IS'OPANISAD

WITH A NEW COMMENTARY

BY

THE KAULACARYA SATYANANDA

TRANSLATED WITH INTRODUCTION
BY

JNANENDRALAL majumdar
TOGETHER WITH A FOREWORD
BY

ARTHUR AVALON

(Second Edition)

PUBLISHEKB

GANESH

&

Co.,

(MADRAS)

Ltd.,

MADRAS 17

1958

PDF Creation and Uploading

by: Hari Parshad Das (HPD)
on 11 June 2014.

IS'OPANISAD

First

Edition 1918

Second

1953

Printed by D, V. Syamala Rau, at the Vasanta Press,

The Theosophical

Society, Adyar,

Madras 20

PUBLISHER'S NOTE
The

system

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of transliteration

has

been

followed in this work.

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FOREWORD
Some few years ago Mr. Jfianendralal Majumdar brought
me a Sarhskrit MS. containing an unpublished Commentary of
of

the

Is'opanisad.

The author

time.

have here published it for the first

was, I am informed, a Bengali Tantrika
I

Kaulacharya of the name of Satyananda.

was

told at the

time that other' Commentaries might be available.

This one

appeared to
with

all

me

to be of peculiar value as having been written

lucidity

and boldness from the standpoint

of the

Advaitavada of the S'5kta-A"gama.

It

explains that

Brahman

In the former which

is

is

or Chit

is

Nirguna and Saguna.

pure and perfect Consciousness, there

neither Svagata, Svajatiya or Vijatlya

Bheda (Mantra

4).

But when associated with Guna, that is from! its

It manifests as Mind and Matter.
The first is the
Kutastha or Svarupa and the second the Tatastha aspect.
There is an apparent contradiction between these aspects; the
first being changeless, formless and the other with change and
form. There is only one Brahman and, therefore, being
changeless It cannot in Itself change into what is different.
The Brahman, however, is associated with Its own MayaS'akti of the three Gunas, which Power, being infinite and
energising

aspect

inscrutable, evolves into the world.

What

then

is

Maya

"

this subject in my volume

and Shakta
have explained the meaning of the concept according to the Mayava"da of S'amkara and the S'aktivada of the

" Shakti

have dealt with

in

which

A~gama.

To

this

refer the interested reader.

Satyananda


IS'OPANIAD

vi

quite shortly and broadly explains Mayas'akti to be not

some

unconscious non-real non-unreal mystery, sheltering with, but

not

Brahman

but to be a

S'akti,

one with the possessor of

He says
(S'aktim5n) and therefore Consciousness.
"
This Mayas'akti is Consciousness because S'akti
(Mantra 1)

S'akti,

and possessor of S'akti not being different She is not different

from Brahman. She again is Molaprakrti, the material cause
of the world composed of the Sattva, Rajas and Tamas
Gunas." In the Commentary to Mantra 7 he says, " M5yS
who is Brahman (Brahmamayi) and is (therefore) Consciousness

(ChidrupinT)

impressions

holds

(SamskSra)

Herself

in

in

unbeginning

Karmik

the form of Sattva, Rajas

and

Tamas Gunas. Hence She is Gunamayl despite Her being

Chinmayl. The Gunas are nothing but Cit-s'akti because
there is no second principle.
Brahman which is perfect
Consciousness creates the world as Maya" composed of these

Gunas and then

for the

Itself

assumes the character of Jlva therein

accomplishment of Its world-play." All is thus at base

There is no unconscious non-Brahman

Consciousness (Cit).
Maya".

There

is

(Mantra

1)

world for S'ruti says " All this

nothing Unconscious in this

M5ya-s'akti

is

a controlled consciousness.

order that Jlvas

effect of

Brahman

"

and Brahman is
Consciousness. But how then is there an appearance of
Unconsciousness ? This he says (ibid.) is due to the fact that
is

may

such control

enjoy the

negation,

It is

fruits of their

controlled in

Karma.

Nisedha, as others

call

The
it

As the CommenMantra says, Atm5 as Nirguna K&tastha is

bodiless.
But Saguna Atma" or Jlva has body. Consciousness
has thus a perfect and imperfect aspect. It is perfect as the
Katastha and imperfect as Jlva with mind and body. Yet
MayS-s'akti is Herself conscious, for She is one with S'aktim5n.
She appears in the form of the world as apparently unconscious
matter through Her unscrutable powers by which She appears
is

that Consciousness appears to be limited.

tary to the 8th

FOREWORD
to

limit

vii

The One

Herself as Consciousness (CidrOpini).

Perfect Consciousness then appears in dual aspect as

and body.

Both are

at base Consciousness

and

mind

therefore the

objects of worldly experiences are nothing but Consciousness

mind which

as object, just as the

perceives

them

ness as subject.

The one

thus through

power the subject-object.

Its

worldly experience

blissful

desire, that is the

sub-conscious seed of
the

potentiality

of

Conscious-

Chit without distinction

The stream

is

of

nothing but the changeless Consciousness

is

Creation (Mantra

in either of these dual aspects.

from

is

its

Karmik SamskSra which

8, 9)

springs

in life is the

experience held during dissolution as

all

future

imagination

creative

(Srsti-

That power when manifested is the cause of the

three bodies Causal, Subtle and Gross. The BhagavatI S'akti
" forsakes in part the state of homogeneous Consciousness
and becomes heterogeneous as the three Gunas and the bodies
The Gunas do not exist as
of which they are composed ".
kalpana).

something separate from Consciousness because ConsciousFurther in creation they appear

ness is all pervading (ibid).

from out of Brahman and

at dissolution

merge

in It.

In short the objective world has reality but

that of Consciousuess (Cit) of which

subject which perceives

realise

it,

it

is

another.

it

is

its

reality

is

one aspect as the

Though men do

the Self sees the self in every object.

This

is

not

realised

by Sadhana. In realisation it is not necessary to flee the

world which is indeed the manifested aspect of the one
Brahman. The Commentary says (Mantra 2) that the whole
world being Brahman it should be enjoyed by renunciation,
that is, in a manner to bring about renunciation, that is, by
not seeking the fruits of action and by abandonment of the
The first step
false notion that it is different from 5tma.
therefore towards Siddhi

bh5va) in

all

is

to have the Consciousness (Vlra-

worldly enjoyment that the SSdhaka

S'iva (S'ivoham)

and

S'ivS

(SSham).

In this

way

is

one with

the sense of a

IS'OPANISAD

viii

limited self
is

gained.

And

when

says,

and the knowledge

is lost

then, as the

character as objects of desire vanishes.

is

for

all is

Commentator

objects of desire appear

objects, that

that

consciousness

(ibid.)

profoundly

as consciousness their

Desire exists only for

something seemingly different from the Self

which seeks them.

But when they are known

to be the Self

no object nor desire nor search therefor. In these

few words a fundamental principle of the Tantrika SSdhang
there

is

is

enunciated, as in the foregoing

of the

other

Agama
merits,

are stated.
this

summary

the chief doctrines

For these reasons, apart from

new Commentary on

great

its

Upanisad

has value.
Calcutta,

The 24th May 1918

Arthur Avalon

INTRODUCTION
The

final

S'ruti.

authority on which Tantra as every S'Sstra rests

The world

is

eternal though

and sometimes unmanifest.

it is

is

sometimes manifest

In dissolution

it

exists undistin-

guishable from consciousness, as the potentiality of the creation

yet to be.

Veda too

eternal, being the seed of the world as

is

idea existing in Is'vara consciousness which emanates in creation as the world-idea or

the meaning (artha).

word

The

which the world

(s'abda), of

first

cosmic ideation (SrstikalpanS) of Is'vara for

difference of s'abda

and

consciousness of the Jiva.

This

is

whom

is

is

thus the

there

is

no

artha such as exists in the divided

When, however,

purified he sees that the world

Is'vara.

Veda

revelation of

is

who

mind

is

nothing but a kalpana of

the secondary revelation of

of the Rsis or seers (drasta")

the Jiva's

Veda

in the

minds

see the truth in the clear

mirror of their purified minds and proclaim it in language

which as heard by ordinary men is S'ruti. The SamhitSs and
Brahmanas are the Vaidik KarmakaTada designed to purify
the

mind and,

Karma, are

as

necessarily

dualistic

The

Xranyakas including the Upanisads are the monistic JfiSnakSnda as understood by the minds purified. Every system of
Hindu spiritual culture must therefore be in consonance with
the teaching of the Upanisads.

So

the exponents of different

systems explain them in the form of commentaries. The one

here published is a labour of this kind by a Tantrik Scharya.

Using Veda

in its

secondary sense there are other revelations

than those contained

the

Vedas.

Even

in

the S'Sstras which are ordinarily called

these are not a single revelation, for

!S'0PANIAD

otherwise the Vedas could have had but one Rsi.

They

are a

collection of fractional revelations in the minds of many Rsis

at different times and occasions and expressed in different

Their compiler was VySsa. As Veda in

its secondary sense is but the appearance of pure truth in a
pure mind occasioned by the necessity of the time there can
styles of language.

be no ground for supposing that the S'astras called the Vedas

As the ages pass and changes take
are the only revelations.
place in the conditions of the world's races revelations are

made

in the

These

minds

of their great

No

to guide

and teach them.

revelations have given rise to the differing religions of

the various peoples.

which

men

all

its

The world

inhabitants are at the

is

yet far from a state in

same

stage of civilization.

present success will therefore follow any attempt to bring

For this
Comparative

the whole world within the fold of a single religion.

reason Hinduism does not seek to proselytise.

Theology has shown that there are some underlying elements

common to all religions. But these by themselves cannot
form a system of practical religion capable of guiding and
sustaining men of differing capacities and temperaments.
Amongst such other revelations and speaking of the Indian
S'5stras there are the Dharma S'astras spoken by Rsis, the
Tantra S'astra and Puranas. This is not to say that all which
is contained in any S'astra so called have the character and
authority of revelation.
are and must be the

The fundamental

same but

truths in all S'astras

and application
of these truths vary according to the changes in and needs of
the Ages. Thus neither the capacity nor the temperament of
the people of our time nor

its

the presentment

condition permits of the elabo-

by the Vaidik Karmakanda. The spirimen

also have to some extent changed.
tual
This is explained in many places, amongst others, the Mahanirvana Tantra (I, 20-50 edited by Arthur Avalon). What is
there said may have a rhetorical and therefore exaggerated
rate ritual prescribed
necessities

of

INTRODUCTION
form, a
truth

man

common

Indian Literature seeking to enforce

trait in

by emphasis. We may not believe that at one time

was wholly free from wickedness and has gradually

degenerated so as to be almost entirely bad at the present

time.

Life has doubtless always been attended by inherent

evils.

The Vedas

themselves, the scripture of the Satya age,

contain accounts of want and poverty, crime, wickedness, wars,

disease

and death.

Yet

it

is

not to be denied that the age

which produced the ritualism of the Brahmanas and the sublime teaching of the Upanisads was an age superior to the
present in which so-called civilized

man

has scarcely time to

say his daily prayers and the soul seems to be irretrievably

world-bound.
glorious

This degeneration from the conditions of the

Vaidik

Brahmavidya

of

ages
the

is

the fruit of racial

Upanisads

every section of Hindu society

in

has,

Karma.

however,

The

permeated

varying degrees and given

a culture which even in the present day of

its

it

degeneration

There has been, notwithstanding all changes, a continuity from the more ancient
times until to-day in the basal ideas of the Hindus which are
Changes have occurred more in
to be found in all S'astras.
the form of expressions and the disciplines by which those ideas
were realised. Throughout the JfSanakanda has remained the
same. The main principles of it are (1) Correlation as cause
and effect between the Jiva's Karma and his existence as an individual bound to the world, (2) the chain of Karrna which

sustains the individuality of the race.

binds the individual

is

unbeginning but can be brought to an

end, (3) transmigration of the individual from body to body

until his Karma is destroyed, (4) the individual's connection

with the world in which he appears as the enjoyer and the world
as the object of enjoyment
(5)

is

thus incidental and not essential,

the individual's attachment to the world and his habit of

body are bred of his ignorance of

Karma and ignorance work in a circle,

identifying himself with his

his real free nature, (6)


I8'0PANI?AD

Karma

breeding ignorance and ignorance breeding Karma, (7)

realisation of his true nature

of ignorance

Karma and

is

the cause of the destructicn of the individual's

from the bondage and suffering of

his liberation

the world and (8) liberation

(however interpreted) that

These

and the consequent destruction

is

all is

essential principles

Brahma.
form the basis of

Dharmas'Sstra, Purana, Tantra or

of their

the realisation of the truth

Agama

Up5san5k5nda which though

all S'Sstras

and form the basis

differing in

many respects

from the Vaidik Karmakanda are equally effective to develop

spirituality in the differing types to which they are applied.

This

is

not to say that there are no points of difference in

Different conceptions are exemplified in the

these S'astras.

various systems of worship expounded in them.

Thus

there

are some Puranas, such as the Vaisnava Puranas, which are,

according to some sects, dualistic and others, such as the

Sfekta Puranas, which are unquestionably monistic.

Agama the S'5kta Tantras are

the Tantras or the

Agama

is

Sadhana

teach that while good

S'Sstra,

Karma

it

in

pre-eminently

Advaita, others are Vis'istSdvaita and so forth.

S'5kta

So

Though

the

and the S'Skta PurSnas

enable the aspirant to purify

himself, J nana alone will give liberation which

is

monistic

experience.

Man, however,

is

naturally a dualist

and

his

presupposes the existence of both Is'vara and Jiva.

is

it

which makes the

consciousness or

Atm5

latter different
is

the

same

Karmayoga
But what

from the former ? Pure

Diversity

in both.

is

then

possible only in the unconscious elements which constitute

mind and body composed

exist to serve the

of the gunas of Prakrti.

purpose of some other

and Prakrti and

Vikrtis exist for the service of the conscious Purusa.

philosophy holds that Prakrti

is

All things
its

Dualistic

a permanent, independent,

unconscious Principle, distinct from the conscious Principle,

Purusa, of which there are many.

This

is

not the place to

INTRODUCTION
enter into the defects of this system which are obvious,

being enough to point out that

it

Prakrti be a permanent

if

bondage is real and its influence

on Purusa is necessarily permanent and liberation is impossible.
Again, that bondage which is real has no beginning but
an end and liberation has a beginning but no end. Both these
suppositions are, however, opposed to the fundamental principle
that what truly exists cannot cease to exist and what does not
Something cannot be nothing
exist cannot come to exist.
independent Principle then

its

and out of nothing cannot come something. What is real

cannot be unreal nor can what is unreal be real.
S'ruti, moreover, says, " All this is Brahma."
How then
can we deal with Purusa and Prakrti in order to reach this
monistic conclusion ? This duality can be overcome by one or
other of the following two ways, namely, (1) eliminating
Prakfti as being nothing or

identifying

(2)

Her with Purusa

or consciousness.

The

first

method

only one reality,

that of Shangkaracharya

is

Atma

or Purusa.

He

who

posits

identifies Prakrti

with

ignorance (ajflana), holding that the material world has no other

existence save in this ignorance.
constituents of ignorance.

The

three gunas are thus

Potentially the latter

is

adrista

and actually it is the material world of desire, objects of desire

and means for their attainment, that is, the senses and mind.

The
latter

essence of creation

may

is

thus nothing but ignorance.

But what

be destroyed by knowledge.

cannot be destroyed and made unreal.

be destroyed

is

Hence

not a reality.

not essentially a reality.

Yet

it

appearance of unreality as reality

Prakrti

is

called

Maya

is

a reality

Conversly, what can

Prakrti or ignorance

appears to be

real.

the great world-riddle.

is

This

So

or that by which the impossible be-

comes possible (Aghatanaghatanapatiyasl).

world-standpoint

is

The

something

inexplicable

(anirvachya), neither unreal or real

It

and

is

from the

undefinable

not unreal because the

IS'0PAN1AB

6
Jiva feels

unknown

phantom

its

it

real

Maya

liberation.

in

not seek to analyze

analyze

and not

to be real

it

is

and
the ignorant who do

because

real to

it is

transient

inexplicable to those

it is

being.

It is

who

seek to

a negligible thing (tuchchha)

however much it may appear real to the

senses, it is in reality unreal. Shangkara thus treats the world
both from the transcendental or spiritual (Paramarthika) and
The former point of
practical (VySvaharika) points of view.
to those

who

feel that,

view does not in fact treat of the world at all, for the world
from such standpoint being nothing no question arises of its
origin and so forth. The origin cannot be given of that which
does not

The world

exist.

a mere seeming.

is

the lower or practical standpoint that there

is

It is

only from

the necessity of

assuming the existence of the world, discussing its nature and

origin and so forth.
The practical point of view is that of ignorance. From
this standpoint the

and pain

a great reality affording pleasure

is

to multitudinous Jlvas or imperfect

sciousness

an

world

ChidabhSsa

image

as

it

called in

is

ignorance with which

is

it

Mayavada, that

by

of consciousness distorted

connected.

forms of conis,

on

reflection

its

This ignorance

is

either the ignorance of the individual unit in creation called

Avidya

or,

the units

collectively,

when

Jiva and on

them since
whereas

in

it is

May5

the

is

is

is

gunas have

But

free of them.
it

is

is

lost their equilibrium

bound by the bonds

is

ignorance of

the difference between

they are in equilibrium.

Kularnava Tantra says,

of AvidyS), Mahes'vara
cause of the world.

Great

Is'vara.

total of the

Chidabhasa, on Avidya

M5ya.

called

in Avidya" the

Maya

sum

Jiva,

(that

as

is,

Ignorance

the

gunas
is

the

not the ignorance of anyone

Jiva, for in that case the liberation of a Jiva

would mean the

disappearance of the world or there would be different worlds

for different Jlvas.

which

is

It

is,

therefore, the collective ignorance

the material cause of the world.

But ignorance,

Introduction
whether individual or
rest

upon.

must have consciousness

collective,

This consciousness

in

is

to

the case of individual

ignorance called Jlva and in the case of collective ignorance

Is'vara.

In collective ignorance there can be no inequilibrium

of gunas, for in that case

it

would provide worldly happiness

and pain and become individual and cease to be collective,

and this larger individual ignorance with the smaller ones
would form another collective ignorance and so on indefinitely.
Nor can it be said that the happiness and pain provided by
the collective ignorance

happiness

nothing but the

is

sum

total of the

and pain provided by the individual items of

ignorance, for the ignorance of different Jlvas gives rise to

and pain out

diverse forms of happiness

that

if

they could be totalled at

The Chidabhasa which

all

of the

same

the total would be zero.

constitutes Is'varatva

is

almost an

exact likeness of true consciousness on account of

associated

with

Prakrti

in

act so

its

being

equilibrium and consequently

He is Saguna Brahma
Nirguna Brahma.
Now, this Chidabhasa, which is thus the creator and
enjoyer in the world as Is'vara and Jiva, must be, even in its
falseness, an emanation from true consciousness, and of this
emanation true consciousness must, on account of its perfect

unperturbed by the gunas

whilst true consciousness

in action.

is

conscious nature, be conscious.

Again, true conciousness or

Nirguna Brahma being the only one existence, the three

gunas constituting ignorance must, even though they are
unreal, have Nirguna Brahma as the source of their unreal
existence, and Nirguna Brahma being all conciousness must
be conscious of this fact of unrealities drawing their existence
from it. Again, it must be Nirguna Brahma, which causes
Chidabhasa, an unreality, to appear as real consciousness and
operate in the Vyavaharika world as the doer, enjoyer, sufferer

and

so forth.

oxymoron on account of
Nirguna Brahma or A~tmik

All this seems an

the contradictory

character of

!S'0PANI?AP

consciousness and the ignorance or unconsciousness which

But to explain the

VyavahSrika existence of the world, we must take it all for
granted in spite of seeming contradiction. The power (S'akti)
of pure unlimited consciousness is infinite (ananta) and
the three gunas or Prakrti.

constitutes

No

inscrutable (achintya).

worldly or VySvaba"rika law can

The unreal
Brahma reality.

put a limitation to the free S'akti of Brahma.

world draws

its

unreal existence from the sole

a vision in Brahma (Brahmakalpana",) having no independent existence and yet different from it. It should,
It

is

however, be remembered that

all

this is

connected with the

practical point of view of the existence of the world.

as the world

considered existing,

is

Atma" (Stmastha), although

it

is

Atma (Atmavilaksana) and does

In reality, however, the world

consciousness

is

must be

existing in

essentially different

not exist for

its

it.

Hence

from

purpose.

non-existent and pure

not cognisant of

is

tion of the cause of the world

or

is

it

So long

Atmik

the whole ques-

a question bred of ignorance

May5, and has absolutely no connection with pure Atmik

Ignorance or Maya", so long as

consciousness.

to be existing, has also to be

it is

supposed

supposed to be possessed of the

power of receiving an influence from Atm5 which enables

to evolve the world out of itself.

Atmik consciousness
cause, but

is

is

In this creation of the world

neither an instrumental nor a material

merely an

efficient cause, exerting

on ignorance or Maya by virtue of

matrena upakSri).

But even

it

an influence

its

proximity (sannidhi*

this idea of

Atmik consciousness

being the efficient cause of creation

as

is

a false idea, proceeding,

does, from a search for the cause of creation which

really non-existing.

no world and no

it

From

creation.

the spiritual point of view, there

Atma

alone exists.

of Shangkara's school speaks of an inscrutable

is

is

The Ved&ntist
S'akti of Atma

being the cause of creation simply to provide the Vyavaharika

world, that

is

to say, the world of the worldly

man, with a

INTRODUCTION
worldly interpretation of

its

worldly existence.

Brahma through

of looking at

The above

is

It

the effect

may

be called

the world.

a short exposition of what

Shangkara's Veda"ntism, the keynote of which

"

It is

is

Brahma is true, the world is false.

Jiva is Brahma and none else."

remains to consider the second possible way of reducing

dualism to monism, namely,

Identifying Prakrti with Purusa or Consciousness

2.

The
and

Prakrti of Shangkara's Vedantism

cannot

consequently

To

consciousness.

identify

consequently, look for

" After

in

Her with

some other

consciousness,

we must,

definition for Her.

in

Mahat Tattva, Mahat should be merged

Prakrti in Atma."

Here

unconscious

Water, Water in Fire, Fire

Space, and Space in Ahangkara and Ahangkara

merging Earth

in Air, Air in

is

be in any way identified with

it is

laid

Devibhagavata XI,

down

in Prakrti

and

8, 9-10.

that just as the Vikrtis derived from

Prakrti can be merged, step by step, in Prakrti, so Prakrti

Atmik consciousness. This is layayoga,

that is, unity caused by merging.
But it is impossible for a
thing to be merged in and loose itself in that which is wholly
contradictory to itself. As darkness is destroyed by light so
unconsciousness may be destroyed by consciousness, but just
as darkness cannot be said to be merged in light so unconsciousness cannot be said to be merged in consciousness.
It cannot also be said that the word " laya " in the above
verses means destruction and not merging, for the Vikrtis are
not destroyed by Prakrti but are merged in Her in an order
Hence
inverse to that in which they were derived from Her.
also can be

merged

in

the Devibhagavata defines Prakrti as

10

IS'OPAN!Ap
"

Pra

'

'

denotes excellence and

Therefore, that Devi

By Yoga He who
The

is

'

called Prakrti

is

Atma appeared

krti

who

'

denotes creation.

excels in creation.

as two for the purpose of

half of His body is called Purusa and the

She (Prakrti) too is Brahma itself and She
And as Atma" is so is S'akti
is also everlasting and eternal.
Hence, great yogis make no
(Prakrti) just as heat is in fire.

creation.

right,

left half Prakrti.

distinction
is

Brahma

between female (Prakrti) and male (Purusa).

"

Thus

and,

bhagavata IX,

I,

All

Devi-

great Narada, ever-existing too."

9-11.

5,

She should be considered

as Brahma. She should be worshipped in various ways, and be
always pondered upon by wise men." Devibhagavata I, 8, 34.
" S'akti creates the Universe. It is She who maintains all.
And it is She also who, by Her will, destroys this world composed of moving and non-moving things." Devibhagavata
I, 8,

S'akti

is

all-pervading.

37.

Prakrti or S'akti

thus identified with consciousness

is

again considered Nirguna as well as Saguna.

"

Wise men say that She is both Saguna and Nirguna.

As Saguna She is worshipped by men attached to the world.
As Nirguna She is worshipped by men who have no attachment."

Devibhagavata

I,

8, 40.

Saguna and Nirguna Shakti are defined

"

S'ambhu,

am

as follows

always the cause and never the

effect.

am Saguna on account of being the cause and I am Nirguna

when I am merged in Purusa." Devibhagavata III, 6, 71.

Nirguna

S'akti

and Nirguna Purusa are both spoken

perfect consciousness
" Nirguna S'akti

of as

is hard to reach and so is Nirguna

But by Munis they can be reached by knowledge
and meditated upon also. Always know Prakrti and Purusa
to be unbeginning and indestructible.
By faith they can be
known and never by want of faith. What is consciousness in

Purusa.

INTRODUCTION
all

know

beings,

Light

Paramatma (Supreme Atma),

that to be

(tejas) which,

know

One,

Nothing

Him

high-

They should

Nirguna and both pure.

and Paramatma is the

in the

body, always

both conscious Xtm5, both

the same,

both

be all-extending and all-pervading.

to

always be thought of as existing, mingled

imperishable,

and Her,

the world, devoid of them.

exists in

the

Narada, spreads everywhere and stably

resides in various forms of existence.

souled

11

S'akti

is

same

the

as

same

Paramatma

as

Devibhagavata

S'akti.

III, 7, 10-15.

In the Glta, Bhagavan says

" I (Parabrahma) am the source of
:

Me

thus comprehending, the wise,

all

who

all

evolves from

are mindful (of the

supreme truth), worship Me." Glta X, 8.

" He, the Supreme Purusa, O Partha, may be reached
by unswerving devotion, in whom all beings exist and by whom
all this

(world)

is

Glta VIII, 22.

pervaded."

Prakrti is called Purusa's own

" All beings,
Kaunteya, enter into
:

the end of a Kalpa, and

Ruling

of a Kalpa.

create

My

own

My own

them again

Prakrti,

Prakrti at

at the beginning

create again

and

Glta, IX, 7-8.

again."

Prakrti

spoken

is

and Para

(inferior)

in

of,

(superior),

AparS
Saguna and

Glta, as of two kinds,

corresponding to

Nirguna stated above

" Earth, water,

and egoism,
these are the eight-fold division of My Prakrti. AparS (inferior) is this.
Know My other Prakrti, the Para (superior),
who is JIva (consciousness) and by whom, O mighty-armed
world

this

beings.
tion."

"

ning,

is

am

fire, air,

upheld.

space, mind, intellect

Know

the source of

all

these to be the source of

all

the world as well as the dissolu-

Glta, VII, 4-6.

Know

that Prakrti

and know

and Purusa are both without beginand attributes are all born of

also that Vikrtis

iS'OPANIAD

12
Prakrti

Prakrti.

and

called the cause of the generation of cause

is

Purusa

effect.

called the cause of the enjoyment of

is

Glta, XIII, 19-20.

pleasure and pain."

two senses. In its wider

sense it includes both the source of the En joyer Purusa or Jiva
and the source of the world composed of the three gunas. In

Thus

its
is

the word Prakrti

is

used

in

means only the latter. Purusa (nirguna)

Nirguna Prakrti and Prakrti in its narrower sense is Saguna
narrower sense

it

Prakrti as defined before.

"

give heat

Arjuna,

am

hold back and send forth the rain.

immortality and death, and Sat

GltS, IX,

(effects)

and

Asat (cause)."
The above verses express the same doctrine as that taught
in the S'akta

is

The

Tantras.

ing to which Prakrti

19.

doctrine above illustrated accord-

identiried with

is

clearly set forth in the following

Purusa or consciousness
of Satyananda

commentary

on Is'opanisad.

SatySnanda

first

of all clearly points out that there

reality nothing unconscious in the world.

In his

is

in

commentary

on the First Mantra of the Is'opanisad he says

"Although in a worldly view things of the world are
:

worldly, in a spiritual view they are considered to be consciousness.

It is

the Mayas'akti of

Brahma, which

is

possessed of

and inscrutable powers, which evolves as the world. And

this Mayasfakti is consciousness, because S'akti and possessor
of S'Skti not being different, She is not different from Brahma.
infinite

She, again,

is

Mulaprakrti, the material cause of the world

composed of the Sattva, Rajas and Tamas Gunas.

S'akti controls her

own

consciousness

This

and appears as uncon-

sciousness in order to enable Jlvas to enjoy the fruits of their

Karma. In

reality,

however, there

is

nothing unconscious in the

world, as S'ruti says, Certainly all this

'

This view

is

Brahma and so forth."

'

borne out by the researches of modern

science, specially those of Dr. Jagadish Chandra Basu on plant
is fully

INTRODUCTION

Our commentator

life.

to

13

establish his affirmation brings

out a mass of evidence from the S'ruti and Smrti.

seems unconscious

is,

in

All that

imperfectly conscious, and

reality,

one mystery in creapower of Brahma-consciousness which creates the imperfect consciousness out of and yet
without any loss to itself. Karma, birth, death and so forth
this imperfection in consciousness is the

tion arising from the inscrutable

belong to this imperfect consciousness.

All the diversity in

the world appertains to imperfect consciousness, while perfect

consciousness
it

is

thoroughly homogeneous.

as follows (commentary on Mantra 4)

" In Nirguna Brahma which is pure

SatySnanda puts

and perfect conscious-

ness there can be no diversity either in itself (svagata) or in

own

(svajStiya)

class

when

its

appear

or in different class (vijStlya).

But

connection with Gunas becomes manifest, then there

in

it,

as the

Supreme

Ts'vara possessed of infinite

and

inscrutable powers, diversities in itself (svagata) appertaining

secondary aspect.'

to its

aspect of
desire

for

Maya

And, again,

and, producing the

creation

in

itself,

creates

"

Brahma assumes the

movement (ksobha) of
the

world, constantly

changing, out of that movement."

Thus the term Maya is, in this theory, used for Brahma
itself when Brahma appears as the source of creation.
As the
source of creation Brahma has in itself the seeds of creation,
namely, the three gunas, which also are nothing but consciousness.

"
ness,

Hence SatySnanda says (commentary on Mantra 4)

As Brahma, which is without a second, is only conscious-

it

cannot change into what

account of
as

Maya

and

is

its

in

is

different.

Nevertheless, on

being possessed of inscrutable powers,

creation.

Maya",

who

is

it

appears

Brahma (Brahmamayl)

consciousness (ChidrOpini), holds in Herself un-begin-

ning Karmik impressions in the form of Sattva, Rajas and

Hence She is Gunamayl despite Her being

The Gunas also are nothing but Chitsfakti on

Tamas Gunas.
Chinmayi.

IS'OPANIAD

14

account of the absence of any second principle. Brahma who

is perfect consciousness creates the world in the form of Maya"

gunas and then Itself assumes the

character of Jlva therein for the accomplishment of its world-

composed

of these three

play."

Thus

in creation

Brahma has two

aspects, the aspect of

and the aspect which evolves imperfect

consciousness. The first is Svarupabhava or primary aspect
and the second Tatasthabhava or secondary aspect. The
Svarupabhava is pure Nirguna Brahma or A~tma and the
Tatasthabhava is Saguna Brahma who, in creation, appears
as the Creator (Is'vara) and the created.
The contradictory qualities of Nirguna and Saguna
Brahma are explained in the commentary on Mantras 4 and 5.
Nirguna is inactive, Saguna is active, and so forth. And in
Mantra 5 the relative functions of the two as Kotastha Atma,
and Jlva and body, are explained. " He (Atma) becoming
Saguna encompasses, in the forms of Jlva and body, Himself
in the form of Kutastha who is white, bodiless, painless, nerveCreation is thus an
less, pure and sinless " (Mantra 8).
emanation from Brahma, and may be illustrated as a system
of concentric spheres, Nirguna Kutastha A~tma being the centre
perfect consciousness

with spheres, representing the Jlva, causal body, subtle body

and gross body, surrounding it. The consciousness of the

outer spheres is more and more imperfect in proportion as
they are removed from the central Perfect Consciousness.

The

consciousness of the inner sphere extends to

all

the

spheres, while that of an outer sphere extends only to the

sphere or spheres outside

it

or

is,

in the case of the

Thus

gross body, confined to itself only.

cognisant of the whole creation, the Jlva

and

the three bodies, the causal

body

the two other bodies, the subtle body

the gross body, and the gross body

is

outermost

the Kutastha

cognisant of

itself

is

cognisant of

itself

is

cognisant of

itself

is

cognisant of

is

and
and

itself only.

INTRODUCTION

way

In this

evolution

consciousness
world.

the

of

15

more or less suppressed in the

SatySnanda puts it as follows
is

(commentary on Mantra 8)
" Nirguna Stma who is pure Chit (consciousness) is
encompassed by Saguna Atma" by means of three bodies
In spite of
characterised by wakefulness, dream and sleep.
encompassed
the
is
really
Atma"
bodiless
for,
being thus
;

He

although

presides over bodies

it is

not possible for

Him,

on account of His having no connection with gunas, to be

endowed with the characteristics of bodies. The Chandogyopanisad says, O Maghavan, this body is mortal, in the
grasp of death it is the seat of this immortal bodiless Stma.
'

him who has a body. Good and evil

do not forsake a thing which has a body. But good and evil
do not touch that which has no body.' The meaning is that
Stma as Nirguna Katastha is bodiless and as Saguna Jlva is
possessed of body. The pure consciousness of Saguna Atma"
is more or less suppressed by the gunas in Himself and thus
he becomes a Jiva and a body. Nirguna Kutastha Stma is
encompassed by these Jiva and body aspects of Saguna

Good and

evil influence

fftma."

The

question

then

naturally

consciousness become imperfect

arises,

hqw does

perfect

This question the commen-

tator answers as follows

" It

principle exists

which
in

is

opinion of

the

is

and nothing

all

else.

Upanisads that only one

This principle is Brahma

In creation this consciousness appears

consciousness.

every body both in perfection and in imperfection.

perfection

body.

it

How

Because
possessed

of
as

Kutastha and in imperfection

is

does perfect consciousness

its
it

unbeginning
is

of

Creative

it is Jiva and
become imperfect?

S'akti

inscrutable S'aktis.

Is

(S'rstis'akti),

this

consciousness or something different from consciousness

(S'rstis'akti) is

In

S'akti
?

She

consciousness on account of there being actually

IS'OPANISAD

16

no difference between a

S'akti

and the possessor of a

How

who

consciousness take

does creative S'akti

reduce) consciousness

We

is

have

said,

S'akti.

away

(lit.

Brahma

because

is

possessed of inscrutable S'aktis."

Shangkara's Vedantism also expains the world by the

But it further holds that in
inscrutable S'akti of Brahma.
reality
S'akti

the world does not exist

of

Brahma

is

however, the world

and consequently no such

actually displayed.
i9

In the present view,

a real outcome of the actual display of

Brahma's creative play. Says

Satyananda (commentary on Mantra 8)
" It is owing to the Karmik impressions of Jfvas consisting of desires for enjoyment that the phenomenal world

such a S'akti of Brahma.

It is

Under the
enjoyment, and the

(prapaficha) appears in vyavahara as unconscious.

influence

of

impressions

Jlvas desire

enjoyment appears for the satisfaction

It is owing to the imperfect consciousness of
of these desires.
Jlvas that they desire enjoyment and regard the phenomenal

phenomenal world

world

as

of

unconscious and enjoyable.

Hence impressions

(sangskara) are the cause of Jlvas' imperfect consciousness.

These

impressions

are

composed

(parinama) out of gunas.

Maya",

of gunas

the

and evolved

Gunamayl

Creative

Brahma, covers Her own perfect consciousness in the

aspect of Karma and Karmik impressions and appears as
Jlva and so forth. This is Brahma's creative play.
He
I
shall
become
many
for
desired,
creation.
He performed
S'akti of

'

tapas.
is

Performing tapas

in the world.

He

Creating

proves that the creation

is

it

created

He

everything that

all this,

entered into

it

'

derived from desire, that

impression, and tapas, that

is,

knowledge.

this S'ruti

is,

Hence

Karmik

there are

two aspects of Muyzt, who may also be called Creative Skkti,

Molaprakrti or Saguna Brahma, namely, the aspect of desire
and the aspect of knowledge. In the aspect of desire She is

composed of the three gunas (trigumttmika) and

in the aspect

INTRODUCTION
of

knowledge She

is

of the three gunas,

17

She

the cause of the gross, subtle and

is

causal bodies and, as consciousness,

She

is

sensations and perceptions in the bodies.

also are not different from consciousness.
exist in the

at the
in

end of dissolution

which

The

three

gunas

In dissolution they

also the gunas exist as consciousness,

reason Is'vara
the S'akti

all

And
self of Is'vara (Is'varStmanS),

possessed of the qualities of

is

omniscience, rulership and so forth.

Yogis) saw

the cause of

form of Brahma

a state of equilibrium, as the

for"

As composed

consciousness (chinmayi).

who

is

the

S'ruti says,

Deva

'

They

(the

(shining Brahma,)

hidden by Her own gunas,' that is, the primary aspect of

Creative S'akti in which She is perfect Brahma -consciousness
hidden when She appears as the three gunas. For the
purpose of creation this Bhagavatl S'akti forsakes, in part, the
state of equilibrium and homogeneity (ekarasatva), and beis

comes heterogeneous as three gunas by

virtue of

Her

possess-

Hence the world, in which She,

again, enjoys as Jlva owing to Her connection with the gunas
in inequilibrium and rules everything as Is'vara owing to Her
ing inscrutable

powers.

connection with the gunas in equilibrium. Never do the

gunas exist separated from consciousness, because consciousness

is

all-pervading.

Hence

the theory of their being different

from consciousness becomes untenable, as also for the reason

that at the end of dissolution they appear out of Brahma,
which is consciousness, and, again, at dissolution merge
into It."

This

is

the scheme of creation outlined by SatySnanda

by identifying Prakrti with consciousness. The outstanding

points in this scheme are
(1) One only Principle exists and that is Consciousness.
nothing unconscious in the world.

(2)

There

(3)

What seems

conscious.
2

is

unconscious

is

in

reality imperfectly

18'OPANIgAp

18

consciousness

(4) Perfect

thoroughly homogeneous

is

without any svagata, svajstlya or vijatlya diversities.

(5)

Imperfect

consciousness

is

being

heterogeneous,

possessed of svagata diversities.

(6) Perfect

consciousness

Brahma and

is

is

possessed of

unlimited and inscrutable powers.

By

(7)

of

virtue

perfect consciousness

ness

to

being possessed of such powers

its

is

capable of suppressing

extent

certain

and

its

conscious-

appearing as imperfectly

conscious.

When

(8)

assumes the

it

role of suppressing its con-

sciousness to a certain extent, perfect consciousness receives

the

names

of Srstis'akti, Mulaprakrti, Prakrti or Is'vara.

Prakrti or Is'vara

(9) Srstis'akti,

is

perfect conscious-

ness, but evolves imperfect consciousness out of itself.

(10)

The elements

of imperfect

three gunas, Sattva, Rajas and

(11) In

consciousness are the

Tamas.

Prakrti they exist in a state of equilibrium.

In

creation they are in inequilibrium.

(12)

The

and the

the Jlva
(13)

The

three gunas

of the gunas being in inequilibrium are

effect

bodies.

Jlva

is

the cogniser under the influence of the

inequilibrium and the bodies are the

in

means

and objects of cognition composed of them.

(14) Prakrti thus

considered the cause of the world

Saguna Prakrti as defined above

Devlbh5gavata.

In

Pralaya

Prakrti becomes Nirguna.

well as

both.

Chinmayl

In dissolution

chinmaya

the quotation from the

or. dissolution

She

(Chits'akti).

in

is

is

Gunamayi

In creation

She

Her gunamaya aspect

is

this

Saguna

(Srstis'akti as
is

manifest as

merged

in her

aspect.

The two

views described above as those of Shangkara-

charyya and Satyananda,

held as unconsciousness

in which Prakrti is respectively

and consciousness, are apparently

INTRODUCTION

19

But, nevertheless, each has

contradictory.

its

place in Advaita

spiritual culture.

Shangkaracharyya's position

man who

rejoices

in

content in AtmS, for

man who

has

As the Glta (III. 17) says,

But the
Atma and is satisfied with A"tma and is
him no duty exists ". A"tma is perfect

A man who

consciousness.

that of a

"

above Karma.

risen

is

is

established in A~tma may, from

the monistic standpoint, be said to be not cognisant of im-

To him

perfect consciousness or unconsciousness.

does not
the world.

which

because perfect Atmic consciousness

exist,

Very important
"

says,

is

S'ambhu,

not in

am

always the cause and never

who

is

identified

Devlbhagavata with perfect consciousness

is

the cause

and never the

effect

which

is

established in the cause,

existing.

The Git3

Know

"

is

the passage in the DevIbhSgavata

the effect" (III. 6-7 quoted above).

in the

the world

Prakrti

the world.

the effect

Hence

may

to

him who

is

be said to be non-

says

Bhavas (states) that are Sattvik, Rajasik

and TSmasik are from me not I in them, but they in me.
All this world, deluded by these BhSvas composed of the
three gunas, knows not me who is above these and imperishthat the

able.

This divine Maya" of mine, composed of the gunas,

to cross.

They who come

to

is

hard

this

MSy5".

all

this

world

am

not seated in

me, they cross

GltS VII. 12-14.

"

By

pervaded.

me,

in

my

unmanifested aspect,

All beings are seated in me.

is

them.

Nor are beings seated in me. Behold my Yoga of Is'varahood The support of beings yet not seated in beings, I am
!

myself their Generator".

Glta IX. 4-5.

Behind the world of unconsciousness or imperfect consciousness is perfect Stmik consciousness, but behind perfect
Atmik consciousness there is no world.

20

IS<OPANIAD

The same

thing

is

said in the

ChhSndogya Upanisad

in

a very important and well-known passage, namely, "Wherein

is
He, the Lord, established? In His own greatness or
perhaps not in greatness."
It is

doubtless easy to say,

to realise

ceases to exist
fore,

one

"The world

is

Brahma"; but

beyond ordinary powers. On

as the world which was known to

is

it

realisation
us.

called to explain the Universe with all

is

the only answer can be

Brahma

MayS an

non-Brahma

If,

its

it

there-

variety,

unexplainable manifestation

Brahma.
It is thus anirvachya, or avitarkya as the MahSnirvana Tantra
calls it.
It is also on this anirvachya doctrine that Satyananda
stands, for the fact that consciousness has clouded itself and
materialized can only be accounted for by the existence of
Achintya S'akti which both systems must ultimately assume.
of

The

as

difference between the

that, unlike

yet nothing in truth but

two

arises perforce

Shangkara, Satyananda speaks

from the world standpoint.

at the question

nanda's theory

is

that of monistic

from the fact

for those

who

look

In fact, Saty5-

Karmayoga.

To men who

have not attained to the sublime height of self-realisation the

world cannot be nothing, however

from the merely

commentary

is

intellectual

much they may be monists

point of view.

written from their standpoint.

Satyananda's

Having

direct

realisation of the world only and a mere indirect knowledge of

perfect consciousness, their

monism

consists in training their

minds to regard the world as a manifestation of Brahma and,

in this sense,

Brahma

itself.

stated in the Glt5 (XIII. 30), "

fied

existences of beings

The

When

underlying principle

is

he perceives the diversi-

as rested in one

and proceeding

therefrom, then he attains to Brahmahood."

Satyananda's commentary

is

of great value as indicating

the philosophy underlying Tantrik SSdhana of the Advaita

Sadbana is in principle
such S5dhana is to achieve monism

school and as showing that that

Vedantik.

The aim

of


INTRODUCTION
through dualism, the practice of dualistic

21

Karma

under the

And so on waking the

Devi
O
Brahma and none
other."
By such, monism is held not by the elimination of
Prakrti out of existence but by identifying her with Purusa.
The Mahanirvana Tantra (Second Ullasa) first speaks of the
Svarupa BhSva of Brahma as pure Chit, and the Devi is
described as the Par5 Prakrti of Brahma. Then the world
is said to draw its existence from Brahma.
The aspect of
Brahma in which It appears as Is'vara, Jiva and the world is
the secondary aspect or Tatastha Bhava. That is set forth
The
clearly by Satyananda in the commentary on Mantra 8.
"
Kularnava Tantra (First Ullasa) says,
Sachchidananda is
Nirguna, Jivas are but portions of Him," by which is meant
that in and as Jivas Brahma appears as imperfect consciousinspiration
S'akta

the monistic idea.

" I am,
:

Glta (X. 42) BhagavSn says, "

the universe with a portion of myself."

ness.
all

of

Sadhaka says

So

S'ruti

in the

authority to this view

also lends

am

pervading

when

it

says,

"

Padosya vishva bhntani tripSdasySmritang

divl," that

"

Three parts of

Him

part of

Him

appears as

all

are immortal in Heaven."

the beings.

is,

(Purusa Sukta).

commentary on Saradatilaka (1-7)

quotes from the PrayogasSra Tantra and VayavlyasanghitS to
show that Prakfti is an emanation from consciousness.
" She who is ever-existing, all-pervading and the source
RSghava Bhatta

in his

of the universe, issued from

"By

the

it."

PrayogasSra.

desire of S'iva the

Supreme

S'akti

becomes

and at the beginning of

from sesamum." Vayavlya-

unified with the Principle of S'iva

creation emanates from

it

like oil

sanghitS.

Rffghava Bhatta quotes the following also from S'aiva*

dars'ana to show that Prakrti and Purusa are not different :
" S'akti does not exist without S'iva and S'iva does not
exist without S'akti.

Truly speaking, there

is

no

difference

22

IS'OPANIgAD

between the two just as there

is

no difference between the

moon and the moon-light."

The Saradatilaka by LakshmanScharyya

deals, in its first

two chapters, with the TSntrik Philosophy of creation in the

most masterly way. In it " Eternal S'iva " is spoken of as

The Nirguna

possessed of two aspects, Nirguna and Saguna.

aspect

aspect

is

the aspect unconnected with Prakrti and the

is

the aspect connected with Prakiti.

" Eternal

Nirguna

S'iva

to be

is

as Nirguna and Saguna.

unconnected with Prakiti, Saguna

is

Saradatilaka

associated with Prakrti."

In the next verse

Saguna

known

S'iva

who

is

it is

as

Saguna

said to be

is

I. 6.

said that the world evolves out of

much Sachchidananda

Nirguna

as

S'iva.

"

Out

of the

Supreme

Is'vara associated with Prakrti

and

possessed of the wealth of Sachchidananda, there appeared

S'akti,

out of S'akti appeared

The appearance

Nada and out

of

Nada Bindu."

of S'akti or Prakrti out of ls'vara asso-

is explained by the commentator Raghava

Bhatta to mean that " the eternal Prakrti who was lying in a

ciated with Prakrti

subtle state in the greater dissolution

identified

with con-

became ready for creating the world of

RSjasik and Tamasik persons and things by causing a

sciousness

ance

in the equilibrium of the

Thus
in verses

and 12

it is

disturb-

gunas."

the eternality of Prakrti

11

SSttvik,

is

Lower down
Supreme Bindu

recognised.

said that out of the

(derived from S'akti as stated above) appeared S'abdabrahma.

" Out of the dividing Supreme Bindu arose the unmani*
fested

sound

wisemen

which

versed in

all

Sgamas

call

S'abdabrhama."

And

then in verse 13 this S'abdabrahma

the consciousness in
" It

is

my

all

opinion that Skbdabrahma

(consciousness) of

all

is

considered

beings.

beings."

is

the chaitanya

ItfTRODOCTION

Thus
ness,

is

23

the consciousness in all beings, the Jlva-conscious-

derived from Prakrti.

Lower down,

again, in verse 17

and the following verse

mahat,

ahangkara, mind, the

the creation of the tattvas

and the gross bhutas which form

the ingredient of the material to which the jlva-consciousness
spreads is deprived from the same Supreme Bindu.
"Then from the fundamental unmanifested Supreme
indriyas, the subtle bhutas

Being,

when changed,

there appeared the tattva called

consisting of the gunas

Thus

Prakrti

is,

and the source

of

mind and

Mahat

so forth."

according to the Saradatilaka, the source

of both the jlva-consciousness and the objects of jiva-con-

sciousness

composed

of the three

gunas

in inequilibrium.

commentary
May5, who
may also be called Creative S'akti, Mulaprakrti or Saguna
Brahma, namely, the aspect of desire and the aspect of knowledge.
In the aspect of desire She is composed of the three
gunas and in the aspect of knowledge She is consciousness.
As composed of the three gunas She is the cause of the
gross, subtle and causal bodies and as consciousness She is the
This

is

exactly what Satyananda says in his

on Mantra 8

cause of

The

all

" Hence

there are two aspects of

sensations and perceptions in the bodies."

monistic dualism of the Ta"ntrik cult

is little

under-

There seems to be a conflict between S'angkara's

MSySvSda and Tantrik sadhana though both are avowedly
sadhana,
monistic.
S'angkara's MSyavSda and Tantrik
however, belong to different fields of spiritual realisation and

stood.

do not consequently cross each other. In the field of sa"dhana,

Mayavada is more a speculation than a realisation and should
not interfere with the sSdhaka's struggle for spiritual achieve-

ment by means
be allowed to

Karmayoga. His monistic jRana must not

hamper his Karma. They should go together
of

and thus give the sUdhaka the highest reward of liberation

from worldly existence. If the two do not go together, it is

24

IS'OPANIgAD

abandon Jfiana, which is bound to be in

his case but a mere shadow of True Jfiana, and perform
Karma than that he should abandon Karma, which alone can
raise him by purifying his mind, and hold to that shadow. The
TSntrik sSdhana is the sadhana in which the two, Jfiana and
Karma, join hands to shower spiritual benefit on the sadhaka.
It may be asked, where is the authority for this coalition
between these natural enemies, Jfiana and Karma ? The
Tantra S'astra, which is believed by its followers to be true
But the
Revelation, no doubt furnishes this authority.
and fall
account
will
of
no
itself
be
authority of the Tantra
through if it contradicts the first and foremost revelation, the
Efruti.
The value of the present commentary consists in this
that it shows that the Tantrik principle of monistic dualism
which allows of a coalition between Jfiana and Karma is
better that he should

advocated

for

sSdhakas

in

the

The

S'ruti.

Is'opanisad

distinctly says

" Vidya

surpasses

Vidya."

and

A vidya,

he who knows the two together

death by AvidyS and tastes of immortality by

Avidya

means Karma and Vidya means

Being accompanied by Karma

of the sadhaka, that

Karma
Brahma only through

worships in his

is

to say, his Jfiana that the

is

Supreme Brahma.

Karma and

He

DevatS he

can perceive

the Devata he worships.

not an object of his direct perception.

practises

Jfiana.

this Jfiana is the Devatajfiana

Brahma

is

But gradually as he

Jfiana together, the

Karma

purifies his

mind
more and more till ultimately through perfect purification
of the mind the sadhaka, becoming free from attachment to
and enables the light of monistic knowledge to shine on

it

worldly enjoyment,

is

free

and through the perfection

from descent to the mortal world

of

monistic knowledge directly

There is thus a sequence in the

J8ana m the upward elevation of
the

effects of
spirit

till

Karma and
liberation

i*

INTRODUCTION

Karma

attained.

on the path

purifies the

to liberation

mind and

25
places the sa"dhaka

from which there

is

no

fall to this

mortal world, while JftSna alone gives absolute liberation

which the individual attains Nirvana, that

unification

is

merging

in

and

the one homogeneous Brahma

Aparoksha Jfiana, that is, direct realisation of

with

This Jfiana

is,

in

existence.

Brahma, and should not be confounded with the Devatajnana,

explained above, which is Paroksha Jfiana, or indirect knowledge of Brahmahood, coalescing with Karma to purify the
sSdhaka's mind and establish him in Aparoksha Jfiana, There
can be no association of Karma with Aparoksha Jfiana, for its
attainment is tantamount to the liberation of the Jlva. This
matter is very clearly dealt with by Satyananda in his commentary on Mantra 9. There is, in fact, an antagonism
between Karma and Aparoksha Jfiana. Where there is Karma
there is no Aparoksha Jfiana and where there is Aparoksha
Jfiana there

is

no Karma.

It

must, however, be understood that

Karma is meant sakama or nishkama Karma done by

one who has no Aparoksha Jfiana. All such Karma bind the

hereby

however highly placed that

existence may be.
But he who possesses Aparoksha Knowledge is liberated even in life, so that whatever he may do is a
individual

Jlva

to

mere

activity of his senses without binding effect, for the

existence,

become one with Eternal Brahma there is

none whom it can bind, as explained by Satyananda in his
commentary on Mantra 2.
individual having

Calcutta
18th January, 1918

JRanendralXl MajumdXr

TRANSLATION OF IS'OPANISAD
AND

SATYANANDA'S commentary

IS'OPANISAD
OF THE

WHITE YAJURVEDA KNOWN AS VAjASANEYA SANGHITA"

TOGETHER WITH THE

COMMENTARY OF SATYANANDA

SATYANANDA'S INTRODUCTION TO HIS COMMENTARY

I

bow

to

Brahma

Who

has no second,

is

doer, the enjoyer, the lord, the subtle, the

knowledge

most

itself, is

the

gross, the cause of

the cause of the world \

In the Upanisad consisting of eighteen Mantras beginning with

vSsyam " the desire-free seeker of liberation is the adhikari*,

" tea

liberation is the necessity,

means
is

of liberation

Atma.

This

is

the subject and indication of the

by the establishment of the characteristics

the connection*.

of

Atma

Liberation

realisation

Mental purification also

is

is

is

of

Atma

the realisation of the true nature

dependant on mental purification.

dependant on Karma.

Those who have

Atma

are liberated even

attained to a realisation of the true nature of

They have no necessity for Karma, nor do they despise Karma.

Those, however, who do not know Atma on account of their minds
here.

tbe world is Prakrti, and Brahma is the cause of Prakrti.

Person competent to study this Upanisad.
Every book to be useful must fulfil four primary conditions, (a) It must deal with
a specific subject. (6) It must be intended to fulfil a necessity, (o) There must be
persons competent to study it. And (d) there must be a true connection between the
subject and the fulfilment of the necessity.
* Svardpa.
1

'

The cause of

iS'OPANIgAp

30

Karma

and with resignation to

Those whose minds are,
in consequence of such performance of Karma, purified even in this
birth become liberated in life and, on death, are merged in Atmfi itself.
Those, however, among the performers of self-less Karma whose
being impure should perform

selflessly

tyvara for attaining purification of mind.

mental impurities are not removed in this birth, are, on death, placed
on the Devay&na Path, the path of gradual liberation. There they
gradually attain purification of mind, live in the Brahmaloka till the
end of the Kalka and are, at its end, merged in Brahma. All this which
is

in perfect accord with the findings of all

as

we

proceed to

comment on

the Mantras.

Vedanta,

we

shall explain

"That" or the Supreme Brahmin is infinite. "This"

or the creation is likewise infinite. Take infinity from infinity, the result remains infinity.
"The universe is an idea in Clod's minrl. The Cosmic hind holds the thought of the world. We
humans are parts of that thought ana, to a limited
degree, somehow share in thinking it. We see
objects distributed in space and experience events
ordered ir time. The experience of di recti or and
of time's succession is made for us >-y the mind.
Infinite duration and existence alone are real.
The <io? la-h ind is all-conscious, all-knowing aim
all-present. All points in space ar,'. all moverents
in time are hela within it. Yet in the very act of
revealing its own existence through the universe,
the world-bird hides its own truth, when God hegins to appear, it disappears. The universe of
finite loirs coj ti ibute.- towards the form of tie
whole Co.- ros, hut cannot by itsi If constitute it,
for even the totality of finite forms falls faxshort of it. The infinity of all it fir ites has a
value all i .,s own which transcends every possible
gatherirg-us of lesser values, howtver c-nnpiete
it he. world-! in a iic\er lofts any part of it when
it projects the universe, hotl-.in is. realdy taken
away fi'cm it and nothir." is re; lly aw.x-d to it.
The ,<ot lci-I'ird is not sepa rate f cm it,: rate rift Is
a na activities. It i s trul; in f ii ite . "
;

<

Selected ana auspted from

iaul J-rui'itcn's
Tlit; spiijTAi, oasis or iai.

IS'0PANI$AD
Benediction

Om

that

the perfect.

perfect, this is perfect,

is

Taking the perfect

from the perfect arises

of the perfect,

it is

the perfect

that remains \

Om
1.

By

peace, peace, peace

Is'a is to

be covered

all this, that

it

Do

should be enjoyed.

which

is

Hence by renuncia-

changeful in the changing world.

tion

not crave for any-

body's wealth.
All

this

visible

world,

consisting of

moving and non-moving

things and characterised by waste and accretion, should be covered by,

that

looked at

is,

as,

Brahma Which

is

consciousness.

Is'a is

Ruler, the creator, preserver and destroyer of the world.

And

Is'vara.

the doer.

Is'vara is consciousness

S'ruti

say,

"

He

is

That

the
is,

by virtue of His character as

the seer, the toucher, the hearer, the

smeller, the taster, the thinker, the determiner, the doer, the Purusa

who

is

the cogniser.

By

AtmS."

The meaning

Is'vara,
is

He

is

such as

established in the supreme undecaying

He

is,

the world should be covered.

that although in a worldly view things of the world

are worldly, in a spiritual view they are considered to be conscious.

1

This
that
that

This means the visible world.

is invisible.
Taking the perfect,
in reality Supreme Brahma.
of the perfect, that is, of the world, it is the perfect,

That means Supreme Brahma which

is perfect in the sense that

is,

is,

Supreme Brahmahood,
One Brahma, that remains. This mantra
Brahma." Brhadaranyakopanisad V. I. 1.

the
the

all this is

it is

amplifies the dictum,

" Certainly

IS'OPANIgAp

32
Mayas'akti of

It is the

Brahma which

is

possessed of infinite and

which evolves as the world. And this M&yatfakti

is consciousness because S'akti and possessor of S'akti not being
different, She is not different from Brahma.
She, again, is Mala-

inscrutable powers

the material cause of the world composed of Sattva, Rajas

prakrti,

and Tamas

This

gunas.

controls her

S'akti

own

consciousness and

appears as unconsciousness in order to enable JIvas to enjoy the fruits

Karma.

of their

In reality, however, there

is

nothing unconscious in

the world, as S'ruti says, "Certainly all this is Brahma " ; " All this
is AtmS, " ; " Purusa is this universe, karma, tapas, Brahma, supreme

immortality "

Brahma
It

" This Brahma,

Brahma

behind,

is

is

extends above and below.

and so

forth.

exhaustion of
that

look

is,

is,

own

is,

in a

manner

is

left.

Brahma

"

self or

anybody

it

is,

The

else.

should be

to bring about renun-

by forsaking the idea

fruits,

Anybody's wealth, that

from Atm5.

belonging to

in front,

is

the whole world being Brahma,

without craving for

different

immortality,

In fact, this vast universe

enjoyed by renunciation, that

ciation,

is

Wise men whose minds have been purified through

the fruits of Karma cover the whole world with Brahma,
at it as Brahma.
World means the earth and other

Hence, that

lokas

Which

on the right hand side and on the

of its being

any object of desire

sense

is

that

when

all

objects of desire appear as consciousness their character as objects of

Bhagavan*

desire vanishes.

oned,

Partha,

by AtmS, then
2.

is

also

has said,

the desires of the heart

all

"When
and

is

man abandAtmS

satisfied in

he called quietminded."

by doing work in this way that one may

hundred years. To you man

It is

desire to live here a

there
will

is

not

thus no

way

other than this by which

stick.

The man who

in this way, that

does work, that

is,

without craving for

is,

allows his senses to operate,

with the knowledge that

fruits,

that one

may

'There are seven lokas, that is, habitations

Maha, Jana, Tapah and Satya. Bhu is the earth.
*

Karma

Shrikrishna in the BhagavadgltS.

all

is

Brahma and

desire to live here on earth

for JIvas, namely,

Bhu, Bhuva, Svah,

SATYXNANDA'S commentary
.a hundred years, that

a long

is,

There

no way other than

that is, you will not get the

that

this,

The word you

life.

man.

that this applies to every

not stick,

is

of

liberation-in-life

used to indicate

way

other than

Karma
The

Karma.

fruits of

who know Atma

those

is

thus no

work, by which

selfless

is,

33

state of

indicated here.

is

will

So

long as the body exists even no wiseman can live inactive, for he

has his senses and

says the

is

subject to prarabdha

to Arjuna, "

same

remain really inactive, for helplessly everyone

gunas

Bhagavan

Karma.

Nor can any one, even

is

also

an instant,

for

driven to action by

born of Prakrti."

Now,

who knows

has been said in the First Mantra that he

it

Atma to be Brahma and is liberated in life sees Brahma everywhere

even while doing work through the operation of the functions of the
body under the influence of Prakrti or for the teaching of men. In
the Katha Upanisad also

it

Ever conscious has eleven

is

said,

is

The

Unborn and
Him) one does

seat of the

By working

gates.

not grieve, but being liberated,

"

(for

saved (from rebirth)

".*

If

such a

AtmS wants to live even a hundred years Karma

The expression " desire " is here used simply
for laudation, to show that no amount of Karma can bind one who
The conflict between J nana and Karma is to be
is liberated in life.
understood to exist in relation to the Sakama and Niskama Karma of

liberated

knower

of

does not attach to him.

the ignorant and not

of wisemen.

in

relation to the

mere

activities of the senses

Like the performance of the duties of a Kshatriya by

Bhagavan Vasudeva *, the activity of the senses of wisemen is not

8
" Nor
such work as binds the Jiva to the world-tree. Smrti says,
"
do actions attach to Me nor do I desire for the fruits of action
" O Dhanafijaya, T actions do not bind him who is self-possessed "
;

Karma

is

of three kinds

the consequence

begun

is

to bear fruits.

the present
(3)

(1)
life.

Prarabdha. which has begun

(2)

KriyamSna. which

Sanchita, that
is

is.

to

stored,

work and of which

which has not yet

being earned by present action.

The Sattva, Rajas and Tamas gunas.

The Unborn and Ever-conscious is Atma.

The seat is the gross body. The eleven

two nostrils, the mouth, the navel, the generative
cates are the two eyes, the two ears, the
apertuie at the crest of the head.
organ the anus and the Brahmarandhra, that is, the
*Work done by wisemen who know Atma is mere activity of the senses to which he
attaches no ahangkfira.
Visudeva is Shrlkrishna. He was a Kshatriya and, although an incarnation of
caste he had assumed.
IVvara, performed all the duties of the
The GitS SmrU.
' DhanaBjaya is a name of Arjuna.

fSOPANIgAp

34
"

He whose Atma has become AtmS of all

doing work "

is

and so

Him who

has seen

is

which harbour

S'ruti says, "

forth.

is

and

Karma

all

The knot

Purusa who

is

supreme equanimity "

3.

Asurya

is

is
;

men who

kill

After speaking of

washed clean

and so

the

When

the seer sees

doer, the lord, the source of

the

with blinding darkness.

the

of the heart

removed, the mortal becomes

in his heart are

Brahma, then the wiseman

attains

is

immortal and tastes of Brahma even here"; "

the shining

not affected even by

destroyed of him who

the cause and the effect " ; * " When all the

cut, all doubts are dispelled

desires

beings

of virtue

and

Lord

sin

and

forth.

name

of the lokas

To them

covered

they go after death,

A"tma.
the state of liberation in

by a thorough knowledge of Atma,

in

this

life

characterised

Mantra the Upanisad

speaks of the state of delusion characterised by a thorough want of

knowledge
shine,

it

of

Atma

in

which one thinks, " consciousness does not

does not exist."

Suras are wisemen.

Those who are not

suras are asuras, thoroughly devoid of the knowledge of Atma.

In the
"
Wherefor Devas and Asuras struggled," the
story beginning with
Chandogyopanisad, by saying that " the Asuras struck (the prana)

with sin," indicates that they are darkness

blind

itself,

destitute of the light

The Kathopanisad says, " How

can that (Atma) be known from any body other than who believes in
its existence," and, " Of the two (upadhi-ridden Atma and upadhifree Atm5) upadhi-free Atma should be realised as existing in Truth.
The Truth favours him who realises (AtmS) as existing." Hence the
Upanisad indirectly points to the infidel who does not perceive the
existence of Brahma in either svarupa or tatastha aspect.
In the
Gita S'astra also it is said, "Men, who have the nature of Asuras,
know neither devotion (to duty) nor abstinence (from evil). Neither
of

Atma

egotism, sinful.

The knot of the heart consists of desires.

The cause and the effect is Brahma. The cause

effect is the world.

* Consciousness

the physical body.

principle,

is

the cause of the world and the

does not appear as an independent principle and not an attribute oi

Hence, there is no existence of consciousness as an independent

satyXnanda's commentary

35

The

cleanliness nor good habit nor truth exists in them.

1

say, is without truth, without basis, without

by mutual union and caused by

lust

world, they

an IVvara, brought about

and nothing

Holding these

else.*

views, these ruined selves of small understanding and fierce deeds

prevail as enemies of the world for

destruction," and so forth.

its

Lokas having the character of asuras are asurya

derived from root lok, to obtain, and

loka

is

that

is,

Karma

of

fruit

The men who

kill

Atma

are the

Atma
The Karma which

consisting of consciousness.

men who, through

with faith and resignation to

and so
there

no return.

is

is

leads to

Is'vara,

Brahmaloka

The men,

no undecay-

Fruits of

aspect of Brahma-consciousness and

forth,

Covered

Karma

consists in the worship of the

are of three kinds.

tatastha saguna

obtained,

the darkness of delusion,* devoid of

is,

delusion of intellect, think that beyond the body, there

ing and undying

is

consisting of a particular rebirth.

with blinding darkness, that

the light of Atma.

The world

lokas.

means what

is

performed

with a mind purified by tapas

by the Devayana Path whence

however, of impure minds

who

consider

heavenly happiness to be the highest object of attainment and to that

end perform Yajnas and so forth with a craving for their fruits, their
Karma leads them to the Chandraloka by the Pitryana Path from

which there

is

a return to this sangsara.

the body to be

Atma and

deluded, for them there

no journey

is

who

consider

to the next world either

Devayana Path or by the Pitryana Path.

birth and die

Those, again,

are devoted to this world and thoroughly

On

repeatedly without interruption as insects,

other ephemeral creatures.

The

by the

the contrary, they take

flies

and

lokas of these ephemeral creatures

are asurya, covered with the blinding darkness of perfect ignorance.

says.

S'ruti

"

The

peaceful

men who,

living

in

forests

on alms,

practise tapas and s'raddha and wisemen become taintless and by the
solar gate go where resides that immortal Purusa of undecaylng
self "

"

The deluded men who

consider Yajnas and works of public

' This the view of ChSrvSka.

' Moha.
Basis of dharma and adharma.
The secondary aspect in which 5tma has assumed the upadhi of gunas.
* The loka of Brahma or Hiranyagarbha.
* Peaceful men are men whose senses have been withdrawn from their objects men
1

belonging to the vanaprastha and sanyasa as'ramas.

Tapas Duties of own atframa.

SfraddhS Knowledge

of

Hiranyagarbha and others.

36

IS'OPANISAD

and do not know of any thing

utility as the best

better, they enjoy

on

surface of heaven earned by their good deeds and thereafter enter

"

Now,

two
paths go these little ephemeral creatures who are born again and
This is the third place " " The means of attaining to the
again.
into

or even a worse loka "

this

to neither of these

next world

beyond

it
;

not revealed to the child

and deluded by wealth.

objects

again "

is

whoever

and so

This

who

is

is

attached to worldly

the world, there

thinks thus comes under

my sway
2

none

again and

Smrti also says, " White and black,* these

forth.

By

are thought to be the world's everlasting paths.

who

is

returns not, by the other he

who

the one he goes

returns again "

" Cast into

wombs of Asuras, deluded birth after birth, attaining not to Me,

Kaunteya, they sink into the lowest depths " and so forth.

the

Unmoving and

4.

one, swifter than the mind,

Devas do not get

Running It surpasses

It

Karma

in

the

ris'va

places

After

showing

all

the

state

moves before (them).

Non- moving, M5ta-

It.

of

and the

possess perfect knowledge

as It

others.

liberation

in life of those

who

state of blinding darkness indicated

by ephemeral existence of those who are perfectly ignorant, the

Upanisad proceeds, in this Mantra, to show the nirguna and saguna
conditions of the primary and secondary aspects
is

consciousness.

Unmoving

One

condition, nirguna.
at all times

and

in

all

(anejat), that

(ekang), that
things.

is,

is,

of

Brahma Which

devoid of

all

change of

without a second, the same

In Nirguna

Brahma Which

is

pure

and perfect consciousness there can be no diversity either in itself or

But when Its connection with
in own class or in different class.*
JVisemen

Householders

who know PanchSgnividya, or

the science of Five

Fires (See Chhindogyopanisad V, 3 ff).

Taintless free from virtue and sin.
Solar gate the DevaySna Path.

'

Immortal Purusa Hiranyagarbha.

Of undecaying self living so long as the sangsara
Child, that is, one who is senseless like a child.

My, that is, of Death.

The Devaysna Path is

lasts.

called white because knowledge shines in it. The Pitryana

dark because there is no light of knowledge in it,
* Primary svarupa.
Secondary tatastha.
la itself svagata.
In own class svajeaya, In different class Vljitiya.

Path

is called

satyXnanda's commentary
gunas becomes manifest, then there appear
Is'vara possessed

of infinite

The mind

that

Swifter,

extremely

is,

assumes the shape of a

restless of all

This

is

Supreme

diversities apper-

said in swifter than the

mind

here stands for all the inner senses).

thing every moment,

different

Brahma assumes

worldly things.
1

The mind which

changeful.

restless,

and producing the movement

as the

It,

and inscrutable powers,

taining to Its secondary aspect.

(manaso javlyah).

in

37

is

the most

Maya

the aspect of

of desire for creation in Itself, creates

the world, constantly changing, out of that movement. " He desired,

" In the beginning there was this
I shall become many for creation "
;

Atma

alone.

lokas "

else

" Out of It appear

He

appeared.
life,

mind and

desired,

many

other places S'ruti teaches that

what has to be
its

being

the

mind

vrtti * the

Brahma

created.

takes,

is

Brahma

the

its

impressions.

presiding

Brahma

first

The Devas,

Brahma, on account of
S'ruti says, "

The

Kathopanisad

its

Karma according

it,

that

them, that
the

is,

and Tamasik impurity.

Him

the knowable, of

says,

to

."The

and not the inner Atma."

Else-

there

Self-manifested

is

It

no

One*

Hence they

As

this

per-

moves before

as It engages Itself in creation prior to the activities of

mind and the senses

says,

do not get

is,

smote the senses by making them outward-going.

ceive outward things

and

the Shining Ones, the deities

is,

their Rajasik

He knows

in these

creates Itself as that vrtti in

over the senses, do not get

where also
knower."

that

both the creator and

mind on account
Whatever form of

created.

order to enable the mind to enjoy the fruits of

4

is

swifter than the

and

creator

shall create

all the senses, space, air,

water and earth, the supporter of the universe "

fire,

of

Nothing

for their

"The Purusa who wakes among

desire for them, that

is

The Kathopanisad

purpose

also

the sleeping, making objects of

the Light, that

is

Brahma, that

is

called

is a diversity of the nature of leaves, branches and so forth of a

Svajattya diversity is a diversity of different individuals of the same class, as of
different trees. Vijatiya diversity is a diversity of different class, as of trees, men, birds,
beasts and so forth.
1
The inner senses are manas, buddhi, chitta and ahangkara.

Svagata diversity

tree.

' Movement Kshobha.

'Vrtti function. Preception of an object means that the mind has functioned as,
taken the shape of, that object.
4 Impression samskira.
' SvayambhO, Supreme Is'vara of whom there is no creator.
6
Objects must be created before the mind and the senses can move towards them*

IS'OPANlgAp

38
Immortality.

It

Or, 1 because

works,

It

is

being prior
"

By whom

the refuge of

is

all

None

the lokas.

surpasses

It.'

Brahma sends

the mind and senses to their respective

moving before them, the activity of the sender
the sent. The Talabkara Upanisad first asks,

said to be

that of

to

desired and sent does the

does the Prana

move

first

By whom

whom

mind move? By

engaged

desired do people speak

What Deva does engage the eye and ear ? " and then answers, " He
who is the ear of the ear, the mind of the mind, the speech of the
This establishes

speech, the Prana of the Prana, the eye of the eye."

Brahma

that

"

He

is

the root of

all

Elsewhere, S'ruti says,

perceptions.

who

the determiner, the doer, the Purusa,

thinker,

He

is

the seer, the toucher, the hearer, the smeller, the taster, the

established

is

as

It

is

saguna

the cogniser.

the supreme undecaying Atma."

in

nirguna, again

or

running

says,

In order

Brahma according

bring out the contradictory characteristics of

to

is

It

surpasses

Running (dhavatah), that is, becoming active, It (tat),

Brahma, surpasses (atyeti) others (anyan), that is, the mind,

others etc.

that

is,

senses and so forth.

Brahma
is

Non-moving

nirguna aspect thus.

the

is

After speaking of the saguna aspect, speaks of

Principle

is

without a second,
different.

is

only consciousness,

May5

inscrutable powers, It appears as

Brahma 1 and

is

It

on account of

Nevertheless,

As Brahma, Which

and unchanging.

inactive

consciousness,* holds

means that the

(tishthat)

cannot change into what

being possessed of

Its

in creation.

Maya,

Tamas gunas.
Chinmayl. The gunas

impressions in the form of Sattva, Rajas and

She

is

Gunamayl

despite

Her being

nothing but Chitsakti on account of the

principle.
in

Brahma, which

the form of

is

here.

As

Maya composed

Creating

existence

S'ruti
it

before.

He
Out

says,

Hence
also are

absence of any second

"

it

gunas and then

Itself

accomplishment

of Its

of these three

He

for the

created

entered into
of

is

perfect consciousness, creates the world

assumes the character of Jiva therein

world-play.

Who

unbeginning Karmik

in Herself

it

"

all this,

everything that

is

" This (world) was non*

arose existence.

Then He

created

'An alternative meaning. It is the rule with commentators that among many
possible meanings, the more appropriate ones are placed later, the most appropriate one
coming the last.
'Brahmamayl.

*ChidrOpinl.

satyXnanda's commentary
Himself"; and so
firmament, that
consisting of
1

activity

Matariswa, that

forth.

Air, that

is,

he

who moves

Prana places

Prana.

is,

is,

39

in

It,

Brahma.

karmas, resting in

it,

in

Brahma, because

places

all

Karma,

all

Dharma and Adharma,

in the

Prana, which

is

in reality

they are nothing but Brahma.

It

5.

near
In

It is

within

It

all

more

in order to

(ejati),

gunas

in the aspect of

that

owing

to

as It

Saguna and Nirguna.

is

becomes active owing

moves

inactive

is,

Maya.

want

It

moves not

Brahma,

It,

//,

Brahma

is

in the world.

is distant,

gunas

within

remains

in the aspect of

because in Its nirguna

near, because in Its saguna aspect It

It is

Brahma,

to connection with the

aspect It is unattainable by the mind or the senses.

" Which speech fails to reach along with the mind."
It
is,

of the last

(naijati), that is,

of connection with the

perfect consciousness.

is

clearly put forth the contradictory character-

Brahma according

istics of

moves not It is distant, It

this and It is outside all this.

Mantra the Upanisad repeats the purport

this

Mantra

moves,

is

S'ruti says,

near, that

is

everywhere

in

all this, that is, within all visible things of

the world in the aspect of conscious Atma. S'ruti says, "Atma exists
in the hearts of creatures "; " Him who is seen with difficulty, is hidden,
exists entered

ancient

who

is

into things,

"The one

in

all

is

seated in buddhi, exists in the cave*,

controller, the

things "

and so

Arjuna, resides in the hearts of

Atma

forth.

all

in all beings "

"

Smrti also says, "

beings."

is

The Atma
Is'vara,

It is outside all this, that

Brahma is outside all things of the world as the object of enjoyThe Mundaka Upanisad also shows the contradictory
" It is great, divine and unthinkable.
It
characteristics of Brahma
is,

ment. 4

also appears subtler than the subtle.

distant.

more distant than the

To

those

who can

see,

the heart."

KriyStmaka.

of blood

is

near within the body.

It also exists

It resides in

It

and so

PrSQa

is

forth are

the vital air, and constant activity in respiration, circulation

it the vital character.
Hence it is said to be

what gives

activity itself.
'

The cave

Everything

* Eternal.
the body full of troubles.
is here conceived to have an inside and an outside.
In fact, the thing
itself oonsists of this inside and outside.
The inside is XtmS and the outside the object
of enjoyment (bbogya).
is

40

ItfOPANlgAD

He, who sees

6.

all

Stma

beings in A.tma and

in all beings, does not therefore

speak

ill.

Brahma within and outside

all the world, the Upanisad proceeds to explain how men who are
liberated in life, are united with Atma and know Brahma, see Atma
everywhere.
He, the knower of Brahma, who sees all beings, that is,
After speaking of the existence of

all

things

(atmani),

the

of

that

world which are parinamas of Maya, in Atma"

Atma

in

who

is,

perceives that the

things,

all

is,

who

he

perceives that the

him as conscious Atma also exists as all the

the aspect of Maya.
He who sees Atma in all

exists in

things of the world in

beings, that

That

Atma.

as

is,

Brahma Which

Atma Who

in

is

him

is

also the

space in the cup, the curtain and so forth.

like

Just as the distinctions of cup, curtain and so forth do not in reality

make any distinction in the space in them, so distinctions

do not make any distinction in Atma. He who perceives
not therefore, that

speak

ill,

Jlvas

fail

because

in

is,

Atma

consequence of
is

to perceive the

It is

The one

because

in all things that failure to get

happiness always and everywhere induces them to speak

S'ruti says, "

this does

this monistic perception,

the seat of supreme love.

One Atma

of things

Atma

controller, the

ill

in all beings,

of things.

who makes

Perpetual happiness comes to the peaceful men

" He who knows
in themselves and not to others "

one form into many.

who

Him

see

not afraid of anything "

the Bliss of

Brahma 1

also says, "

As the mighty

so

know

that

Yoga,2 sees

all

Atma

same everywhere "

air,

in
;

all

"

"

and so

and so

moving everywhere,

beings are seated in

beings and

all

Me

"

is

Smyti

seated in space,

He whose self is in
Atma. He sees the

to this Yog!
is

forth.

"

beings in

Supreme joy comes

whose troubles have ceased, who

peaceful,

Brahma

is

sinless

whose mind

is

and has become

forth.

whom all beings have become Stma", what

what grief can there be in that (Stm5, of
the wiseman who sees oneness ?
7.

In

delusion,

1
The Bliss of Brahma means the Bliss which
and not two different things.
'That is, whose mind has attained samadhi.

is

Brahma.

Bliss

and Brahma are one

satyXnanda's commentary
This Mantra repeats the purport of
In

nonduality.

whom

become Atmd, that

Atma.

Principle,

preceding Mantra for

him who

sees

all beings

have

beings to be the

One

the absence of delusion and grief in

stating

clearly

:the

4i

(yasinin), that

is,

he

who

which Atma,

in

is,

perceives

all

Grief and delusion caused by attachment, hatred

who do

know Atma and

who know Atma,
are devoid of dualism and have a pure mind, free from desires.
The
Katha Upanisad says, " There is nothing manifold here. He who
and so forth are possible only

many

perceive that

sees as
this

if

there

clearly

is

in those

not

things exist, and not in those

manifold existence here gets death after death," and

indicates

that

men, who see manifold

only ignorant

existence, that return to sangsara again

and again on account of

being subject to grief and delusion.

Those, however,

who

their

perceive

the Monistic Principle are, on account of their being free from them,
liberated from the wheel of sangsara.
S'ruti says, " Just as pure

water being poured into pure water becomes the same,

so,

O Gautama,

who knows " " It is Atma. He

who knows this himself enters into Atma " and so forth. S'ruti also
for which desire
says, " If the person knows Atma as This I am
with
the troubles
and for whose purpose should he trouble his Atma
of the body ? " " By knowing Him who is seen with difficulty, is
becomes the Atma

of

the

Muni

'

hidden, exists entered into things,

cave and
peaceful

ancient

is

man

Who
sent,

seated in buddhi, exists in the

is

and shining, by means

forsakes joy

and

grief "

He encompassed

8.

less,

',

and so

of

spiritual

Yoga, the

forth.

the white, bodiless, pain-

The SvayambhB,
is omniscient, rules the mind and is omnipreproperly distributed the desires among the

nerveless, pure

and

sinless.

eternal years.
After speaking of the world as
this

Atma and

knowledge, the Upanisad proceeds

in

this

of the greatness of

Mantra to show the

saguna character of that Atm as body, Jlva and

nirguna character as the Kutastha.
"*

Muni means

the meditative

mam

Is'vara

and the

He, Atma, becoming Saguna,

*

Vide ante, commentary cm Mantra

5.

42

IS'OPAN*$At>

encompassed

The

in

Tamas,

Encompassed whom ?
dirt of Rajas and

the forms of body and JIva.

white (s'ukra), that

what

is,

is

free

from the

In the word nerveless, nerve stands for all instruHence the word means inactive. Sinless, that is,
devoid of the sangskaras of dharma and adharma. S'ruti says, " The
Purusa is shining, formless, existent with inner and outer objects,
unborn, pranaless, mindless, white, supreme beyond what is supreme
shining.

ments of work.

and undecaying." 1 These are the Svarupa or primary characteristics

The Mandukya
of Brahma, indicative of
Its Niskala* aspect.
Upanisad says the same thing

Atma,

as, "

The Fourth

in

determining the Fourth

considered to be

is

He Who

'

State of

unseeable,

is

unusable, untakeable, undefinable, unthinkable, unspeakable,

is

proved by the perception of one

all

prapancha

existence
in

Whom

Whose

in all conditions,*

Who is unchangeable, auspicious and

Who is pure Chit * is encompassed by

ceases,

Nirguna Atma

non-dual."

Atma

Saguna Atma by means of three bodies characterised by wakefulness,

dream and sleep. Inspite of being thus encompassed the Atma is really
bodiless for, although He presides over bodies it is not possible for Him,
;

on account of His having no connection with gunas, to be endowed

with the characteristics of
"

Maghavan,

seat of this

who has
body.

this

body

bodies.

The Chandogyopanisad

mortal, in the grasp of death

is

immortal bodiless Atma.

a body.

Good and

But good and

The meaning

is

that

evil

evil

Good and

says.

it is

evil influence

the

him

do not forsake a thing which has a

do not touch that which has no body."

Atma

as Nirguna

Kutastha

is

bodiless

and

as

Saguna JIva is possessed of body. The pure consciousness of Saguna

Atma is more or less suppressed by the gunas in Himself and thus
He becomes a JIva and a body. Nirguna Kutastha Atma is encompassed by these JIva and body aspects of Saguna Atma.
It is the
opinion of
else.

all

Upanisads that only one Principle exists and nothing

This principle

whole world

*"What

is

is

Brahma which

consciousness.

is

consciousness.

Hence the

In creation this consciousness appears

is supreme and undecaying" is Praktti which is supreme beyond its

Nirguna Brahma is supreme beyond Prakfti out of which all Vikftis arise.
Niskala is unconnected with Kala or Prakfti.
' Cbaturtha or Turlya.
* The conditions of wakefulness, dream and sleep.
* The phenomenal world.
' Consciousness.

effects.
*

SatyXnanWs commentary
in
it

43

every body both in perfection and in imperfection.

KCUastha and in imperfection

is

perfect consciousness

Creative S'akti

it

become imperfect

possessed as

In perfection

is

JIva and body.

Because of

does

unbeginning

its

Is this S'akti

of inscrutable S'aktis.

it is

How

consciousness or something different from consciousness

She 1

is

consciousness on account of there being actually no difference between

a S'akti
is

and the possessor of a

How

S'akti.

does Creative S'akti

We

consciousness take away* consciousness?

Brahma

possessed

is

The

of inscrutable S'aktis.

"This heart* and mind,

also says,

this

have

said,

who

because

Aitareya Upanisad

consciousness, Is'varahood,

knowledge, true knowledge, 4 intelligence, sight, sustenance,

scientific

thinking, talent, sorrowfulness, remembrance, determination, persever-

ance, vitality, desire,

knowledge.
these

and

This

is

dominance

Brahma,

all

names

of

true

this is Prajapati.

All

these are the

this is Indra

Devas, these

fire,

space, water

five Mahabhutas, namely, earth, air,

and those small and other creatures the causes and the
;

rest,

namely, those born of eggs, those born of the womb, those born of
moisture and

those

whatever

elephants,

immovable

all

this

lished in knowledge.
in

knowledge.

springing

derives

its

The world

Knowledge

out of the

soil

animals walk or

living

fly

kine, men,
and whatever is

existence from knowledge,

is

is

estab-

derived from knowledge, established

Brahma."

is

horses,

It is

owing

to the

Karmik

impressions of Jlvas consisting of desires for enjoyment that the

phenomenal world* appears

in

Vyavahara as unconscious.

Under the

influence of impressions jlvas desire enjoyment, and the phenomenal

world of enjoyment appears for the satisfaction of these desires.

is

owing

to the imperfect consciousness of Jlvas that

It

they desire

enjoyment and regard the phenomenal world as unconscious and

enjoyable.

Hence impressions

consciousness.

out of gunas.

Her own

The

are

the cause of Jlvas' imperfect

impressions are composed of gunas and evolved*

Maya, the Gunamayi Creative

S'akti of

perfect consciousness in the aspect of

impassions and appears as JIva and so

forth.

Brahma, covers

Karma and Karmic

S'ruti says,

"The

3
' Heart (hrldaya), the seat of buddhi.
Literally, reduce.
Consciousness SangjBina. Scientific knowledge Vijflana Is'varahood A jff ana.
True knowledge-Prajnana.
* Phenomenal worldprapaflcha.
' Parinama.
1

Sristis'aktf.

44

IS'OPANI?Ap

Chhandas, 1 Yajnas, Kratus,' Vratas,* the

that* the Vedas speak

bound

is

to

Mahes'vara.'

and so

It

He

created

entered into

as

is

this,

that

He

all this

S'ruti

and May!

world

play.

"

He

is in

is

to be

pervaded "

desired

I shall

Performing tapas

performed tapas.

everything that

This

it."

all

this universe, the other

to be Prakrti

Brahma's creative

for creation.

all

May! * creates

know Maya

by His limbs

is

This

forth.

become many

of,

by Maya

it

the future and

past,

the world.

proves that the creation

Creating
is

it

He

derived from

karmik impression, and tapas, that is, knowledge.

Hence there are two aspects of Maya, who may also be called Creative

desire,

that

is,

S'akti,

Mulaprakrti or Saguna Brahma, namely, the aspect of desire

and the aspect of knowledge. In the aspect of desire She is com-

posed of the three gunas and in the aspect of knowledge She

consciousness.

As composed

of the three gunas,

She

is

is

the cause of

the gross, subtle and causal bodies and, as consciousness, She is the
cause of all sensations and perceptions in the bodies. The three

gunas also are not different from consciousness. In dissolution they

exist in the form of Brahma. S'ruti says, "Then* the One 8 lived
windless, 10 united with Prakrti.

good one,

this

second

and so

*'
;

Nothing existed besides

It "

"

world existed before as existence, one and without a

forth.

At the end of dissolution also the gunas

exist as consciousness, in a state of equilibrium, as the self of Iffvara,"

which I&vara

for

and so

is

possessed of the qualities of omniscience, rulership

"

They (the Yogis) saw the S'akti who is

Her own gunas," that is, the primary aspect
of Creative S'akti in which She is perfect Brahma-consciousness is
hidden when She appears as the three gunas. For the purpose of
forth.

S'ruti

says,

the Deva," hidden by

creation this Bhagavati S'akti forsakes, in part, the state of equili-

brium and homogeneity," and becomes heterogeneous as three gunas

*

*
*

Chhandas Vedas.

>

Vratas are vows such as ChSndrSyana.

The present is included in this "all that ".

Kratus are a class of yajBss.

Mayipossessor

Mahes'vara Supreme

of

MSyS.

Is'vara.
The highest creator.
parte.
Although Mahesvara is impartible, parts are attributed to
in the analogy of diversities in the world.
11 dissolution
*
Brahma or Purusa.
u Windlessbreathless.
Brahma-existence does not require breathing. Breathing
is a physical characteristic, dependent on the existence of air and the
body. In dissolution
however, nothing exists save Brahma-existence.
'

Limbsavayava,

Him

" I^r'
"

Is'varStmanS.

One

" The Deva here

is

Shining Brahma.

Ekarasatva.

satyXnanda's commentary

45

by virtue of Her possessing inscrutable powers. Hence the world, in

which She, again, enjoys as Jiva owing to Her connection with the
gunas in inequilibrium and rules everything as Isvara owing to Her
connection with the gunas in equilibrium.

Never do the gunas

separated from consciousness, because consciousness

Hence the theory

exist

all-pervading.

is

from consciousness becomes

of their being different

untenable, as also for the reason that at the end of dissolution they

Which

out of Brahma,

appear

merge into

dissolution

sung.

In

consciousness,

is

S'ruti

It.

and,
" This Supreme

says,

the three are well-established.

It

It is also

three are object of enjoyment, enjoyer and director

that

is,

the Undecaying One,

Nirguna Brahma.

is

Atma

the encompassing character of Saguna

Mantra proceeds
is,

possessed

He

powers

and as the world.

Omniscient, that

This indicates that

He

mind

this

present that

mean,

also

He

is,

exists

He

(arthan),

above (pari

upari)

time.
says,

Time
" The

thus

year

is

Jiva, the

Svayambhu, that

virtue of

He who

spoken to
Prajapati.

original

all

things.

is

His being

sees everything.

Rules the

is,

as

It

may

it

should be.

Desires

for welfare in the

Eternal years means eternal

be eternal.

He

paribhit.

Omni-

This indicates that

Karma performed

Years stand for time.

is

that

impressions of

is,

After speaking of

Himself appears as Iffvara

is,

The

all sides.

(Yathatathyatah),

that

world.

next

By

at

and Aksara,

presides over the subtle body.

presides over the gross bociy also.

Properly

presides over the causal body.

indicates that
exists on

body and as

Director.

as

Himself, causeless.

inscrutable

of

Him

speak of

to

He who becomes

as

again,

Brahma is
Aksara." The

has

The

Pras'nopanisad

two paths, southern and

Those who perform Yajnas and so forth attain the Lunar

These return again. Hence these Rsls who desire progeny

northern.

Loka.

go to the south
faith *

and vidya

*.

'

And

those

who

seek

Atma by brahmacharya

go to the Sun by the northern path

4
,

Here also

Director prerayita or niyants He who directs and controls all enjoyment.

three aspects of Is'vara in which He presides over the causal body, subtle body
and gross body are called Is'a, Sutra or Hiranyagarbha, and Virat or VaishvSnara.
* Celibacy and all-round physical and mental purity.
* The PitrySna.
' DevatajH&na, the knowledge that Prajapati is Atma,
S'raddha.
1

'

The

Th DevaySna.

46

ItfOPANISAD

Karmas

places the

S'ruti

year, month,

who

Prajapati

in

personates the

day and night.

9.

Into blinding darkness they enter

who

prac-

who

Into even greater darkness they

avidya".

tise

men

of

are attached to vidyS.

This and the following Mantras explain the varieties of those

Karmas and where they are respectively placed. Karma for the next
world is of two kinds, namely, that which causes return to this world
and that which gives immortality. The wiseman who knows Brahma
and perceives non-duality, or " who sees all beings in Atma and Atma
in all beings " and " in whom all beings have become Atma," there is
nothing he has got do, for he has no necessity and no hankering for

He becomes

the next world.

he does Karma

it

Second Mantra.

S'ruti says, "

"

When

lord and source of

and

sin

spotless,

the seer

When

all

and even

This has been said

does not bind him.

if

in the

the desires resting in his heart

becomes immortal and

are removed, then the mortal

here "

liberated even in this world

sees the shining Purusa

Brahma

tastes of

who

the doer,

is

Brahma, then the wiseman

is washed of virtue and

supreme equanimity " He is the best of

attains

Brahma-knowers who sports

in

Atma^and does

work "

(similar)

"

The desires of him whose desires have been gratified * and who
" Those who are dehas known Atm5 all disappear even here *
voted to Brahma are merged in Brahma and freed from birth " and
;

Smrti also says, " But the

so forth.

with Atma, and

satisfied

to do.

For him there

is

is

content

in

no interest

man who

Atma,
in

for

rejoices in

him there

AtmS,

is

is

nothing

things done in this world,

nor any in things not done, nor does any object of his depend on any

being"; and so forth. But everyone is not entitled * to knowledge

is
eternal, pure, enlightened and liberated.
of Brahma, Which
1
*
Brahma
is for wisemen
alone.
The ignorant are
to
Attachment
attached to Karma.

So long as the mind is not purified,

The mind is not purified

not be perfection of knowledge.

1

Jlva.

(dispassion)

and so

Adbikarl.

forth.

Similar work

there canso long as

meditation, cultivation of knowledge, vairayga

4
who has no more desires.
In this life.
T
Nistha.
JBn|,
*

is

That

is,

satyananda's commentary
there

Niskama

an end of

not

is
1

Karma

ignorant

is

Desires cannot cease so long as

desires.

Hence ignorant men who seek

Niskama Karma. Such

not practised.

by

should

liberation

all

means

practise

men, however, as are thoroughly deluded and seek the

happiness of a

life in

Heaven, perform the Karmas prescibed

and Smrti with a craving

for their fruits

and thus abide

Their desires do not cease and their Sangsara

says, "
their

47

The boys

who

purpose has been

live in

in S'ruti

in ignorance*.

does not end.

S'ruti

ignorance in various ways, think that

fulfilled

Men who

*.

do not know (Atma) through attachment.

ends and stricken by grief they then

fall

are devoted to

Hence
"

"

their life in

Karma
Heaven

The deluded men who

consider yajnas and works of public utility as the best and do not

know

of anything better, they enjoy

on the surface

of

Heaven earned

by their good deeds and thereafter enter into this or even a worse
loka;" and so forth. Smrti also say, " Enveloped is knowledge by
this constant

Kaunteya

',

enemy

of the wise in

insatiable like

fire

"

Soma-drinkers, the purified from

pray for

life

Lord

Suras

of

in

Heaven.

*,

"

sin,

the form of desire which

The knowers
worshipping

of the three

Me

with

is,
T
,

the

sacrifice,

They, ascending to the holy loka of the

enjoy in Heaven the pleasures of Devas.

They,

having enjoyed the spacious loka of Heaven, their virtues exhausted,

enter into the mortal loka.

Thus

following the

Dharma

the three, desiring desires, they get birth and death "

enjoined by

and so forth.
The ignorant men, however, whose minds being enlightened by Guru
or S'astra, consider Heavenly happiness to be small, and, knowing
Brahma to. be bliss, wish for a permanent cessation of the sorrows of
;

Sangsara, and, thinking the Devas worshipped in various Karmas to

be Brahma

Itself,

perform the duties of their castes and isramas

Selfless with no purpose.

Physical existence subject to birth and death.

',

AvidyS.

The word is indicative of foolish existence.

That is, there is nothing beyond Karma, to which they are attached.
' Son of Kunti, Arjuna.

The three, that is, three Vedas.

The Lord of Suras is Indra.
The as'ramas, or stations of life,

are four, namely, Brahmar.hsrya, Garhasthya,

Vanaprastha and Sannyasa. BrahmachSrya as'rama is celibate boyhood in which the
boy receives education in his preceptor's house.. Garhasthya as'rama is the station of
family life up to the age of fifty. Vanaprastha As'rama is hermitage in the woods after
the age of fifty. Sannyasa XVrama is the state of total renunciation of the world.

"

48

rs'OPANISAD

they attain Brahma-loka

two

classes of

are wise

know

men who

and become immortal.

there are

Wisemen, who

the true aspect of Atma, are established in liberation in

in

live

Leaving

Atma.

who

are entitled to liberation, namely, those

and those who perform niskama Karma.

'

making happiness and sorrow the same *,

fact,

Hence

world

this

life

Atma

rejoice in

and,

and, in

they are liberated from

Brahma Which is consciousness. Although

body and merged
6
performers of niskama Karma do not realise the true aspect of
Brahma in Atma, they perceive that all forms of happiness end in
characterised by a
sorrow. They thus acquire Apara Vairagya
T
visible
and
known
from
S'ruti
and having
all
objects
dislike for
recourse to Yoga they reach the path of gradual liberation by niskama
in

Karma.

There

the Satya-loka

in

8
,

their

minds being

purified, they

acquire Para Vairagya', characterised by an equal view of happiness

and sorrow, and a realisation of the monistic Brahma Principle and

Bhagavan Vasudeva 10 says,
are liberated at the end of the Kalpa.

Muni who is seeking Yoga, Karma is said to be the means.

For him when he is enthroned in Yoga, cessation from Karma is said
" White and black, these are thought to be the
to be the means "
" For a

By

world's everlasting paths.

the other be

Yogi

The

is

who

Hence,

deluded.

Knowing

who

returns not, by

these paths,

Partha, no

Arjuna, be fixed in Yoga in

all

times.

fruit of meritorious deeds, attached to the study of the Vedas, to

YajftSs, to austerities

knowing
S'ruti

the one he goes

returns again.

this

and goes

and Smrti

solar gate

ing self

11
;

"

Yogi surpasses them

and supreme place" " and so

charities, the

to the first

by

forth.

When

The peaceful men who, living on alms in

and S'radda, and wise men become taintless

go where lives the immortal Purusa of undecay-

dissolution

comes

at the

end of the

Brahmaloka is the loka Brahma.

That is, having equal disregard for happiness and sorrow.
'That is, when they die.

life

of

Brahma,

JHan!.

SvarQpa.
See PataBjala Darsana.
' Objects known from S'ruti are heavenly objects to be acquired by Yajnas.
The highest of the Seven Lokas, the seat of Brahma or Hiranyagarbba.
'Superior Dispassion. See PataBjala Darsana.

Inferior Dispassion.

" Srlkrishna

all

also say, "

forests, practise tapas

and by the

and to

in the GltS.

"Brahmahood. First, because Brahma is the cause

11
Vide ante Commentary on Mantra 3.

(karana) of the world.

SATYSNANDA'S commentary

49

them 1 along with Brahma, having attained Atma, enter into the
supreme state " and so forth. They are wise men in comparison

all

of

Karma

with those

who

for having

attained knowledge of monistic Brahma.

consider yajnas and other

is

for such men

Karma at all ? It is but reasonable that those who forsake
Karma should forsake Karma as well and not perform Karma

perform
fruits of

which, even

performed without desire for

if

performer

to its

Now, what

as can perform niskama Karma to

necessity

the

as the best, and not

knowledge 2 that

in

the shape of

bears such

it

life in

grant fruit

Brahma-loka by virtue of

There

fruit.

its fruits, will

his

the necessity on account

is

minds being impure and for want of realisation of Brahma.

So long as the mind is impure and so long as Brahma is not realised,

of their

Karma 8

cessation of

is

Control

not possible.

also does not bring about cessation of

of the

of the organs of action

Karma owing

to the restlessness

mind, the impossibility of resting in Paramatma, and the touch

Such a mind

with objects.

bound

is

do Karma and hence it is

Bhagavan 5 also has blamed

to

useless controlling the organs of action.

He

forsaking of Karma.

man

is

Karma

sits

controlling the organs

than inaction"; "Mayst thou not have attachment

for action is better

to inaction";

Who

dwelling in his mind on the objects of the senses, that

called a hypocrite " ; " Perform you prescribed action,

of action, but

deluded

has said, "

and so

In fact, those whose proper sphere

forth.

simply increase their

mental impurity by forsaking

it,

' is

for then

the mind, freed from the activity of the organs of action, freely dwells

on objects.

It

true aspect of

can

not

Brahma

may

be said,

Brahma.

let

But that

life,

lives

to each other,

Here the term vidya means

Performers

Satya-loka and
1

of the

It

is

when

that wiseman,

The proper sphere

the light of

who

is liber-

whose
These are distant from
avidya* and what is known as vidya*."
S'ruti

of others

says, "

realisation of

Brahma and

not merely

Karma whose minds have been thoroughly purified in

consequently attained perfect BrahmajSina.
derived from S'Sstra.
* Nigraha.
Srikrisbna in the Gits.
* Discursive contemplation,
JBtoa.

of niskama

who have

This knowledge is
Naiskarmya.
Adhik&ra.
* Karma, ajHana.

rest in vichara

not possible, because such vichara

mind then

shines on the purified

and contradictory

is

minds

take place in an impure mind.

by vichara.
minds are impure is Karma.
ated in

their

IS'OPANISAD

50

Devatajnana \ because a combination of Devatajnana and avidya

And

possible.

Karma

this

desire for fruits, with

purifies the

resignation

Those who can fortunately acquire

in

who

mind when performed without

and with Devatajnana.

to Iffvara

this purification in this life rise to

the state of knowledge and enter into

Those, however,

is

Brahmahood beyond

all

lokas.

Brahmaloka and there

are not so fortunate attain

course of time their minds are purified and they are established in

knowledge.
Into blinding darkness (andhang tamas), that

path beginning

who

in

smoke and

is,

into the Pitryana

destitute of the light of

Atma

Avidya means ignorance, that

practise avidya.

is,

they enter

pure

Karma

opposed to knowledge of Atma, sakama (performed with desire for

and destitute of Devatajnana.

fruits)

S'ruti

says,

"These* who

perform Yajnas and works of public

utility and charities in villages

smoke unto the night, from the night

get unto the smoke, from the

8

unto the other

in

fortnight,

which the sun

From

from the other fortnight unto the

They do

travels south.

the six months they attain the Pitrloka"

greater darkness they enter

who

Devatajnana, to Pancagni vidya

they are Brahma.

The

Karma.

Pitryana path

idea

and so on.

Into even

are attached to vidya, that

to

is,

to

Devatas with the knowledge that

are attached to vidya but have forsaken

that the fate of forsakers of

is

months

Karma

in

the

darker than that of performers of Karma.

is

10.

They

six

not get unto the year.

Different

is

said to be by vidya

and

different

by avidya. This we have heard of peaceful men who

have explained it to us.
Such

are

different

the

fruits

of

vidya

practised separately, and the following Mantra

rent

fruits

when they

(dhiranang) that
it,

that

is,

is,

are

practised

together.

from learned men, acharyas,

and avidya when

speaks of their

Of
who have

peaceful

diffe-

men

explained

the subject of vidya and avidya, to us.

that the DevatS worshipped is Brahma, that is, it is Brahma

form of the different DevatSs whom people worship.
'Dark.
Householders.
* The science of Five Fires explained in the Fifth Chapter of the ChSndogyopanisad,
The five fires are the firmament, cloud, earth, male and female. A Jiva's Karma makes
* Mantra 11.
him travel through these in the cycle of his reincarnation.

'The general knowledge

Which appears

in the

satySnanda's commentary

and

Vidya"

11.

together,

51

he who knows these both

avidya",

by avidya" he surpasses death and by vidyS

tastes of immortality.

Great

the effect of the practice of vidya and avidya

is
This Mantra says what parts they separately contribute to

together.

produce this

He who

Vidya

effect.

knows, that

is

free

from the desire

Karma,

he,

Karma.
practises

enjoy heavenly happiness and

case, by avidya, that

is,

is,

by

the performer of such niskama Karma, surpasses death.

Death here stands

attains

to

Such being the

consequently, niskama.

is
is,

Karma accompanied by Devatajnana

avidya enlightened by vidya.

becomes

Devatajnana and avidya

practises, these both together, that

is,

for the cycle of birth

purification

mind and, through

of

By Karma

and death.
cessation

he

of desire for

enjoyment, becomes liberated from connection with the gross body

which

the seat of enjoyment.

is

and by Brahmajnana 1 which

attains

immortality, that

to,

And
is

is,

by vidya, that
perfection,

its

is,

by Devatajnana

tastes

of,

that

is,

Brahmaloka characterised by non-

return to the mortal world and liberation at the termination of the

Kalpa.
in

S'ruti

"Those who know

says,

the forest, practise shraddha and

from the

light

this

ta'pas,

and those who,

living

they get unto the light,

unto the day, from the day unto the waxing* fortnight,
six months in which the sun
months
unto the year, from the year
from the

from the waxing fortnight unto the

moves

in

the north,

unto the sun, from the sun unto the moon, from the moon unto the
lightning.

Thence

Brahma*.

This
12.

ship

who

is

that Purusa,

the

who

is

not a man, takes him to

Devayana Path."

Into blinding darkness they enter

asambhuti.

Into even

who

wor-

greater darkness they

are attached to sambhuti.

The above purpose

is

again set forth

in

this

and the two

following Mantras, with reference to the worship of the effect (Karya)

and the cause (Karana).

Saguna Brahma.
1

What

Realisation of Brabma.
Waxing, that is, bright.

Sambhuti

is

the cause of the world, that

sambhavati (becomes), that

'
4

is,

is,

appears as the

This, that is, PaKchignividya. Vide ants.

Brahma, that is, Brahmaloka.

I8'0PANIAD

52
effect,

is

Asambhuti

sattibhilti.

the Devatas such as Agni,

with the
enter

Vayu and

not the cause, that

so forth,

who

Into blinding darkness, that

effects.

who worship asambhuti,

that

is,

the

and with desire

identify themselves

the Pitrloka, they

is,

Agni and other Devatas presid-

is,

ing over effects (Karyas), without

Is'vara

is

In speaking of worship, by asambhuti are meant

the world.

effect,

what

is

knowing that they are

in reality

Into even greater darkness they

for fruits.

who are attached to sambhftti, that is, to Saguna Brahma or

who is the cause of the world. Karma being their proper
sphere, abandonment of Karma consigns these men, who have no
enter

Is'vara

Brahmajnana,

to terribly dark lokas inspite of their Devatajnana.

Different

13.

men who have

Sarhbhava

sarhbhflti

is

means from worship

of

The

by sarhbhuti
SambhUti
here that which

is

15.

covered.

After

above.

is

to us.

From sarhbhava
From asambhava means

rest is as before

(Mantra

by

10).

who knows

these

he surpasses death and

vinSs'a

tastes of immortality.

Saguna

is

ing over effects.

is

explained

Sarhbhuti and vinasha, he

14.

who

it

from worship of Agni and other Devatas

is,

presiding over effects.

because there

explained

Saguna Brahma.

from asambhuti, that

both together,

and

This we have heard of

from asarhbhava.

different

peaceful

said to be from sarhbhava

is

Brahma.

means

Vinas'a

destruction,

destroyed, namely, Agni and other Devatas presid-

Destruction

is

identified

with what

no difference between a quality and

its

is

destroyed

possessor

By a golden vessel is the face of Truth

Do Thou, O Pusha, uncover it for him

devoted to Truth, for

speaking

of

the

sight.

immortality

of

those

who combine

vidya with avidya or sarhbhuti with asambhuti, the Upanisad proceeds,

in

the guise of a prayer at the time of death, to

1

show by what path

Dharml.

Quality Dharma. Its possessor

It is the same principle as that

S'akti

and the possessor of

S'akti are the

same.

satvSnanda's commentary
that immortality

By a golden

is

vessel, that

is,

the aspect, of Truth, that

name

Brahma

of that

Purusa who
golden

Brahma 1

in the sun, is

S'ruti says, "

the shining orb.

who

Pusha,

When

Brahma.

Mantras.

is the face, that is,

"And

this

The

is

sense

is

And

the

Golden

that the aspect of

hidden from the sight of

The command

is,

the sun

is

men by

Brahma."

the poshaka, or supporter of Jlvas, by the

dispensation of fruits of Karma, uncover

of

last four

S'ruti says, "

covered.

S'ruti also says,

over from the toe-nails."

all

thou,

by the bright solar orb,

is,

Truth".

is

done by these

is

seen within the sun, golden-bearded, golden-haired,

is

Brahma, the Purusa

Do

This

attained.

53

it,

that

is,

the face or aspect

Jlvas rise from the gross body

Deva Pusha

thereupon leads them to the paths they deserve by their Karma.

S'ruti

"

says,

chariot, for

the charioteer

mayas*.

tainest all

so forth.

of food "

of

ourYajna";

Pusha,

For him, that

is,

may

for

seeing the Purusa in the sun

who

those

O
"

invite

Thee

to us, like a

powerful one, clear the paths

fruition to

our works "

master of food, thou main-

thy gifts here be beneficial"; and

For

me,

who

is

sight (drishtaye), that

Truth.

S'ruti says "

sun

of tejas*.

full

freed from sin

As a snake

is

He becomes

freed from

is

superior

to

He

Aggregate Jiva 9 and

this

for

From

established

its skin,

and carried up to Brahmaloka by Samas

Purusa* who

is,

This Mantra says that

are devoted to truth attain the Purusa in the sun.

the sun they go to Brahmaloka.

in the

"

conquer the obstructors, give

for gain of food,

"Be

we

Pusha, Lord of Path,

work and gain

so

is

he

sees the

resides

in

every body."
16.

Pash5,

Ekarsi,

Yama, SGrya,

Praja-

Let
most
me see that aspect of Thine which is the
beneficial.
He who is that Purusa, He I am.

patya, remove

the

rays,

withhold the

tejas.

This Mantra speaks of Deva Pusha as the dispenser of the

of

Karma and

the possessor of the qualities of rulership and so forth

Saguna Brahma.

Person, the deity or consciousness which

*
'
'

fruits

is the soul of the sun and presides over it.

* That is, lead our religious works as a charioteer leads a chariot.
That is, die.
' Light.
Sayana explains mSya here as prajna, knowledge.
The Samaveda which represents three parts of Om.
* Jivaghana, Hiranyagarbha.
Paramatma.


54

IS'OPANIgAD

of the world.

that

who

he

is,

Pusha, that

There

goes alone.

maintainer of the world.

is,

Ekarsi,

none other in whose company or

is

with whose help he guides JIvas to their respective paths. Or, he

by the name Ekarsi.

called

fire

who perform
offer

their duties

oblations

\ are

faithful

And

Ekarsi."

to

Yama,

that

is,

this

The faithful srotrij as

Brahma * and themselves

to

appearing as the deity

fire,
4

Brahmaloka earned by
he who controls the fruits of JIvas' Karma.

presiding, over the path, leads the hota

him.

the

is

S'ruti says, "

to

because Push! leads JIvas to their respective lokas

according to the desire of the Surya-devata called Aditya that he is
Siirya

is

it

by the name Surya.

glorified

who

Or, Surya (sun,

the world, appears as Devata Pusha to

Pusha, the golden boats

Prdjapatya, that

Sarhhita

Aditya.

S'ruti

me

Let

Thine which

dyau

is

"

says,

Son
is,

of

One

fruits of their

Vimuch

may

Karma.

Vimuch

is

Deva

see, that aspect

which

is,

is

thy black

He who

He

am the

is

thy white, another

supplicant's Devatajnana
is,

Now may

He

the air

body reduced to
remember deeds

am, verily

S'ruti says, "

I

am."

become immortal

ashes.

He

kratu,

Om, O

Shrotriyas are those who have studied S'ruti or Veda.

The duties of their caste and As'rama.
* Brahma here is Apara Brahma or Hiranyagarbha.
* Hota is he who performs homa.
* Source SavitS.
Compare the golden boat of Charon.
' Rigveda Sanghita.
'

Dyau Sky or

the Sun.

air

and

rememremember, remember
kratu,

is

shown hereby.

the Aditya Purusa in the solar orb,

pray to be united with him.

seen in the sun,

is

of

the seat of

is

is

deeds.

"

the scorching aspect of

so ordain that

is,

S'ruti says, "

17.

ber,

also

that

see,

am, and hence

this

in the sea, in

them come by the

the tejas, that

that Purusa, that

Purusa who

Surya. S'ruti

thou hast these two aspects, day and night."

that Purusa,

He who

is

which move

mission at the will of Surya."

the most beneficial, that

is

supreme good.
like

Withhold

Prajapati.

in

of

son of Prajapati, so called because he maintains

is,

praja or people by making

The

of thine

them thou goest

the firmament, by

place JIvas in their places

according to their respective Karma, and hence Pusha

says, "

the source

is

He

The

satySnanda's commentary
The

prayer

55

Pusha ended, the man on

to

feeling

his

prana

about to leave the body remembers the Karma, or work, which he has
performed since birth and which will determine his path in the next

Now

world.

my

may

at the time of death,

gross body, leave

it

the air, which

is

and, become immortal air, that

the prana in

is,

remain

for

ever as the prana in the subtle body without ever again getting into a

And may

gross body.

Om
self

body become reduced

this

to

ashes after death.

is

the symbol (pratlka) of Brahma, the Pranava which being the

of

Truth should be uttered

kratu

kratu

sarhkalpa,

is

the inception of every purpose.

at

that

The dying man

purpose.

is,

addresses himself as kratu or purpose, because purposes being the

may

cause of the Jivahood of Jivas, JIvas

Remember

deeds,

Purusa

made

becomes

is

of

me

from

is,

The

repetition

Agni, lead

knowing,

path,

says, "

work done. S'ruti

purpose.
As his purpose

that

after death."

18.

be said to be made of them.

me

Deva,

deceitful sin.

is

in this

verily the

world

so he

is

for emphasis.

by the good

to wealth

all

And

my

deeds.

Remove

an abundance of

offer thee

words of obeisance.
In

Mantra the dying man prays again.

this

Devata presiding over

birth

that
that

fire,

to

whom

with the knowledge that thou

is,

Devayana

is,

is sin

Path,

lead

me by

the

from which there

Devayana Path

to

is, I

my

to wealth,

Karma, by the good path,

that prevents immortality.

dance of words of obeisance, that

Agni, the

Lead me

art Is'vara.

to the attainment of the fruits of

Deceitful sin

have offered oblations from

bow

is

no return again.

/ offer thee

to thee again

Brahmaloka which

is

an abun-

and again,

immortality.

The Concluding Commentary

In this Upanisad the First Mantra speaks of

world and

ing the

enjoyment.
with
works.

the

that,

thinking

this,

Brahma

as pervad-

no one should crave for

The knower of Atma who, knowing this, performs works

sense that Atma is everywhere, is not bound by those

He becomes

liberated in life

and the

conflict

between J nana

"

56

IS'OPANIAp

(knowledge) and

Karma

faithless,

of

world,

come

the like.
in

self-destructive

Atma, the liberated

by, after

This

(work) does not arise in his case.

The Third Mantra

the purpose of the Second Mantra.

men who

is

specifies the

are quite opposite of the knowers

and who, for want of a life in the next

death, a most terrible fate as insects, flies and
in life,

After specifying the fate of the faithless, the Upanisad,

the Fourth Mantra, speaks shortly of the two aspects, Saguna and

Nirguna, of

Atma and

of

His being the seat of

all

Karmas.

In the

Fifth Mantra the two aspects are more clearly set forth. The Sixth
and Seventh Mantras speak of the Monistic perception and mental
The Eighth
purity of the liberated in life, the knower of Atma.
Mantra speaks of the Primary characteristics of Atma as Kutastha

conciousness and of His Secondary Sagupa characteristics

when He

appears as Jlva, Is'vara and body. The Mantras from the Ninth to
the Fourteenth speak of the two kinds of fate of the faithful people

whose minds are impure and knowledge insufficient. Among them

the Ninth and Twelfth Mantras, beginning with " Into blinding
darkness they enter," speak of the Pitryana, characterised by a return
to this world, as the lot of performers of Sakama Karma and those

who

give

up Karma without being

entitled

to give

it

The

up.

Eleventh and Fourteenth Mantras speak of Devayana, characterised

by non-return to this world, as the lot of performers of Niskama

Karma who combine Jnana with Karma and worship Saguna Brahma.
The Mantras from the Fifteenth to the Eighteenth show, in the guise
of the prayer of a dying man, the Devatajnana and knowledge of the
true nature of Atma of him who is entitled to the Devayana Path.
Here ends the commentary on the Is'opanisad of the Vajasaneya Sarhhita by Satyananda, seeking refuge in the feet of S'rl
Sadguru 1 Om Guru.

Him

characteristics of Sadguru are found in the following Mantra of obeisance to

The
Brahma-bliss, the grantor of supreme happiness who
" bow to Sadguru who
I

is

alone and knowledge itself who is unaffected by pairs of opposities and like unto the
sky who is the aim of sayings like That Thou art
who is one, eternal, dirtless and
unmoving ; who is the witness of all minds who is beyond the reach of comprehension
the
three
gunas.
and free from
is

'

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