends the Third Braahmana.

| Aqa catuqa- ba`a*maNama\ |

Thus begins the Fourth Braahmana.

Upanishad:

tWO tdotdova tdasa sa%yamaova | sa yaao hOtM mahV&M p`qamajaM vaod sa%yaM ba`*maoit jayatImaana\ laaokana\ | ijat
[nnvaasavasat\ ya etmaotM mahV&M p`qamajaM vaod sa%yaM ba`*maoit | sa%yaM (ova ba`*ma ||
270
This, verily is That. This was indeed, was That, Satya. He who knows that
wonderful Being, as the Prime Existence, Satya, as the first effulgent Brahman,
conquers these worlds. He who knows That One as one who became self-
effulgent, wonderful Being, as the Prime Existence, Satya, as the first effulgent
Brahman attains the other world. Satya, the Prime Existence, verily is the
supreme effulgence.

Bhashya:

tt%vaadok$p%vaat\ tt\ prM ba*,a kIit-tma\ | tdova tadRSaM p`ao>M naOvaanyat\ tadRSaM @vaicat\ | tdott\
sa%yaamaovaasaIt\ vaasaudovaa#yamavyayama\ | [it ba`*matko- | tdova ih tt\ | tnnaarayaNaa#yaM prM ba`*ma etdova sa%yaM
vaasaudovaa#yamaasaIid%yaqa-: | svasmaat\ svayaM samau%pnnaao vaasaudovaa%manaa p`Bau: | sa%yaM ba`*maoit yaao vaod mahayaajyaM tu tM
prma\ | p`aPnaao%yaova ih tllaaokana\ jaIvannaPyau<amaao Bavaot\ | [it p`Qaanyao | svaBaaga hrNaad\ danaat\ flaanaaM
yaapnaannaRNaama\ | )dyaM Bagavana\ ivaYNau: sa%ya sad\gauNa$pt: | [it sa<a%vao |
Since in principle exists as the singular he is reckoned as Brahman, the supreme
effulgent one. Like him or similar to him there exist no one other. Therefore he
alone is Satya, the Prime Existence, as the immutable and dwelling in all as
Vasudeva, thus in Brahmatarka. There he, verily is That One, known as
Narayana, the supreme effulgent Brahman, Satya, Vasudeva, that is the
meaning. Having himself risen from his own Self, Vasudeva became the lord of
all the individual selves, Those one who know him as Satya, the Prime
Existence, Brahman, the effulgent one, they reach the great worlds. Known as )
having received oblations offered in sacrificial performance, as d having offered
wisdom to the jaIvas, as ya having compensated with fruits of the performance of
actions, thus known as the )dya, the heart, he is Satya, the Prime Existence,
endowed with all noble attributes. Thus in Sattatva scripture.

p`jaapitirit ba`*maa vaodoYaO>ao (mau#yat: | yaismana\ }Yauba`*ma-vayMa- dovaasaurnarao|bjajao | eYa vaO Bahavaana\ ivaYNaumau-
#yastu p`jaapit: | ya&aanaat\ maui>maayaaMit svagaa-#yaaM )dyaM ca sa: | )itsa_anayaanaoBya: sa%yaM sad\gauNa$pt: | yat\
twRdyaima%yau>M ba`*matt\ sa%yaatamagat\ | sa%ya%vaM sadnaya%vamaasaaVM yanmaumauxauiBa: | evaM td\ ba`*ma yaao vaod sa ih
laaokinamaana\ jayaot\ etllaaokjayaao naama Qama-&anaaidpUNa-ta | ijat eva (saaO laaokao yada vaode janaad-nama\ | [it
gauNaprmao | prlaaokao ijat evaaBavaid%yaqa-: |
In Vedas the word Prajapati is used primarily in reference to the four-faced
Brahma. Those who were dwelling with him the gods, asuras and human beings
were practicing the disciplined life of the seekers of Brahman. Even then the
word Prajapati is primarily with reference to the resplendent Vishnu. Since he
grants deliverance on sacrifices and fruits of performance of actions he is said to
be the heart in addition. Since four-faced Brahma is endowed with equally
complete and entirety of noble attributes he is also substituted as the Prajapati.
271
Those who becomes consciously aware that four-faced Brahma they win over
this world. Endowed with the knowledge of this world means become aware
through wisdom and righteousness the world of Janardana, thus in
Gunaparama scripture. Therefore those who propitiate Vasudeva success is
assuredly theirs.

Further Exlanation:
There is slight in the recording the first few words in the beginning of this
Fourth Braahmana. The text commented by madhva begins with the words –“
td\ h etd\ etdova tdana sa%yamaova |”, which differs with the words which Shanakara
begns with “tWO tdotmaova tdasa sa%yamaova | ”. The rest of the mantra is similarly
recorded.

| [it catuqa- ba`a*maNama\ |

Thus ends the Fourth Braahmana.

| Aqa pHcama ba`a*maNama\ |

Thus begins the Fifth Braahmana.

Upanishad:

Aap evaodmaga` Asau: | ta Aap: sa%yamasaRjant | sa%yaM ba`*ma | sa%yaM p`japaitma\ | p`jaapirdo-vaana\ | to dovaa:
sa%yamaaobaapsasato |
Now, water was, verily all this in the beginning. That water stirred Satya, the
Prime Existence. Satya, the Prime Existence became effulgent, Because
Brahman. Satya, the Prime Existence produced Prajapati. Prajapati produced
the gods. The gods meditated on Satya, the Prime Existence,

Bhashya:

sada sava-gauNaapanaadapao naarayaNa smaRt: | iWtIyaM $pmasaRjad\ vaasaudovaM sa Aa%mana: | ba`*ma sa%yaimait p`ahuda-
saudovaaiBadM p`Bauma\ | tsmaad\ ba`*maa|janaI ttao dovaa: savao-|ip jai&ro | tsmaad\ ba`*maadya: savao- vaasaudovamaupasato |
Since Narayana is endowed with all the noble attributes he is known as Aap,
water. He resurges another form of his own Self as Vasudeva. Vasudeva is also
refereed as Satya, the Prime Existence, From him was born four-faced Brahma

272
and from him all rest of the gods were born. Therefore, Brahma and rest of the
gods propitiate Vasudeva alone.

Upanishad:

tdott\ ~\yaxarM sa%yaimait | sa [%yaokmaxarma\ | tI%yaokmaxarma\ | yaima%yaokmaxarma\ | p`qamaao<amao Axaro sa%yaM |

maQyatao|naRtma\ | tdotdnaRtM ]Bayat: sa%yaona pirgaRhItM sa%yaBaUyamaova Bavait | naOvaM ivaWaMsamanaRtM ihnaist |
Satya, the Prime Existence, consists three syllables sa, it, yaM. sa is one syllable, it
is one syllable and yaM is one syllable. The first and the last syllable represent
Satya, the Prime Existence ; the middle syllable represents AnaRt, that which is not
Satya, the Prime Existence. Since AnaRt on both sides is bounded by Satya, the
Prime Existence it receives the nature of Satya, the Prime Existence. He who
knows this, for him AnaRt does not injure.

Bhashya:

tt%vaadnyaqaa&anaM tI%yaova samaudIya-to | tsyaaQastat\ sada%maa tu saadyanyanaRtM hir : | ]pirYTvaacca yannaamaa

naaSayannanaRtM isqat: | evaM yaao vaod tMivaYNauM naasya imaqyaadRiSaBa-vaot\ | yaaogyatapoxayaaopasaaqaapraoxyaaccat%flama\ |
sanyaga\ dda%yabyaqaa ca BavaodovaaopkairNaI | A%yayaaogyaaya cat\ saa syaad\ ivaprItflap`da | vaOprI%yaM tu ivaGna:
syaanna tu ppM kqaMcana | [%yaaQaaro |
The improper knowledge prevailing in human beings is referred as it. Hari
endowed with noble attributes stationing himself above as sa destroys that
improper knowledge and stationing himself below ya destroys that improper
knowledge. Those who becomes aware of Hari as the destroyer of improper
knowledge in this manner would never be affected by improper knowledge.
(For such awareness) not only the gods but also others should endeavor
according to their own capacity. Such endeavor assuredly gives result as supra-
sensory experiences. Even before supra-sensory experiences become real
suitable assistance is made available to make those supra-sensory experiences
possible. The propitiation by one who is extremely incompetent would end if in
receiving opposite results. Opposite results mean impediments and demerits,
thus having been said the resected scriptures.

| [it pHcama ba`a*maNama\ |

Thus ends the Fifth Braahmana.
*

273
 | Aqa YaYzM ba`a*maNama\ |
Thus begins the Sixth Braahmana.
Upanishad:

td yat\ tt\ sa%yaM AsaaO sa Aaid%ya: | ya eYa etismanna maNDlao puruYa: yaScaayaM dixaNMao|xana\ puruYa taO etaO
Anyaaonyaismana\ p`itiYztaO | riSmaiBaroYaao|ismana\ pitiYzt: | p`aNaOryamamauiYmana\ | sa yada ]%k`imaYyana\ | Bavait
SauwmaomaOtnmaNDlaM pSyait | naOnamaoto rSmaya: p`%yaayaint |
Now what that Satya, the Prime Existence is, that, verily is the Sun. The Person
who is in that yonder orb is the same as the Purusha dwells here in the right of
this one here. As the ray of That One here and as the prime Breath here they
together exist. When he become resurgent then he sees that orb of the Sun with
pure clarity. For him these rays cease to be when he departs.

Bhashya:

sa vaasaudevaao Bagavanaaaid%yasqaao janaad-na: | Aaid%yanaamaa saMp`ao> Aadanaad\ hivaYaaM sada | saeva dixaNaaixasqa:
tcca isqatM ina%yaM p`aNaOScasah rismaiBa: | daixaNaaixaisqatao ivaYNauya-da|smaadu%k`imaYyait | tydOva ima`yamaaastu jaIva:
pSyaod\ivarismakma\ | saUIya-sya maNDlaM naasya p`tIyanto ih rSmaya: | tt\ xaNao inayamaonaOva saPtiBaid-naO: |
The resplendent Vasudeva is the one known Janardana dwelling in the Sun.
Since he receives oblations offered in sacrificial function he is known as Aditya.
He verily is the one posited in the right eye as Hari, the alternate form. There
two forms, namely original one in the Sun and alternate for in the rays mutually
exist in the sight and the forms that exists in the sight also exist in other sense
organs. When Vishnu dwelling in the right eyes decides to depart from the body
then the dyeing jaIva appearts like one without the lustrous rays. At the time the
Sun appears to one dyeing as if there exist no rays. For some the rays are not
visible even seven days prior to their death,

| [it YaYz ba`a*maNama\ |

Thus ends the Sixth Braahmana.

*
| Aqa saPtmaM ba`a*maNama\ |

Thus begins the Seventh Braahmana.

Upanishad:

274
ya eYa etimanmaNDlao puruYastsya BaUirit iSar: | ekM iSar: | ekmaotdxarma\ | Bauva [it baahU | WaO baahU | Wo eto
Axaro | sauvairit p`itYza | Wo p`itYzo | Wo eto Axaro | tsyaaopinaYadhirit | hMit paPmaanaM jahait ca ya evaM
vaod | yaao dixaNao|xana\ puruYastsya BaUirit iSar: | ekM iSar: ekmaordxarma\ | Bauva [it baahU | WaO baahU | Wo eto
Axaro | sauvairit p`itYza | Wo p`itYza | Wo eto Axaro | tsyaaopinaYadhimait | hMit paPmaanaM jahait ca ya evaM
vaod |
Of the Person in that orb the syllable bhu is the head, for head being one and the
syllable being one. Bhuva is the shoulder, there are two shoulders and there are
two syllables. Svah are the feet, there are two feet and there are two syllables.
His mystical identity is the appearance of the sun at dawn. He who becomes
thus enlightened destroys ignorance, leaving it behind.

Bhashya:

tsya ivaYNaao: iSarao naama Baavanaad\ BaUirit smaRtma\ | BaavanaM rxaNaM p`ao>M dRYT\vaa vaacaa caxait | ]%padnaad\ Baunaamaa
syaad\ dixaNaao baahursya tu | ivanaaSanaad\ va [%yau>: savyaao baahu: pra%mana: | isva%yaanand: samai_YTao vairit
&anamaucyato | maui>danaona t_anad\ sauvarsya pdWyama\ | dixaNScaOva savyaSca k`maat\ vaNa-WyaaoidtaO | padacasya ih
t%p`aiPtmau-i>ir%yaiBaQaIyato | AhmaoYaao (hoya%vaajjaIvaona sahBaavat: | Asaavahirit p`ao>: savaplaaok p`kaSanaat\
| tWodnaat\ sava-papM hMit caOvajahait ca | kainaica_int papaina klyaadIna\ sa hahait ca | [it p`vaR<ao |
Since Vishnu’s head supports it is known as BaU. Baavanaad\ spoken as by offering
support, be cause he supports through supervising and communication. Since he
creates with his right right hand he is Bau and destroys th his left hand he is va:.
Since he gives bliss and wisdom his right foot and the left foot are respectively
known as sau and va: and considered as the refuge for seeking deliverance.
Vasudeva is referred as AhM since he ever abides Ahoya%vaM in the company of the jaIva,
therefore one is incapable of being separated from him. Since he gives
luminosity to all he is referred as AsaaO. Knowing him in this manner all demerits
become terminated and distanced, thus in Pravrutti scripture.

| [it saPtmaM ba`a*maNama\ |

Thus ends the Seventh Braahmana.

*

| Aqa AYTmaM ba`a*maNama\ |

Thus begins the Eighth Braahmana.

Upanishad:

275
manaaomayaao|yaM puruYaao Baa: sa%ya: | tismannaM)-dayao yaqaa iva`ihvaa- yavaao vaa | sa eYa sava-syaoSaana: sava-syaaiQapit: |
sava-imadM p`Saaist yaiddM ikM ca |
The Person who dwells in the Mind is Satya, the Prime Existence, of the nature
of light, within the heart of the size of the grain if rice or barley. Verily he is the
ruler of all, the lord of all governing whatever exists here.

Bhashya:

manaaomayaao &anamaya: p`QaanaM maya ]cyato | maha&anaa%MAKsCAoVA Baa$p: sad\gauNaa%mak: | sava-p`kaSakao ivaYNau: |
manaaomaya means endowed with Wisdom, maya used to refer the predominance.
Endowed with supreme Wisdom which is luminous and with pure attributes.
Vishnu is all- luminous,

| [it AYTmaM ba`a*maNama\ |

Thus ends the Eighth Braahmana.

*
| Aqa navamaM ba`a*maNama\ |
Thus begins the Ninth Braahmana.

Upanishad:

ivaVud\ ba`*ma [%yaahu: | ivadanaad\ ivaVut\ | ivaVit enaM paPmanaao ya evaM vaod ivaVud\ ba`*ma [it | ivaVud\ ih eva
ba`*ma |
The Person who dwells in the Lightening. Lightening as the dispeller of
obscurity. He who knows him as the dispeller of obscurity like Lightening,
dispels evil, for Lightening, verily is Brahman.

Bhashya:

… ivaVut\ sava-sya vaodnaat\ | ya enaM vaod vao<aarM sava-sya prmaoSvarma\ | papoByaao maaocaiya%vaO naM svaa%maanaM vaodyaowir |
[it maaha%maO |
Since (Vishnu) as all Wisdom, is luminous like Lightening. Those who now him
as all Wisdom and supreme among all, he becomes delivered from all demerits
becoming fully enlightened. Thus in Mahatmya Scripture.

| [it navamaM ba`a*maNama\ |

276
 Thus ends the Ninth Braahmana
*
| Aqa dSamaM ba`a*maNama\ |
Thus begins the Tenth Braahmana.

Upanishad:

vaacaM QaonaumaupasaIt | tsyaaSca%vaar: stnaa: | svaahakarao vaYaT\karao hMtkar: svaQaakar: | tsyaO WaOstnaaO dovaa
]pjaIvaint svaahakarM ca vaYaT\karM ca | hMtkarM manauYyaa: | svaQaakarM iptr: | tsyaa: p`aNa ?YaBaao manao va%sa:
|
One should meditate on speech as a milch-copw, which has four udders – of the
form of svaaha, vaYaT\, hMt and svaQaa. On two of them svaaha and vaYaT live the gods. Men
live on the hMt and fathers live on svaQaa. Of the Speech, the prime Breath is the
precursor and mind is the offspring.

Bhashya:

sarsvatI tu gaao$pa tsyaa dovaadyaao|iKlaa: | stnaanaovaaopjaIvaint tsyaa vaayau: pit: p`Bau: | va%saao
manaaoiBamaanasyaa: sarsva%yaa: sadaiSava: | [it p`BaMjanao |
Sarasvati (the deity presiding over Speech) is of the form of enlightenment. All
the divinities take refuge in the udders (the source of the enlightenment). Her
motivating energizer is Vayu (the deity presiding over Breath) and of this
Sarasvati the offspring as the presiding deity is Sadashiva, thus in Prabhanjana
scripture.

| [it dSamaM ba`a*maNama\ |

Thus ends the Tenth Braahmana.

| Aqa ekadSaM ba`a*maNama\ |

Thus begins the Eleventh Braahmana.

Upanishad:

AyamaignavaOSvaanarao yaao|mayant: puruYaao | yaonaomadnnaM pcyato, yaiddmaVto | tsyaOYa GaaoYaao Bavait yamaott\ kNaa-
vaipQaaya EauNaaoit | sa yada ]%k`imaYyana\ Bavait naOnaM GaaoYaM EauNaaoit |

277
The energy which is within this Person is Vaishvanara (universal fire), which
digests the food which is eaten. It is that sound that is heard when one’s ears are
covered (with palms). When one is about to depart (from one’s body) one does
not hear that sound.

Bhashya:

Aignanaamaa tu BagavaanaaOdyaa-gnaaOp`itiYzt: | ivaSvaOgau-NaO: samaot%vaadnant%vaacca sa p`Bau: | vaOSvaanar [it p`ao>:

saao|ignarMga p`NaotRt; | tsya ivaYNaao:stuiryaM ik`yato vaayanaa sada | kNaaO-ipQaaya yaa ina%yaM EaaotuM Sa@yaa|iKlaO:
sada | [it tn~maalaayaaM |
The divinity named Agni is posited as consuming fire in the bowel. Since he is
endowed with all auspicious attributes and imperishable he is known as
Vaishvanara. Since he initiates appropriate actions from different organs He is
known as the energy. His uninterrupted propitiation of the divine Agni is
possible to be heard when one shuts the ears with one palms. Thus is declared in
Tantramala.

| [it ekadSaM ba`a*maNama\ |

Thus ends the Eleventh Braahmana.

| Aqa WadSaM ba`a*maNama\ |

Thus begins the twelfth Braahmana.

Upanishad:

yada vaO puruYacao|smaat\ laaokat\ p`Oit sa vaayamaagacCit | tsyaO sa t~ icaijahIto yaqa rqacak`sya Kma\ | tona sa
}Qva- Aak`mato | sa Aaid%yamaagacit | tsyaO sa t~ ivaijahIto yaqaa laMbarsya Kma\ | tona sa }Qva- Aak`mato | sa
cand`masamaagacCit | tsyaO sa t~ ivaijahIto yaqaa dumduBao: Kma\ | tona sa }Qva- Aak`mato | sa
laaokmaagacC%yaSaaokmaihmama\ | tismana\ vasait SaaSvatI: samaa- |
Verily when a persom departs from this world on death, he goes to the region of
Vayu, which is opened to him like the hole in a chariot-wheel. Through that he
goes upward to the region of the Sun, which is opened to him like the hole in
lambara, musical instrument. Through that he goes upward to the region of the
Moon, which is opened to him like the hole in a drum. Through that he goes
upward to the region which is free from grief or distress. There he dwells for
eternal period of time.

278
Bhashya:

p`vahM vaayaupu~M ca saUya-saaomaO ca ivaVutma\ | p`aPya p`QaanavaayauM ca yaait tt\ prmaM pdma\ | [it ba`*maNDo |
The wise one (after leaving the body) entering the region presided over by
Pravaha, the offspring of the prime Breath and regions presided over by Sun,
Moon and Lightening attains on deliverance prmaM pdma\ - that supreme region, thus
in Brahmand Purana.

| [it WadSa ba`a*maNama\ |

Thus ends the Twelfth Braahmana.

| Aqa ~yaaodSaM ba`a*maNama\ |

Thus begins the Thirteenth Braahmana.

Upanishad:

etd\ vaO prmaM tpao yad\ vyaaiQatstPyato | prmaM hOva laaokM jayait ya evaM vaod | etd\ baO prmaM tpao yaM pòtmarNyaM
hrMit | prmaM hOva laaokM jayait ya evaM vaod | etd\ vaO prmaM tpao yaM p`otmagnaaO AByaadQait | prmaM hOva laaokM
jayait ya evaM vaod |
Verily this is the supreme austerity which one suffers in sickness. He who
knows this secures supreme satisfaction. Verily this is the supreme austerity
when they carry the dead body to the forests (cremation grounds). He who
knows this secures supreme satisfaction. Verily this is the supreme austerity
when they place the dead body on the funeral fire. He who knows this secures
supreme satisfaction.

Bhashya:

vyaaQaIna\ Sava)int caOva SavadahaidkM tqaa | ivaYNavao tp [%yaova icaMtyana\ yaait tt\ prma\ | [it ca | A@laaoiYatao|ip
@laoYadInatItOYaana\ ApIh ya: | ivaYNvao tp [%yaova p`ap-yaot\ sa prM va`jaot\ | ivaYNaao: sva$pvao<aa caodnyaqaa na kqaMcana |
yaqaasva$pvao<au: syaadokOkaip *upasanaa | maaoxaaya saihta: savaa- APya&sya na tu @vaicat\ | yaqaavat\ losavaM &a%vaa svayaaogyaO
kamaupasanaama\ | Aip kR%vaa hirM dRYT\vaa maucyato naa~ saMSaya: | [it ba`*matko- |

The one who considers suffering sickness, carrying the dead body to the forests
(cremation grounds), placing the dead body on the funeral fire are all as and by
way of austerity in reference to Vishnu attains the supreme abode, thus having
been declared. Though at present one is not suffering any sickness, he who
considers the suffering any sickness in the past or n future are as and by way of
279
austerity in reference to Vishnu attains the supreme abode, Considering in such
manner is assured path to the supreme abode. One who does not consider in this
manner for him these actions are not the paths to the supreme abode. For the
wise one each of these actions constitute the path to the supreme abode; for the
ignorant one even if all these actions are performed they do not constitute path
to the supreme abode. If the wise one becoming consciously aware of Keshava
performs whichever task that is suitable for him, he will experience Hari’s
presence and becomes delivered from the samsara. Of this there is no doubt
says Brahmatarka.

| [it ~yaaodSaM ba`a*maNama\ |

Thus ends the Thirteenth Braahmana.

| Aqa catud-SaM ba`a*maNama\ |

Thus begins the Fourteenth Braahmana.

Upanishad:

AnnaM ba`*ma [%yaok Aahu: | tnna tqaa | pUyait vaa AnnaM ?to p`aNaat\ | p`aNaao ba`*ma [%yaok Aahu: | tnna tqaa |
SauYyait vaO p`aNa ?to Annaat\ | eto h %vaova dovato ekQaaBaUyaM BaU%vaa prmataM gacCt: | tw smaahM p`atRd: iptrM
ikM svaIdovaOvaMivaduYao saaQau kuyaMa- ikmaovaasmaa AsaaQau kuyaMa- [it | sa h smaah paiNanaamaa p`atRd:
ks%yanayaarokQaaBaUyaM BaU%vaa prmata: gacCtIit | tsmaa ] hOtduvaaca iva [it | AnnaM vaO iva | Annao ih [maaina
savaa-iNa BaUtaina ivaYTaina | rma\ [it | p`aNaaao vaO rma\ | p`aNao ih [maaina savaa-iNa rmanto | savaa-iNa hvaa Aismana\
BaUtaina ivaSaMit savaa-iNa BaUtaina rmanto yaM evaM vaod |
Some say food (four-faced Brahma) is Brahman. But it is not so, because food
(four-faced Brahma) becomes stale without the presence of prime Breath
concurrently over a period of time. Some say prime Breath is Brahman. But it is
not so, because prime Breath becomes listless without the presence of food
(four-faced Brahma) concurrently over a period of time. When these two
divinities are in concert then they reach the supreme state. Therefore Pratruda
said to his father Vasishtha, what assistance can I offer to one who knows this
or cause any harm ? Vasishtha replied with a gesture, no Pratruda, how can
one attain the supreme state by merely entering in concert with them ? Then he
explained to him saying, this is vi (iva), food (four-faced Brahma) verily is vi (iva),
for all creatures take refuge in food (four-faced Brahma). This is ram (rM ), prime
Breath verily is ram (rM ), for all creatures take delight in the prime Breath.
Indeed, all creatures take refuge, delight in the one who knows this.

280
Bhashya:

AnnaaiBamaanaI ba`*maOva p`aNaao vaayauruda)t: | Anyaaonyaanaup`ivaYTaOtaO sava-dOva sausaMisqataO | vaayauM ivanaa ba`*maNaao|ip
SarIrM pUitmaoYyait | vaayauSca SaaoYamaayaait ivanaa ba`*maaNanaMjasaa | tyaaorovaM pir&anaI vaisYz: paiNanaamak: |
ba`*mavaayauivado kayMa- ikM mayaa saaQvasaaQau vaa | naasaaQaunaa baaQaiyatuM Sa@yaao|saaO saaQaunaa|ip vaa | naaqaao-|sya
kRtkR%ya%vaad\ yaid vaod prM hirma\ | [it p`Sasya t&anaM vaisaYzM p`aba`vaIt\ tda | Anyaaonyaanaup`vaoSaona ba`*mavaayvaaoiva-
SaoYat: | p`yaaojanaM ksya Bavaoidit tM p`atRdao|ba`vaIt\ | ba`*maainavaoSanaIya: syaad\ vaayaucaasya ritp`d: | At:
p`yaaojanaM tulyamanyaaonyaa%map`vaoSanaat\ | [it saMQaanao |
Food means four-faced Brahma, the deity presiding over food. Prana means
Vayu, the deity presiding over Prana, the prime Breath. Only when these two
are fully in concert with each others only then there is congenial existence.
Without Vayu, the deity presiding over the prime Breath body of the four-faced
Brahma, the deity presiding over food will become stale and without the four-
faced Brahma, the deity presiding over food body of Vayu, the deity presiding
over the prime Breath will become listless.
Pani, Vasishtha’s son was wise of this mutual congenial rapport inquires from
his father whether it is possible for him to be of any assistance or may
inadvertently cause harm in the actions being performed by the four-faced
Brahma, the deity presiding over food and Vayu, the deity presiding over the
prime Breath, praising the superiority of the Wisdom of the four-faced Brahma
and Vayu as those who are consciously aware of the supreme Hari and his own
inability to be of any assistance or ability to cause harm. Therefore, realizing
that both of them have taken refuge in each other, which would give him greater
benefit - taking refuge four-faced Brahma or Vayu. Vasishtha explained that
four-faced Brahma as the deity presiding over food is the refuge fo all creatures
even as Vayu, the deity presiding over the prime Breath gives delight to all
creatures. Therefore, these two being fully in concert with each others both are
equally beneficial, thus in Sandhana scripture.

| [it catud-SaM ba`a*maNama\ |

Thus ends the Fourteenth Braahmana.

| Aqa pHcadSaM ba`a*maNama\ |

Thus begins the Fifteenth Braahmana.

Upanishad:

281
]>ma\ | p`aNaao vaa ]>ma\ | p`aNaao ih [dM sava-mau%qaapyait | ]d\ h Asmaa ]%Kivad\ vaIristYzit | ]>sya
saayajyaM salaaoktaM jayait ya evaM vaod |
]>ma\ should be propitiated. The prime Breath, verily is the ]>ma\, for it is the prime
Breath that creates all this. From him there arises a son who is wise in ]>ma\. He
who is wise in this attains proximity and companionship with the ]>ma\ as per his
qualification.

| [it pHcadSaM ba`a*maNama\ |

Thus ends the Fifteenth Braahmana.

| Aqa YaaoDSaM ba`a*maNama\ |

Thus begins the Sixteenth Braahmana.
Upanishad:
yajau: | p`aNaao vaO yajau: | p`aNao ihmaaina savaa-iNa BaUtaina yaujyanto | yaujyanto hasmaO savaa-iNa BaUtaina EaOYz\yaaya | yajauYa: saayuajyaM
salaaoktaM jayait ya evaM vaod |

yajau: should be propitiated. The prime Breath, verily is yajau: - the sacrifice\, for it is
the prime Breath in whom all creation merges. Others laud the greatness of one
who propitiates in this manner. He who is wise in this attains proximity and
companionship with the prime Breath known as yajau: as per his qualification.

| [it YaaoDSaM ba`a*maNama\ |

Thus ends the Sixteenth Braahmana.

| Aqa saPtdSaM ba`a*maNama\ |

Thus begins the Seventeenth Braahmana.

Upanishad:

saama | p`aNaao vaO saama: | p`aNao ihmaaina savaa-iNa BaUtaina samyaMiMca | samyaMica h AsmaO savaa-iNa BaUtaina EaOYz\yaaya
klpto | saamna: saayuajyaM salaaoktaM jayait ya evaM vaod |
saama should be propitiated. The prime Breath, verily is saama, for it is the prime
Breath in whom all creation is in concert with each other. Others laud the
282
greatness of one who is concert with each other in all creation. He who is wise
in this attains proximity and companionship with the prime Breath known as saama
as per his qualification.

| [it saPtdSaM ba`a*maNama\ |

Thus ends the Seventeenth Braahmana.
*

| Aqa AYTadSaM ba`a*maNama\ |

Thus begins the Eighteenth Braahmana.

Upanishad:

xa~ma\ | p`aNaao vaO xa~ma\ | p`aNaao ih vaO xa~ma\ | ~ayato h enaM p`aNa: xaiNatao | p`xa~maxa~maaPnaaoit | xa~sya
saayuajyaM salaaoktaM jayait ya evaM vaod |
xa~ma\ should be propitiated. The prime Breath is xa~ma\. The prime Breath, verily is
xa~ma\ for it is the prime Breath who protects all in creation, He gains that needs
where no one other is the protector. He who is wise in this attains proximity and
companionship with the prime Breath known as xa~ma\ as per his qualification.

Bhashya:

]%qaapnaadu>naamaa maaoxao p`aPyaao yatao|iKlaO: | yajauScaaqa xatat\ ~aNaat\ xa~M samya>\vakarnaat\ | savao-YaaM saama ca
p`ao>ao vaayaurova jaga%pit: | [it ca |
Verily Vayu is the one who is proclaimed as the lord of the universe, who
having created the universe initiated the same as ]>, delivered the eligible of
deliverance as yajau:, remained in concert with each other in creation as saama and
protected all as xa~. Thus also having been said.

| [it AYTadSaM ba`a*maNama\ |

Thus ends the Eighteenth Braahmana.

| Aqa ekaonaivaMSaM ba`a*maNama\ |

Thus begins the Nineteenth Braahmana.

283
Upanishad:

BaUimarMtirxaM VaOir%yaYTavaxaraiNa | AYTaxarM h vaa ekM gaaya~\yaO pdma\ | etdu hOvaasyaa ett\ | sa yaavaadoYau i~Yau
laaokoYau tava_jayait yaao|syaa etdova pdM vaod |
The earth, the space, and the heaven these make eight syllables. Of the eight
syllables, verily, is one foot of the Gayatri. This (one foot) is, verily, That. He
who knows this foot of the Gayatri in this manner conquers as far as the three
worlds extend.

?caao yajaUMiYa saamaanaIit AYTavaxaraiNa | AYTaxarM ha va ekM gaaya~\yaO pdma\ | etdu hOvaasyaa ett\ | sa yaavatI
yaM ~yaI ivaVa tava_ jayait yaao|syaa etdovaM pdM vaod |
The Riks, Yajus and the Saama make eight syllables. Of the eight syllables,
verily is one foot of the Gayatri. This (one foot) is, verily, That. He who knows
this foot of the Gayatri in this manner conquers as far as the three fold Wisdom
extend.

P`aaNaa|panaao vyaana [%yaYTavaxaraiNaa | AYTaxarM h vaa ekM gaaya~\yaO pdma\ | etdu hOvaasyaa ett\ | sa yaavaiddM
p`aiNaa tava_ jayait yaao|syaa etdovaM pdM vaod |
P`aaNa, the inbreath Apana, the outbreath and vyaana, the diffused make eight syllables.
Of the eight syllables, verily is one step of the Gayatri. This (one step) is,
verily, That. He who knows this step of the Gayatri in this manner conquers as
far as the breathing extends.

Bhashya:

?gyajau:saamasaMsqaao yaao Bagavaana\ puruYaaao<ama: | sa iWtIyapdonaao>ao gaaya~\yaa: p`qamaona tu | BaUmyaMtirxa svaga-

sqastRtIyaona samaIrga: |
The resplendent Purushottama who dwells in Riks, Yajus and the Saama is
acknowledged by the second step of the Gayatri and dwelling in the earth, the
space, and the heaven is acknowledged by the first step of the Gayatri and
dwelling in Vayu is acknowledged by the third step of the Gayatri.

Upanishad:

Aqa Asyaa etdova turIyaM dSa-tM pdM praorjaa ya eYa tpit | yad\ vaO catuqMa- tt\ turIyama\ | dSa-tM pdimait ddRSao
[va (oYa: | praorjaa [it sava-mau(ovaOYa rja ]pyau-pirtpit | evaM (Ova iEayaa yaSasaa tpit yaao|syaa etdovaM pdM
vaod |
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Of this, verily, is Turiya, the supreme visible step (of the Gayatri) which
transcending the obscurity blazes with resplendence. That which is the fourth
step, verily, is Turiya. It is called visible step because it has come in sight as it
were. It is called transcending the obscurity because it blazes yonder with
resplendence beyond the bounds of obscurity. He who knows this step of the
Gayatri in this manner blazes yonder with resplendence and prosperity.

Bhashya:

catuqa-padao gaaya~\yaa: p`Nava: samaudIrt: | tWacyaao Bagavaana\ saUya-maMDalaasqaatu yaa rmaa | sa%vaai%makova t%saMsqaao rja
Aa#yap`Qaanat: | prM praorjaastsmaad\ ya evaM vaod tM p`Bauma\ | laaokanaaM caOva vaodanaaM savao-YaaM p`aiNanaamaip |
sadOvaaiQapitBaU-%vaa yaSa: EaImaaMsca jaayato |
Pranava, ! is said to be the fourth step of the Gayatri which is designated as
the resplendent Sun with Lakshmi (rmaa) dwelling therein by his side. The
lustrous Energy (rja) dwelling therein verily is proactive predominantly.
Superior to the lustrous Energy (rja) designated as Lakshmi (rmaa) is to be
understood as the supreme Lord. He who knows thus becomes the worlds, all
the Wisdom and all the creatures blazes with resplendence and prosperity.

gaaya~\yaupasanao yaaogyaao ba`*maOva ih catumau-K: | tsmaadu>flaM savMa- savaao-pasaa ca tsya ih | AMSaonaaopasanaa|nyaoYaaM

flamalpM ca yaaogyat: | gaaya~\yaa na (yaaogyaao|ip iWjaao yaaogyaao|ip na @vaicat\ | ?to ivairMcaM tsmaa<au tsyaOva
(iKlaM flama\ |
The four-faced Brahma, verily is primarily the most eligible to propitiate
Gayatri. Therefore, he alone is entitled to receive the eligible benefits of the
propitiation. All others who can perform propitiation only in parts they are
eligible to receive benefits of propitiation according to their eligibility. A person
who has been properly initiated in vedic Wisdom (considered twice born and
therefore eligible) is not entirely ineligible to receive benefits of propitiation of
Gayatri. But amongst all only four-faced Brahma is in all events eligible to
receive full benefits.

ya praorjaastpit sa turIyapdona p`Navaona pVto turIyaM pma\ | ddRSa [va dRYT [va | tdQaIna toja:puMjasya saUya-
maNDlasya dRYT%vaat\ | saUya-maNDlagaao ivaYNau: savaoYaaM dRYTvat\ isqat: | yasmaat\ tdui%qatM tojaaomaMDlaM dRSyato|iKlaO:
| [it ~OivaVo | savMa- rja: savaMa- p`kRitma\ | rMjanaat\ p`kRit: p`ao>a rja [%yaova vaOidkO: | tsyaa APyau<amaao ivaYNauya-
tao|t: sa praorajaa: |
In saying sa turIyapdona p`Navaona pVto it is suggested that turIya means the fourth step of
Gayatri designated as the supreme step - !. ddRSa means seen as it were, though
not seen as direct experience, seen as it were in the resplendent splendour of

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the orb of Sun, which is under his refuge, Vishnu who is in the orb of Sun exists
for all seen as it were. Though he is not seen his resplendent splendor is visible
to all in the orb of the Sun, thus in Traividya scripture. In the entirety of Nature
there exists energy, since it initiates, energizes Prakruti is spoken as energetic
by the men of Wisdom. Superior than her is Vishnu exceedingly more energetic.

Upanishad:

saOYaa gaaya~I etismana\ turIyao dSa-to pdo praorjaisa p`itiYzta | td\ vaa ett\ sa%yao p`itiYztma\ | caxauvaO- sa%yama\ |
caxauih- vaO sa%yama\ | tsmaad\ yaiddanaIM WaOivavadmaanaaO eyaataM AhmadSa-mahmaEaaOYama\ | [it ya eva ba`Uyaat\ AhM AdSa-
ma\ [it tsmaa evaEawQyaama | tWa ett\ sa%yaM balao p`itiYztma\ | tWa ett\ sa%yao p`itiYztma\ | p`aNaao vaO balama\ |
tt\ p`aNao p`itiYztma\ | tsmaadahuba-lama\ | sa%yaadaojaIya [it | evamau eYaa gaaya~I AQyaa%maM p`itiYzta | saa hOYaa
gayana\ t~o | p`aNaa vaO gayaa: | tt\ p`aNaana t~o | td\ yad\ gayaaMst~o tsmaad\ gaaya~I naama | sa yaaqmaovaamaUM
saaiva~Imanvaah eYaOva saa | sa yasmaa Anvaah tsya p`aNaana\ ~ayato |
That Gayatri is seen posited on that fourth step beyond the pale of obscurity.
That again rests on Satya, the Prime Existence. That sight is Satya, for verily,
sight is Satya. Therefore, if now two persons dispute – one saying I have seen
and the other saying I have heard, then the one should be receptive to the person
who says I have seen. Verily truth of a statement rests on strength. Prime
Breath, verily is strength, therefore truth of a statement rests on Prime Breath.
Therefore, it is avered that strength is more powerful than the truth of a
statement. Thus is that Gayatri rests in relation to the supreme Self. Gayatri
protects the ones which depart. Those who depart are the life-breaths, therefore
the life-breaths are the one which it protects. Because it protects the life-breaths
it is called Gayatri. The Savitri verses which the teacher teaches are verily the
Gayatri. And whomsoever he communicates his life-breaths are protected.

Bhashya:

AiBa maainanaI tu gaaya~\yaa mau#yaa EaI: pir`kIit-ta | ba`*maaNyamau#yatao &oyaa saa tu ba``*maaNamaaiEata | ba`*maatu
mau#yagaaya~IM sa praorja AaEayaa: | td\ vaa ett\ jagat\ sa%yao p`itiYztma\ | BaUimarMtirxaM VaO [%yaaidnaa p`stut%vaat\
|
The diety presiding over Gayatri is celebrated as Sri, Lakshmi. Brahmaani –
Sarasvati is the subsidiary deity presiding over Gayatri taking refuge in the
four-faced Brahman, who himself having taken refuge in Lakshmi, who herself
having taken refuge in Vishnu who is beyond any obscurity. By td vaa ett\ the
world is indicated as earth, Space and heaven having taken refuge in Satya, the
Prime Existence,

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td\ vaa etd\ jagat\ savMa- caxau: saUyaa-iBamaainaina | ivaraT\ naamaina SaoYaa#yao sava-da saMp`itiYztma\ | SaoYa: p`itiYztao
vaayaaOsa (smaad\ balava<ar: | sa sa%ya [it saMp`ao>: sana\ Aismana\ yaait yawir: | vaayau: samaaiEatao dovaIM mau#yaaM
gaaya~InaaimakaM | saa caa%manamaiQapitmaovaM prmamaaiEata | p`aNaanaaM rxaNaadova gaaya~I sa p`kIit-ta | saaiva~I ca
yaamaah sa ivaUNau: prtao rjaa: | eYaOva saa ih gaaya~I saivata ih janaad-na: | tsmaiwsaUyato savMa- saaiva~I ca
tdaiEata | Aaid%yastt\ p`tIk%vaat\ saivatoit p`kIit-t: | p`itmaayaaM ca tcCbd: p`yaaojyaao *upcaart: | yasmaa
Aah sa ivaYNauM staM gaaya~I jagadISvar: | ba`*maNao tsya saa p`aNaana\ sava-da pait pu~vat\ | ba`*maa ih
pu~stsyaastut%pu~a [tro|iKalaaa: |
This entire world is under the refuge of Shesh named Virat for whom the deity
named Sight, the deity presiding over Sun. Shesh takes shelter under Vayu,
being the one more powerful. sat\ means Vishnu he having rested on Shesh, the
latter is by association referred as sa%ya, Vayu has taken refuge in Lakshmi, the
principle deity presiding over Gayatri, who herself having taken refuge in the
one who is the supreme lord of the individual selves. As the protector of the
prime Breaths Gayatri is well-celebrated. The one who is refered as Vishnu-
Savitri, transcending obscurity, she verily is Gayatri even as Savita verily is
Janardana. From him alone the creation became manifest and since every thing
is subservient to him Savitri has also teken refuge in him. Since the Sun
(Aditya) symbolisises Vishnu he is also referred as Savita. Since the name given
to one god’s form may be used as useful reference in respect of other gods also.
The four-faced Brahma having been initiated in Gayatri mantra by
Vishnu,supreme lord of the worlds, Sridevi protects him like one’s own son. The
four-faced Brahma assuredly is her son and all others gods being his later
progeny.

Upanishad:

taM h etamaoko saaiva~ImanauYTuBayanvaahu: | vaak\ AnauYTup\ | td\ vaacamanauba``Uyaat\ | yaid h vaa APyaovaMivad\ bai*vava
p`itgaRNhait na hOva td\ gaaya~\yaa ekMcana pdM p`it |
Some instruct the Savitri mantra as the anushthubha metre saying that Speech is
anushthubha metre and that Speech is communicated. One should not
communicate that Speech, one should communicate Savitri which alone is
Gayatri. If one knowing tus recives much munifiscence even thereafter that
would not be equal to even a single steo of the Gayatri.

Bhashya:

tamaahu: prmaaM dovaIM vaRNaI maha?gaai%makama\ | naOva saa p`itmaa mau#yaa gaaya~I prmaa smaRta | gaaya~I mau#yavao<aarao
yaaogyaa ba`*mapdsyayao | toYaaM p`itga`had\ daoYaao na kScana BaivaYyait | na caOkpdiva&anaflaayaalaM sauKaina ca |

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Some say that the supreme divinity Lakshmi is the deity presiding over the
Rigvedic anushthubha mantra. But Rigvedic anushthubha mantra is not the
principal symbol but Gayatri mantra should be known as the principle symbol
of Lakshmi. Those who are wise in the entirety of Gayatri alone are qualified to
the status of Brauma. Such ones are not affected by any contrary influences.
Because even the pleasures arising from contrary influences cannot be equal to
the Wisdom gained from even the first step of Gayatri.

Upanishad:

sa ya [maana\~Ina\ laaokana\ pUNaa-na\ p`itgaR*Naayat\ | saao|syaa ett\ p`qamaM pdmaaPnauyaat\ | AqayaavatIyaM ~yaI ivaVa
yastavat\ p`itgaRi*Nayaat\ | saao|syaa etd\ iWyIyaM pdmaaPnauyat\ | Aqa yaavaiddM p`aiNa yastavat\ p`itgaR*Naayat\ |
saao|smaa ett\ tRtIyaM pdmaaPnauyaat\ | Aqaasyaa etdova turIyaM dSa-tM pdM praorjaa ya eYa tpit naOva konacanaaPyaM |
kut ] etavat\ p`itgaR*NaIyaat\ |
If one receives these fully endowed three worlds then it would be like accepting
the first step. Or if one receives as much as the three forms of (vedic) Wisdom
then it would be like accepting the second step. Or if one receives as much
breathing creatures that exists here then it would be like accepting the third step.
But the Turiya beyond the obscure regions who reigns beyond, would not be
experienced by no one whatsoever. How could one expect to attain such step ?

Bhashya:

ivaYNaaoya-da Bagavatao laaokana\ vaodaMSca caotnaana\ | ivairMcajanmanyaiKlaana\ p`itgaR*NaMit kR%snaSa: |

gaaya~Iflaiva&anaflamaa~M tda Bavaot\ | p`Navap`itpaVM yat\ turIyaM Bagava%pdma\ | sava-gaM vaasaudovaa#yaM na tt\
konaicadaPyato | gaaya~Ii~pd&aoyama\ AinaruwaidkM ~yama\ | ba`*maa vyaaPnaaoit mau>: sana\ vaasaudovaM na kScana |
laaoksqamainaruwM ca p`VumnaM vaodgaM twaa | saMkYa-NaM vaayasaMsqaM vyaaPyaaa ba`*maa ivamai>ga: | gaaya~I&anasaamaqyaa-t\
p`Nava&anaSaiu>t: | vaasaudovaM ca saMpSyaonna vyaaPnaaoit kqaMcana | AnaMt%vaat\ vaasaudova: kqaM vyaaPyaao Bavaot\ p`Bau: |
vaNa-~yaa%map`kRitmatIt: saUya-maNDlao | gauNa~yaai%makaM baa(o yatao|t: sa praorjaa: | yatao na vyaaPyato saao|saaO
ba`*maNaaip kqaMcana | At: p`itga`hao naasya vaasaudovasya ivaVto | [it p`kaiSakayaama\ | tavadotavat\ p`it
gaR(Naaiyaat\ [it tsyaMva saamas%yaona ga`hNaaqa-ma\ | etavadova mama hsti ivaVto [itvat\ | (nyadotavat\
p`itga`a(maist |
The three worlds (earth, space and the heaven), the three Vedas (Rig, Sama and
the Yajus) and the three consciousness (originated from the egg, living being
and herbal sprout) which those though qualified to attain the status of four-
faced Brahma can access only the first step by step and only fraction of the
entirety of Gayatri. The entirety of the Wisdom which Pranava, !, symbolizes
which the state of Turiya, the supreme state of the resplendent One, which
represents the supremacy of Vasudeva is never accessible to any one. After
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Aniruddha, Pradyumna and Samkarshna complete the first three steps of
Gayatri the four-faced Brahma on being delivered enters and envelop them all,
but no one can never ever enter Vasudeva. After deliverance he enters
Aniruddha established in the three worlds, Pradyumna establied in the three
Vedas and Samkarshna establisjed in three consciousness and envelops them.
Because all the three are constrained by limitations, but the four-faced Brahma
can only experience Vasudeva but never eith enter or envelope him. Being
without any end how can any one who has end enter and envelop Vasudeva ?
Vasudeva, who is the indweller in the orb of the sun who is superiot to Lakshmi,
endowed with White, Balck and Mixed shades is also superiot to her noble,
energetic and obscure attributes even outside the orb of the sun. Therefore he is
said to be beyond obscurity. It is therefore not possible for the four-faced
Brahma to enter and envelop Vasudeva. Therefore entering and enveloping
Aniruddha, Pradyumna and Samkarshna the four-faced Brahma controls and
operates the worlds. By entering and enveloping Vasudeva nothing ever is
possible. tavadotavat\ p`it gaR(Naaiyaat\ should be understood with reference to as much
as one could hold. As is being said as much as one could hold in one’s hand.
Not as mucg other beings could hold.

Upanishad:

tsyaa ]psqaanama\ | gaaya~I Aisa | ekpdI iWpdI i~pdI catuYpdI | Aapd\ Aisa | na ih pVsao | namasy
turIyaaya dSa-taya pdaya praorjasao | AsaaO Adao maa p`apidit yaM iWYaat\ AsavasmaO kamaao maa samaRwIit vaa
na(OvaasmaO sa kama ?wto | yasmaa evamaupitYzto Ahmad: Apimait |
It’s adoration, O Gayatri.you are of one step, two steps, three steps, for steps
and of no steps as wellsince nowhere you proceed. Adoration of the fourth step,
the one visible beyond obscurity. May one not attain it, who bearing hatred
towards other use it, nay not his desires be fulfilled. Indeed that wish shall
never be fulfilled whom one adores in this manner, or may I attain that desire.

Bhashya:

AYTxar%vaad\ gaaya~\yaa: p`ao>asaOkpdIit ca | p`Navaona sahOtastu gaaya~\yascaturstda | AkaraVitSaaMtaMt:

p`Navaao||xarao yat: | pad: p`navasaMya>ao gaaya~I saa pRqaga\ yada | iWpdIit tda p`ap>ai~pdI svapdOis~iBa: |
catuYpdI sap`Nava aba`*maNaaonyaOna- gamyato | ApdI cat t: p`ao>a gaaya~O\yaOvamaupisqata |
Out of the eight syllables in Gayatri each one of them are possible to be
individually considered as representing Gayatri. As in Gayatri, Pranava, !kar
also has eight syllables, steps – A, ]\, ma. naad, ibandu, GaaoYa, SaaMt and AitSaaMt. Therefore
Pranava with one step and Gayatri with three steps together represent singulary
as Hari in entirety. He can also be represented as of dual steps - Pranava as one
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step and Gayatri’s three steps. Therefore Pranava and Gayatri together are said
to be iWpid. Hari is also refered to as i~pid if Pranava is consided as one of the
steps of Gayatri. And if with Pranava is consided as separate steps then Hari as
catuYpid becomes manifest in all the four steps. Apart from four faced Brahma no
one is qualified to know this Gayatri in entirety, therefore it is also known as
Apid. Since Hari is adored by thus he is known as Apd.

kamaap`aiPtmapUit-M vaa Sa~vao saa kirYyait | Asaavadao maOva p`apnnasmaOkama: samaRw\yatama\ | ]pisqata caoid%qaM saa
yaVdao|hM samaaPnauyaama\ | [it saa kamaPUit-M ca svasya samyak\ kirYyait | samyaga\ ba`*mapdavaaiPtM tVaogyaaM maui>maova
ca | ba`*maNaaopaisatao dVad\ gaaya~\yaa puruYaao<ama: | AlaopM sava-papoByaao ivaSaoYaNaM p`itga`hat\ | tVaogyaaM maui>manyaoYaaM
yaqaayaaogyamaupaisat: |
Let the wishes of the enemy be not fulfilled, let him not gain the desired
prosperity, if wishing thus one prays then the desires of such one are fulfilled by
Gayatri. And if one propitiates Gayatri for fulfilling one’s desires she fulfills
the desire. Therefore the four-faced Brahma through recitation of Gayatri
propitiates Hari, supreme among all Persons, who thus pleased grants him the
status of Brahma and appropriate deliverance. If Hari is propitiated through
recitation of the Gayatri mantra in proper manner then Hari in no uncertain
manner sees that he is detached from all demerits, especially those acquired
through performance of actions contrary to righteousness, granting deliverance
in addition.

Upanishad:

et_vaOtjjanakao vaOdohao bauiDlamaaSvatraiSvamauvaaca | yannau hao td\ gaaya~I ivadba``Uqaa Aqa kQaM histBaUtao vahasaIit
| mau#yaM (syaa: sama`aT\naivadaMcakar [it haovaaca | tsyaa Aignarova mauKma\ | yaid h vaa Aip
bai*vavaagnaavaByaadQait sava-maovaOtt\ saMdhit | evaM hOva evaMivad\ yaVip bai*vava papM kuruto sava-maova tt\ saMPsyaaya
Saw: pUtao|jarao|maRt: saMBavait |
On this, indeed, Janaka the king of Videha exclaimed speaking to Budila
Ashvatrashi, how come he speaks as the knower of Gayatri when he is merely
carrying the burden like an elephant? Budila Ashvatrashi replied : because your
majesty, I did not know the opening. Fire indeed is the opening, since even if
large quantity of fuel is out in that opening the fire destroys all. Even so even if
one has many demerits, one who knows (even the first step of Gayatri) burns
them all becoming pure, ageless and immortal.

Bhashya:

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va>vyaao Bagavaana\ ivaYNaugaa-ya~\yaa mauKsaMiqat: | AignamaNDlagaao ina%yamaignanaamaaga`NaI%vat: | gaaya~\yaastu pir&anaM
&ato mauKgato hraO | saflaM Bavaodnyaqaa tu na samyak\ fladM Bavaot\ | gaaya~ImauKgaao ivaYNau&o-ya: savaa-%manaa tt: |
saMhta- sava-daoYaaNaamaignasqa: sava-dahk: | ina%yaanaNdao|ignavaNa-Scarama: prSauBaRt\ sada | [it gaaya~IsaMihtayaama\ |
It is said that Vishnu dwells in the very first, the opening syllable of Gayatri as
the all energizing, consuming fire. If one becomes aware of Hari dwelling in the
first opening sykkable onlt then one becomes wise in the Wisdom of Gayatri.
Otherwise neither Wisdom nor the fruits of recitation would be available.
Therefore it is absolutelt necessary that one should become consciously aware
of Vishnu’s existence in the very first syllable of Gayatri. Even as fire destroys
every thing offered even so the eternally and completely blissful axe-weilding
Lord would exterminate all the demerits, thus has been said in Gayatrisamhita.

| [it ekaonaivaMSaMM ba`a*maNama\ |

Thus ends the Nineteenth Braahmana.

| Aqa ba`a*maNama\ |

Thus begins the TwentiethBraahmana.

Upanishad:

ihrNmayaona pa~oNa sa%yasyaaipihtM mauKma\ | tt\ %va pUYana\ ApavaRNau sa%yaQamaapya dRYTyao |
By the golden disc the face of Satya, the Prime Existence is hidden. That one
you unveil O Pushan, so that I may see it.

Bhashya:

saUya-maNDlanaamnaatu pa~oNa svamauKM hir: | ipQaayaOva jagat\ savMa- pSya%yaimativak`ma: | ]dkM

pIyato|nanaonatmamasasa`ayato jagat\ | yatao|t: pa~maui_YTM ivaWid\Ba: saUya-maNDlama\ | pUYaa pUNa-%vatao ivaYNaudRYTyao
ivaYNauQaima-Na: | svamauKM p`kaSayaodokM naanyaqaa tu kqaMcana |
With Sun’s orb as disc the all powerful Hari has hidden his own face from the
whole world. Even as the world’s water is drawn pa by the Sun even so the
world is protected from ~ from the world obscurity. Therefore the Sun is known
by the wise ones as pa~, the disc. Since Vishnu is endowed with complete bliss
he is known as Pushan. To enable only the devoted ones to have his
resplendent experience, he reveals his face full of auspicious attributes, not for
others.

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Upanishad:

pUYannaokYao- yama saUya- p`ajaap%ya vyaUhrSmaIna\ | samaUh tojaaoya<ao $pM klyaaNatmaM t<ao pSyaaima |

O Pushana, the sole intelligent seer, the controller, the luminous one, known by
Prajapati alone, gather your rays, soften your resplendence, so that I may see
your auspicious form.

Bhashya:

naanyaao yat\ tadRSaao &a%vaa tsmaadok?iYah-ir: | yamaao inayamanaat\ p`ao>: saUya- }rIkRtoryama\ | &oya: p`japtorova
p`ajaap%yastt: smaRt: |
Knowing that there is no one endowed with Wisdom like, Hari is known as ekYaI-
- the sole intelligent seer. He is yama being disciplined controller. Spoken as saUya-
since he illumines the devotees. Experienced by Prajapati alone, therefore he is
referred as p`ajaap%ya.

Upanishad:

yaao|saavasaaO puruYa: saao|hmaisma |

He who dwells within as Purusha, that one, verily, is known as AhM, Aisma, - I,
the Prime Existence.

Bhashya:

p`aNao isqatao ya: puruYa: saao|saaO Ahimait smaRt: | Ahoya%vaad\ Asau%vaacca maoya%vaaccaaismanaamak: |
Purusha, the one who dwells in the prime Breath is referred as Ahma\. Since he
exists as the primary energy he is known as Aisma – the Prime Existence.

Upanishad:

vaayaurinalamamaRtmaqaodM BasmaantM SarIrma\ |

With the destruction of body the prime Breaths remain immortal.

Bhashya:

AdaoYa%vaad\ [%yau>ao vaayastinalayaao yat: | AinalaM tt evaasaavamaRtM caoit kI%ya-to | tdaEayaaoip (maRt: ikmau
saaxaat\ svayaM hir: |

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Due to the absence of any demerits Vayu is known as Ainala:. Ainala, therefore
universally known as the immortal one.When he has taken refuge in him, is
there any need to speak separately of Him himself?

Upanishad:

! k`taosmar kRtM smar ktao smar kRtM smar |

O the one full of auspicious attributes, O the Wise One remembering te good
deeds done by me, be gracious one to me. remembering te good deeds done by
me be gracious one to me.

Bhashya:

k``tuSca &ana$%vaat\ sa eva ih janaad-na: |

Being full of Wisdom he is kniwn as k`tu.

Upanishad:

Agnao naya saupqaa rayao Asmaana\ ivaSvaaina dova vayaunaaina ivaWana\ | yayaaoQyasmajjau huraNamaonaao BaUiyaYzaM to nama]i>M
ivaQaoma |
O resurgent Fire, lead us along the auspicious Path to prosperity, O Lord who
knows all our deeds. Take away all deceitful demerits from us. We propitiate
you with earnestness.

Bhashya:

saao||ignarMgap`NaotR%vaad\ ivaSva&ana ivadaM var: | [it ca | jauhuraNaM AlpM kuva-t\ na vaa AhimamaM ivajaanaait
[itvat\ sava-~aPyahMSabdao|hoyavaacyaova |
Since Hari is Aga\, one who energizes, ina the dependent world, he is known as
Aigna. jauhuraNama\ means minor demerits. As in na vaa AhimamaM ivajaanaait\, AhM does not
indicate Ahoya the supreme Self.

| [it M ba`a*maNama\ |
Thus ends the Twentieth Braahmana.

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