Adhytma Granthvali

IVSYOPANIAD
(WITH THE COMMENTARY OF SRI AKARCHRYA)
TRANSLATION
(With Introduction, Notes, Appendix and an Index)
BY
SWM SATCHIDNANDENDRA SARASWAT
Serial No. 158
ADHYTMA PRAKSHA KRYLAYA
Holenarsipur-573 211
Karnataka, India
3
VSYOPANISHAD written by SRI SRI
Satchidanandendra Saraswati Swamiji, Published by
Adhyatma Prakasha Karyalaya, Public Charitable Trust,
Holnarasipur-573 211. (INDIA) Phone: 08715- 273 820.
site:www.adhyatmaprakasha.org
First Edition 1972 1000 copies
Second Edition 2011 1000 copies
Pages:12+
Size: Dmy 1/8th
Paper: Maplitho 70 GSM
Copies: 1000
Price:
All rights reserved by Adhyatmaprakasha Karyalaya,
Holenarasipur-573 211.
Composed at:
Satchidananda Graphics,
Bengaluru-560 022
Ph:9972664523
Printed at:
PUBLISHERS NOTE TO FIRST EDITION
This is the first of the English Translation Series launched by
the Karyalaya. Sri Satchidnandendra Saraswati Maharaj has
written this book as a tentative production to be judged by the
general students of akaras Bhshyas on the Upanishads,
and has entrusted the Karyalaya with its publication.
We hope that the public will receive this with the same
enthusiasm that they have evinced in Swamijis other works.
We shall request Sri Swamiji to continue his efforts in the
direction, if we find that there is a real demand for this series.
Y. NARASAPPA
Holenarasipur. Chairman
25-3-1972 Adhyatma Prakasha Karyalaya
4
5
Publishers Note (2nd Edition)
This is the only Upanishad which Sri Swmiji translated
along with footnotes and other facilities similar to his Kannaa
or Saskta editions. All the copies of the first edition are
exhausted and hence the need of this edition was felt by the
Adhytma Praksha Krylaya.
Now it is improved with more facilities particularly the
addition of Saskta Bhya too. As for as we know, this
is the first of its kind, because translation of Bhya is
available in the market but nobody had published it so far
along with Saskta Bhya and footnotes. As this is more
useful to readers, we hope this edition will be received with
greater enthusiasm. We hope to publish all the prasthna
traya Bhyas in English with the preface and footnotes of
Pjya Swmiji.
Sri Rma Prakha Kranth of Satchidnanda Grphics
who studied Prasthna-tray Bhyam from the very Vednta
Gurukula founded by Pujya Swamiji in the campus of Adhytma
Praksha Krylaya, Holenarasipur did the DTP of this book
very well. We invoke Pujya Swmijis blessing upon him.
Holenarasipur Adhytma Praksha Karylaya
28-11-2011.
INTRODUCTION
The Place of the Upanishad in the Vedas
ukla-Yajurveda is divided into fifteen khs, or seventeen
khs, according to different traditions. Only two versions,
however, are now prevalent and studied by the followers of
that Veda.
One Bhshya ascribed to akarcrya, on the a or the
vsya Upanishad forming the fortieth chapter of the kva
version, is being studied by the followers of the akardvaita
school. It is also known as the Sahitopanishad, because it
forms part of Sahita, the collection of the Mantras of the
Karma- ka (Ritual Portion) of that Veda, while the other
Upanishads commented upon by akara are mostly to be
found in the rayakas of the Brhmaa portion of the
various Vedas.
Subject-matter of the Upanishad
Authors of some Bhshyas antecedent to akara were of
opinion that this Upanishad teaches the combined practice
of karma (ritual) and upsana (meditation), especially as the
mantras in it, are found in the karma-ka (portion devoted
to rituals). The author of the present Bhshya, rejects this
interpretation and opines that these mantras purport to teach the
true nature of Atman or the Universal Self. The latter portion of
the Upanishad, however, according to akara, does treat of the
fruits of the combined practice of karma and meditation.
6
7
The Present Edition
English translations of the Upanishad are mostly out of print,
and those that are available, contain few aids to the English-
knowing students whose lack of sufficient knowledge of
Sanskrit renders them helpless in understanding the import of
akaras commentary in the original.
The present edition of the Upanishad contains the text of
the mantras in Devangari and English translation together
with a free translation of the commentary also. A summary
of the teaching of the Upanishad, has been also given at
the end. The foot-notes added are expected to stimulate
original thought on the part of the critical reader not only in
catching the spirit of the teaching contained in the Upanishad
according to akara, but also in co-ordinating the contexts of
the Bhshya with the other Bhshyas ascribed to that teacher.
To this end also, has been added the Appendix as well as
the Index of some Important Sanskrit words occuring in the
Bhshya. I have not relied on the Tka ascribed to nandagiri
by the editor of the nandshrama Edition of this Upanishad
for the obvious reason that he is a recent writer referring
as he does to Bhskarchrya (page 15) and never answers
to uddhnanda, nandajnas guru, as the colophon in the
nandshrama Edition stresses.
Some of the mantras in the Upanishad, are explained in a
different way in other Bhshyas, (on the Aitareya, Taittiriya,
Gaudapda Krika and the Brahma-Stras), and they make
use of the Mdhyandina version and not the Kva version.
We find no explanation for this difference of interpretation.
Some critics therefore doubt whether di-akarcrya may
be rightly regarded as the genuine author of this Bhshya,
The Appendix would be of some help to the critical student
in coming to his own decision in the matter.
AUTHOR.
8
9
Preface (2nd Edition)
1. The place of the Upanishad in the Veda.
Ivsyopanishad belongs to Yajurveda. Yajurveda alone,
unlike all other Vedas, has two recensions namely, ukla-
Yajurveda and Ka-Yajurveda. Again the ukla-yaju
has many versions out of which only two are surviving
Kva-kh and Mdhyandina kh. Mdhyandina is
prevalent even now in North India, where as the Kva-
kh is found in a few places of South India. In fact,
it is the Ka-Yajurveda that is most commonly found
in South India, yet there are a few families in Andhra
Pradesh, Karnataka and Tamil Nadu who are called the
followers of this version commonly called as Yjvalkya
kh. vsyopanishad occurs in the fortieth and the last
chapter of ukla-Yajussamhit of both these versions. ri
akarchrya blessed us with his Bhya (commentary)on
Kva-version. vsya is one of the very few Upanishads
whose recitation with intonation is extant to this day and
the Kva-kh recitation is melodious compared to that
of Mdhyandina and is closer to that of gveda.
2. The meaning of the Upanishad and the Bhya.
This small Upanishad containing 18 mantras deals with
three topics. First eight mantras deal with the essential nature
of Atman. vara is all pervasive and essence of the whole
universe and he himself is changeless. He is One without
the second and declared to be identical to everybodys self.
Anybody just by knowing him becomes (free) from delusion
and grief. Next six mantras from 9-14 teach the combination
of duty and meditation. Nowhere else does one find this taught
so clearly and effectively as here. And the last four mantras
from 15
th
to 18 deal with a prayer by a lifelong devotee in his
last moment . This is a heart-felt prayer filled with love and
humility.
The Bhya-author brings out its meaning in his well-
known beautiful and profound commentary. There are short
discussions at four places in the introduction, on the 2nd and
the 8th mantras and in the conclusion. In all these discussions,
Sri chrya shows a very important and seminal point of
Vednta, namely the nature of knowledge and the nature
of action (including meditation) and how they are opposed
to each other and hence cannot be combined. Knowledge
reveals an existing fact by destroying its ignorance and this
does not depend upon the will of a person and hence it can
not be enjoined; whereas an act and meditation depend on the
will of a person, and therefore can be enjoined. Those who
fail to understand this distinction also fail to understand the
Upanishad. Nobody, not even the stra can advise or enjoin
something against its very nature.
3. Certain critical points in the Bhya.
From the language, style, the ideas of the Bhya and the
belief of the tradition in it we understand that it could be
from the pen of the famous akara alone. Yet there are a few
points which call for specific attention of the critical student.
(1) The word anu-payati in the mantra 6, is explained literally
10
11
as he sees, but in all other Bhyas wherever anu-payati
or anu-bhavati occurs, he explains differently. Sri Swamijis
footnote may be seen in this regard. (P-23. fn.4) (2) secondly,
the word, uddham in the eighth mantra is explained as free
from the dirt of ignorance this negates kraa-arra and
Sri Swamiji rightly said in the footnote thereon, (P-28. fn.1)
nowhere else in the Bhya does one find the word kraa-
arra. In his book, Vedantins Meet on P-74. Swamiji again
says like this, It could be an interpolation by some foolish
and vainly proud person. However, assuming that it was
there in the original, I interpret it now. The kraa-arram
(causal body) is not a body but the cause itself and this
causality pertains to the unknown self and not to the self as
such. Mkya Bhya says, such as, The BIENG is called
undifferentiated as well as the cause in all the Upanishads
only by accepting the association of seed (of name and
form). (M.K.. 1-2) Hence, it should be called pure only
on negating the superimposed causality. Therefore, a person
should not mistake that here the mlvidy, the modifying
cause is implied either in Mkya Bhya or else where.
Again, in the footnote of his Kannaa book he says like
this the word arra (body) means that which is subject
to destruction. Hence, we can explain that the avidy (or the
super-imposition) is called kraa-arram (or causal body)
because it is destroyed by the self knowledge, and secondly
because it is the cause of the notion that one is possessed of
body etc. Interestingly, the meaning of this eighth mantra is
given in Upadea Shasr by Sri charya. The verses read as
follows.


-

(Upa.S 15-9,10.)
(9) The One Atman is existing in all the beings; they
exist in Him like in ether. He pervades everything like
the ether. He is ukram, which means he is shining.
(10) Since, he is said to be free from wounds and
nerves, the gross body should be given up; Since he
is said to be pure and unaffected by sin he should
be understood as untouched by religious merit and
demerit; Since he is said to be bodiless, the subtle
body should be given up.
(Upa.S 15-9,10.)
One should note that there is no reference to kraa-arra here.
Here is one more thing worth noting. On the page 56
(portion 50.), the word avidy was used by Sri Bhyakra
unambiguously in the sense of superimposition and juxtaposed
with saaya (doubt) and ajnam (absence of knowledge)
which is in keeping with all other Bhyas. And Sri Swmiji has
rightly translated it as misconception.
12
13
Editorial remarks.
This second edition has these additional features (1) The
Saskta Bhya of the Upanishad as well as some extracts
from other Bhyas in the appendix are added, where as
in the first edition English translation alone was given. (2)
The Bhya-reading of Pjya Swmijis Saskta edition
is mainly followed here since it is the correct one; but the
help of the Kannaa edition was also taken wherever it was
necessary. (3) Anvaya (i.e. the prose order) of the mantra-
words is put in brackets immediately after the mantra. In
this, Sri Swmijis Saskta edition is followed with minor
changes in one or two places. (4) The words of the mantra
occurring in the Saskta Bhya are put in Bold and the same
are transliterated and put in bold and italics with diacritical
marks in English translation. This facilitates the reader to
distinguish the mantra-words from their explanation. (5) In
the translation, rarely one or two sentences are reconstructed
to make for better and easier understanding. (6) Though the
division of Bhya into portions ( Bhya bhga) and their
numbering is different from that of Saskta and Kannaa
editions, the same format of Sri Swmijis edition is retained.
(7) Special care is taken to make sure that the Bhya, its
translation and footnotes all corresponding to each other
appear in the same page. This makes the reading comfortable.
Certain noteworthy words of Bhya were put in bold by
Swmiji himself, and this is retained. All other features are
similar to that of first edition. In editing and proof-reading
we tried our best to avoid any mistake, yet some must have
remained due to our oversight, we seek forgiveness of the
kind readers, for it.
Conclusion
Pjya Swmijis hi-like thinking on Bhya is well-known
to the readers of his works. The eminent Sri Akhandnana
Swmiji of Vrindvan, once after reading Pjya Swmijis
Prakriy Pratyabhij in Sanskrit, commented, What a
deep thinking even in this age of Kali. The secret of his deep
thinking is not scholarship, not vast reading both he had no
doubt, of high degree, but keeping to anubhava (universal-
intuition) and not speculating. Academic scholars as well
as the traditional Vedntic Punits both, undoubtedly, will
be benefited from his books, but the most fortunate are the
jijsus who have vairgyam and aspiration for liberation, for
whom they are a boon, an oasis in an all surrounding desert.
We invoke Pjya Swmijis blessings upon such mumukshus
and conclude with Nryaa smaraam.
Holenarasipur Editors.
25-11-2011
14
15
ABBREVIATIONS IN THE BOOK
Bhg. The Bhagavadgta.
Br. The Bhadaranyaka-Upanishad.
Br. Bh. akaras Bhshya on Bhadranyaka Upanishad.
G. Bh , the Bhagavadgit.
Isa. Mdh. The Ia Upanishad-Mdhyandina Version.
K. The Katha Upanishad.
Ka. Kthaka, the same as Katha.
M. Mantra, the verse in this Upanishad.
M. N. The Mahanryaa Upanishad.
Manu. The Manusmti.
Ms. Mokshadharma of ntiparvam.
Mu. Bh. akaras Bhshya on the Mundaka
Upanishad
P. Page.
SBh. ankaras Bhshya on the Brahma-Sutra.
Bh. Jai. abaraswmis Bhshya on Jaiminis Sutras.
S.Bra. The atapatha Brhmana.
Su. Stra.
Sve. Svetvatara Upanishad.
Tai. Taittiriya Upanishad.
Tai. Bh. akaras Bhshya on Taittirya Upanishad.
Contents
Sri akaras Introduction .................................................... 1
Devotion To Jna ............................................................... 5
Devotion To Karmas ............................................................ 9
Mutual Opposition Of Jna And Karma ...........................11
The Real Nature Of tman ................................................ 13
Jna-Niha and Karma-Niha Distinguished ................. 30
Relation Of The Sequel To The Previous Part ................... 31
The Combined Practice Of Karma And Meditation .......... 34
The Combined Practice of the Meditation of the
Differentiated and the Undifferentiated ..................... 39
Relation Of The Sequel To The Previous Portion .............. 44
Prayer at the Time of Death by the
Practician of Karma and Meditation .......................... 45
Prayer at the Time of Death by the Practician ................... 45
A Discussion about Combination of Vidy and Avidy ..... 52
Summary of the Teaching of the Upanishad ...................... 58
VSYOPANISHAD (Mdhyandina Recension) ........ 60
APPENDIX ........................................................................ 63
Stra-Bhshya on the verse 2 ....................................... 63
Bhadrayaka Bhya on verse 9 ............................... 64
Explanation Of The Eleventh Verse
In Other Bhyas .................................................. 64
Advaita-Prakaraa (25th Krik) ................................. 65
Aitareya Bhya ........................................................... 66
Taittirya Bhya (on 1-11) .......................................... 68
Alphabetical Order Of Mantras ........................................ 70
GLOSSARIAL INDEX .................................................... 71
The Sources of Texts Quoted
and their Context in the Present Bhya .................... 79
Books you ought to read
Introduction to Vednta Texts
Shri Satchidanandendra Saraswati Swamiji did yeomen service
to students and seekers of Vedntic Philosophy by writing highly
enlightening Introductions in English to several books in San-
skrit (17) and English (8). All such important Introductions are
compiled here in this valuable book, keeping in mind those read-
ers who cannot read the original Sanskrit works but still hunger
for the unique teachings in them. Pages:226
Isavasyopanishad (with akara Bhashya)
This is the rst of the English translation series launched by
the Karyalaya. Further such translations are to be undertaken
for printing depending upon the demand from the students.
In your hands
2011 II Edn. Pages : 96
e Science of Being
This work deals with the sixth chapter of the Chndogya Upani-
shad and presents in a nutshell the true nature of the Science of
Being. It is found to be a source of enlightenment to all seekers
of Truth. Pages : 128
Naradas Aphorisms of Bhakti
The book will serve as a valuable guide to those who wish to
tread the path of Bhakti. Pages : 32
How to Recognize the Method of Vednta
The rst substantial attempt to reduce all the seemingly various
methods of the Upanishads to the only comprehensive one of
Superimposition and Rescission. This treatise contains a brief
account of the History of Vedntic thought up to the time of
Sarvajtma Muni. Pages:120
Avasthatraya or the Unique Method of Vednta
The rst publication on the Method of the three states of Con-
sciousness, to wit, waking, dream and deep sleep - which our
Real Self transcends. A valuable introduction to the study of Ve-
danta as the Science of Reality. Pages : 16
e Vision of Atman
The book deals with the following topics : 1. The Atman to be
seen ; 2. Refutation and Reason ; 3. Nididhyasana as the con-
tinued practice of ravaa and Manana; 4. Manana further ex-
plained ; 5. Nididhysana, Upsana and Yoga ; 6. Are Sravana
and other means enjoined ? 7. Relative importance of the three
means. Pages : 120
Essays on Vedanta
This is a companion volume to How to Recognize the Method of
Vedanta and an ardent student will be immensely beneted if he
understands the basic tenets and the traditional methodology of
teaching the Ultimate Non-dual Reality of Brahman or Atman of
Advaita Vedanta. Pages : 167
Shuddha akara Prakriya Bhaskara (in I, II and III Parts)
It sheds light on the Vedntic Method according to akara,
determining the real doctrine of the Upanishads in consonance
with the traditional methodology of teaching. Pages : 220
Minor Works of akarchrya
Here are sixteen of the most popular minor works ascribed to
akara, with saskta text in Devngari script, Translation
and short notes elucidating all dierent points.
akaras Clarication of Certain Vedntic Concepts
This is one of the recent works in English on akaras inter-
pretation of the Upanishads. This small book deals, as its title
implies, with the clarication of certain Vedantic concepts and
principles of interpretation to be applied to the Upanishadic
teachings according to akaras tradition. Its object is to as-
sist the critical student of akara-Vednta in understanding the
genuine nature of Vedntic reasoning.
Salient Features of akaras Vednta
Presents the matter and method of genuine akara-Vednta
in a small compass. The references to original Texts and clas-
sication and consolidation of the most important Upanishadic
teachings, would make this little book a useful companion to the
uddha-akara-Prakriya-Bhskara of the same author.
znnvX1mz rnzxXsnz xXnvX:zvz
Holenarsipur-573 211 #68, APK Road,
Karnataka, India II
nd
Block , TR Nagar, Bengaluru-28
Ph. +91 08175 273820 Ph. +91 080 2676 5548