Master of Arts in Sanskrit

(MASK)

MSK-01

Vedic Language and Literature

Block -03

Upanisadic Literature

UNIT- 1 INTRODUCTION ON UPANISADS

UNIT-2 KENOPANISAD (1ST & 2ND KHANDA)

UNIT-3 KENOPANISAD (3RD & 4TH KHANDA)

UNIT-4 ḹśāVāSYOPANIṢAD (ईशावास्योपनिषद्)

MASK PROGRAMME

EXPERTS COMMITTEE

Prof. Prafulla Kumar Mishra, Former Vice-Chancellor, North Odisha University

Prof. Gopal Krishna Dash, Retd. Prof. ,Utkal University

Prof. Prativa Manjari Rath ,Retd. Prof, Utkal University

Dr. Madhusudan Mishra, Associate Prof. , BJB Auto. College, BBSR

Dr. Subash Chandra Dash , Associate Prof. , Utkal University

Dr. Kadambini Dash , Reader in Sanskrit, SB Women’s College, Cuttack

Dr. Narayana Prasad Dash ,Retd. Reader in Sanskrit , S.V.M Autonomous College , Jagatsinghpur

Dr. Paramba Shree Yogamaya, Assistant Prof. , Shri Jagannath Sanskrit Vishvavidyalaya, Puri

Mr. Pratap Kumar Meher , Academic Consultant , Odisha State Open University

CONVENOR

Dr. Dillip Kumar Nayak , Reader in Odia ,

Officer in charge, regional centre, B.J.B Auto. College Bhubaneswar

COURSE WRITER

Dr. Paramba Shree Yogamaya, Assistant Professor, Shri Jagannath Sanskrit Vishvavidyalaya, Puri

COURSE EDITOR

Prof. Sachidananda Mohapatra, G.M University, Sambalpur

PROGRAMME COORDINATOR

Dr. Sareeta Pujari , Retd. Associate Professor in Sanskrit, Senior Academic Consultant,O.S.O.U

Mr. Pratap Kumar Meher , Academic Consultant , Sanskrit , O.S.O.U, Sambalpur

MATERIAL PRODUCTION

Dr. Manas Ranjan Pujari

Registrar

Odisha State Open University, Sambalpur

(cc) OSOU, 2020. History of Upanisadic Literature is made available

under a Creative Commons Attribution-ShareAlike 4.0

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Odisha State Open University, Sambalpur 1

UNIT I - INTRODUCTION ON UPANISADS

1.1. Learning Objectives.

1.2. General Introduction on Upanisads.

1.2.1. Upanisads related to the Rgveda.

1.2.2. Upanisads related to the Yajurveda.

1.2.3. Upanisads related to the Samaveda.

1.2.4. Upanisads related to the Atharvaveda.

1.3. Introduction on Kenopanisad.

1.3.1. Subject-matter of Kenopanisad. (First Khanda)

1.3.2. Subject-matter of Kenopanisad. (Second Khanda)

1.3.3. Subject-matter of Kenopanisad. (Third & Fourth Khanda)

1.3.4. Commentaries on Kenopanisad.

1.4. Philosophical Significance of Kenopanisad.

1.1. LEARNING OBJECTIVES:

This book helps in knowing the …….

Veda and the tradition of oral transmission.

Meaning and derivation of the word ‘Upanisad’.

Numbers of Upanisads and their relation to Vedas.

Kenopanisad: its significance as the Samavedi Tavalkar Upanisad.

Psychological Analysis of Kenopanisad.

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1.2. GENERAL INTRODUCTION ON UPANISADS

Vedas are four in number, the Rgveda, Yajurveda, Samveda and

Atharvaveda. They are eternal and described as the breath of the

Supreme.

Dem³e cenlees Yetlem³e efve:éeefmelecesleod ³eod $eÝiJesoes ³epegJexo: meeceJesoesçLeJee&ef²jme:~~

(MeleHeLeye´eïeCeced XIV/4/1013)

The entire Veda is luminious with knowledge as depicted in Manusmrti.

³e: keÀef½elkeÀm³eef®e×ceex cevegvee HeefjkeÀerefÊe&le:~

me meJeexçefYeefnlees Jesos meJe&%eevece³ees efn me: ~~ (cevegmce=efle: 2/7)

It is believed that in its original state, the Veda was one and Krishna

Dvaipayana divided it into four parts .this is reason for which he is

known as Vedavyasa. He arranged the four Samhitas as per the

requirments of the processes of symbolic sacrifice and transmitted the

Rgveda to Paila, the Yajurveda to Vaiwampyan, the Sama- veda to

Jaimini and the Atharvaveda to Sumantu. In due course, they transmitted

them to their pupils and there after the tradition of oral transmission of

knowledge began . In this way, various recensions of MeeKee developed. A

detailed description about the various wakhas of Vedas is found in

Wrimad Bhagavata Mahapuranam (XII/6/50-80 & XII/7/1-25). A similar

description is also found in the Wantiparva (Chapter 342) of the

Mahabharat. Further, organized information on the wakhas of the Vedas

is found in Caranvyuha (®ejCeJ³etn). .There are three notable books of the

Caranvyuha is attributed to Waunaka, Katyayana and Vyasa.

The entire collection of Mantras is called Samhita (mebefnlee). The word

Veda is applicable to both the collection of Mantras (inevitable

expression of poetic inspiration and revelation ) and the Brahmanas

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(yeéïeCe). The Brahmanas are supposed to be a detailed analysis and

commentary on the Samhitas. The Brahmanas are divided into three

parts - (i) Brahmanas (ii) Aranyakas and Upanisads. In the

Brahmanas there is a detailed statement and explanation of

various kinds of scarcifices and their ceremonies and rituals. The

Aranyakas are much more esoteric and the Upanisads expand

the knowledge contained in the Vedas. The Upanisads are also

called Vedanta (Je soevle). At a later period, Badarayana Vyasa

composed the Brahmasutra (ye ´ïeme t$ e) or Warirakasutra (Meeje rjkeÀme t$ e) in

order to present the Upanisads in an organized form. At a still

later period, the Bhagavadgita was composed as a part of the

great Mahabharata and it is considered to be the quitessence of

the Upanisads. The Upanisad, Brahmasutra and Bhagavadgita

are collectively called as Prasthanatrayi (ÒemLeeve$e³ee r).

Vedic literature mainly consists of Mantra Samhita, Bramhanas,

Aranayaks and Upanisads. In understanding the Mantra Samhita,

the study of Brahmanas, Aranayakas and Upanisads is

considered to be essential . Further the study of the Brahmasutra

and Bhagavadgita is also considered to be necessary.

There is no dout that the Bramhanas were much more close in

time to the Vedas than any other Vedic Literature. It is well

known that the Bramhanas concentrate on Karmakanda ather

than Jyabakanda . As for as Jyabakanda is concerned,

we have a vast literature of Upanisads. Upanisads are called

Vedanta, since they constitute the last part of the fundamental

core of Vedic Literature .

It is difficult to separate completely the Aranayakas from Upanisads.

The main subjects dealt within the Aranayakas are the esoteric

meaning of the sacrifies, the rituals and the inner meaning of the

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conduct related to the systems of various sacrifices. The spiritual and

philosophical meaning of the Veda is largely to be found in the

Upanisads.

The word Upanisads is from the root

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In Muktikopanisad (cegefÊeÀkeÀesHeefve

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(ii) Kausitakyupanisad - This Upanishad of Rgveda is an earlier one.

Among the 15 chapters of Kausitaki Brahmana Ch-III and Ch-VI are

known as Kausitaki-Brahmana- Upanisad ( keÀew

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(iii) Wvetawvataropanisad - This Upanisad is a part of the lost Brahmana

Wvetawvatar of Krsna Yajurveda. There are six chapters in this Upanisad.

The Shaivism and Samkhya Philosophy are enumirated from Ch.III to V.

(iv) Maitrayanyupanisad - This Upanisad is a much latter addition as

its important from its theoritical aspect. There are seven prapatakas in

this Upanisad.

1.2.3. Upanisads related to Samaveda

(i) Kenopanisad - kesÀveef

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regarding Brahman, Six Rsis - (i) Sukesha, the son of Bharadvaja, (ii)

Satyakama, the son of Shibi, (iii) Sauryayani, the grandson of Surya and

of Garga gotra, (iv) Kausalya, the son of Ashvala, (v) Bhargava from

Vidarbha and (vi) Kabandhi, the great grandson of Katya ask six

questions regarding Brahman to Rsi Paipalada. The questions are -

(i) From where all these creatures born ?

(ii) How many powers support the created world ?

How many illumine this and who among them is the greatest ?

(iii) When this life born ? How does it come into the body ?

How does it distribute itself, establish and depart ?

(iv) What are they that sleep in the person ?

What are they that keep awake in him ?

What is the God who sees the dreams ?

Whose is the happiness ?

(v) What world does he meditate on the syllable Aum until the end

of his life?

(vi)Where is the person with sixteen parts ?

(ii) Mundakopanisad - The Mundaka Upanisad belongs to the Atharva

Veda. It has three chapters and each has two sections. The name is

derived from the root ‘mund ’ to shave. One who follows the teaching of

this Upanisad is shaved and liberated from error and ignorance. The

Upanisad states clearly the distincition between the higher knowledge

(HejeefJeÐee) of the Supreme Brahman and the lower knowledge (DeHejeefJeÐee) of

the empirical world. It is by the higher knowledge and not by sacrifices

or worship that one can reach Brahman. The detached one who has given

up everything can obtain the Highest Knowledge (HejeefJeÐee).

(iii) Mandukyopanisad - The Mandukyopanisad belongs to the Atharva

Veda and contains twelve verses. It is an exposition of the principle of

‘aum’. It is consisting of three syllabus a,u,m which refer to the three

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states of waking (peeiejCeced ), dream (mJeHve:) and dreamless sleep (meg

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That what people worship is neither Brahman nor the path to it. So,

Brahman cannot be perceived as empirical reality.

1.3.2. SUBJECT-MATTER OF KENOPANISAD. (SECOND KHANDA)

Self - awakening is the source of the inner strength.

The Upanisad describes the state of self- realization stating that those

who are self - awakened gain inner strength, perceive the spiritual

oneness in every being and attain immortality.

The first two khandas suggest that the Atman or the Absolute

Consciousness can be intuited by detaching it from the functions of the

mind and the senses. It can only be done by the intuitive faculty of the

Atman itself as the senses are latterly incapable of perceiving it.

1.3.3. SUBJECT-MATTER OF KENOPANISAD. (THIRD & FOURTH KHANDA)

Allegorical description of three gods, one goddess and Brahman as

Yaksa.

The third khanda of Kenopanisad is a fable, set in prose unlike the first

two poetic sections. Its an allegorical represention as stated by paul Deu

sen, a German Scholar. The principles of the two earlier parts are

described in these latter two parts in allegorical form. The devas stand

for the senses, Uma Haimavati is the revealed spiritual knowledge or

HejeefJeÐee or ye´ïeeefJeÐee and the Yaksa, the adorable one is the Brahman. (i) Agni

embodies fire and symbolizes ‘natural self’ with vital fire in all beings

and everything. (ii) Vayu embodies space that covers empirical existence

and symbolizes ‘mental self’ akin to thoughts about everything. (c) Indra

embodies lightning, light and illumination. He symbolizes ‘casual

conscious self’ with light of truth that discerns correct knowledge from

incorrect. Brahman is the Atman and Eternal. The Upanisad speaks of

the subjective and objective ways of meditating on Brahman.

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The Upanisad asserts the timelessness and awareness of Brahman. The

knowledge of Atman - Brahman is transcendental happiness or

blissfulness.

The final two paragraphs of Kenopanisad asserts ethical life as the

foundations of self knowledge and knowledge about the Brahman.

lem³ew leHees oce: keÀcexefle Òeefleÿe Jesoe: meJee&²eefve mel³ecee³eleveced ~~

For ye´ïeefJeÐee or HejeefJeÐee austerity (or concentration) , cessation of sense -

objects (restraint), rites (dedicated work ) are the foundations. The Vedas

are all its limbs (because the study of the Vedas helps one to gain this

knowledge in all its phases). Truth is its abode (because the Upanishadic

wisdom shines in a person when he is free from deceit and fraud in

speech, mind and deed).

1.3.4. COMMENTARIES ON KENOPANISAD

Acharya Wavkar has written two commentaries on Kenopanisad one is

called HeoYee

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Colebrooke, Poley, Weber, Roer and Gough are among the scholars who

have discussed the Upanisad.

Paul Deussen’s German translation ‘Sixty Upanisads of the Vedas ’ in

two volumes are significant in this line whose English translation is done

by Belvelkar.

1.4 PHILOSOPHICAL SIGNIFICANCE OF THE KENOPANISAD

The most significant feature of this Upanisad is that it gives a subtle

psychological analysis. Anyone who follows it closely is sure to find

himself at last to the very gate of Transcendent. Though very short in

size, its value is great. This is the only Upanisad upon which two

commentaries namely, HeoYee

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conceived as the Devas. The conflict between these two opposing

tendencies is termed as Devasura war.

The psycological victory of the Devas in the story narrated in this

Upanisad is not due to their own inherent power. It is indeed the

Brahman. It is named as Atman in our mental and physical powers. Indra

is the Jivatman here. In same exalted moments of divine intuition, a

glimpse is caught of the Self i.e. cit or intelligence within. Because of

the attraction of the glimpse, the whole group of devas or the limbs

which are revealing strive to know it fully .

In Kenopanisad, first proceeds Agni, the god of speech. he thinks that he

can explain easily the whole universe to its causes. But by approching

the object of the vision, he fails to comprehend it. So, he returned

without knowing the Yaksa. Then goes Vayu, the god of prana Probably

mind is also included with it as mind is dependant on prana according to

some Upanisads (ÒeeCeyevOeveb efn meewc³e ceve Fefle ~ íe.G. æ6/8/12). He thinks that he can

understand and control the whole universe. But he too failed and

returned back without knowing the Yaksa. Then proceeds Indra, the

Jivatma himself to know It. But It vanishes from Its presence. This

disapperance of the Yaksa before Indra, discloses the inner meaning of

the story. The experience of the sadhaka of self - realization comes at the

last stage through self - analysis.

While the speech and thought tried to explain, the object of vision posses

distinctive forms of duality. But the moment the intuition is fixed on the

pure ‘ I ’ or the ego becomes divested, the object of vision melts away

i.e. the dual perception is suspended and appears Uma Haimavati i.e. the

glorious knowledge or HejeefJeÐee or ye´ïeefJeÐee or GHeefve

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The story is an allegorical presentation of the truth related to the

theoritical narrations of first two parts of the Upanisad.

1.5. MODEL QUESTION

(केनोपननषदः प्रथमनितीयखण्डौ) Group –A 01 mark questions (Answer in one word/sentence) 1. केनोपननषद ्केन वेदने सह सम्बनधिता ? 2) केनोपननषदः अपरं नाम ककम् ? 3) केनोपननषद ्तवलकारशाखायाः कनममन् अध्याये वततत े? 4) केन प्रेनषतानन भूत्वा चक्षुमरोत्रादीनन कियाशीलानन भवनधत ? 5) यधमनसा न मनुते यनेाहः ......... मतम् । Group – B 05 marks questions (short type questions) to be answered in 50 words.

1) प्रथमे खण्ड ेपठितानानमनधियाणां नामानन नलखत यानन ब्रह्मणा पे्रठरतानन भवनधत। 2) ब्रह्मज्ञानमय ज्ञेयत्वमनवज्ञेयत्वञ्च संक्षेपेण प्रनतपादयत । 3) मानवजीवनमय कृत ेब्रह्मज्ञानमय अपठरहायतताम् उपननषद्मुखेन प्रनतपादयत । 4) नवज्ञानावभास ः कथं ब्रह्मानभुनूतः भवनत ? 5) 'न अह ंमधये सुवेद' इनत मधत्रांशमय तात्पयं नलखत ।

Group – C 10marks questions (medium type) to be answered in 200 words.

1) केनोपननषदः प्रथमखण्डमय सारं नलखत । 2) केनोपननषदः नितीयखण्डमय सारं नलखत । 3) आत्मतत्त्वमय अज्ञेयत्वमननवतचनीयत्वञ्च प्रनतपादयत । 4) ब्रह्मज्ञानमय अननवतचनीयत्वम् उनललखत ।

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5) “प्रनतबोिनवकदतं मतममृतत्वं नह नवधदते । आत्मना नवधदते वीयं नवद्यया नवधदतेऽमृतम्” ।। इनत मधत्रव्याखयां कुरुत ।

Group – D 15 marks questions (essay type) to be answered in 250 words.

1) केनोपननषदः महत्वं प्रनतपादयत । 2) मनसः इनधियाणां च कोऽनप संचालकः वततते इनत तथ्यं केनोपननषद्दषृ्ट्या प्रनतपादयत । 3) परब्रह्मतत्त्वमय अननवतचनीयत्वं कथम् आचायेण नशष्ट्याय प्रनतबोनितमनमत तत् प्रनतपादयत।

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UNIT II: KENOPANISAD (1ST & 2ND KHANDA)

2.1. Learning Objectives.

2.2. Text: Explanation of Mantras. (प्रथमो खण्डः)

2.3. Text: Explanation of Mantras. (द्वितीयः खण्डः)

2.4. Summary of the Text:

2.4.1. Summary of 1st Khanda.

2.4.2. Summary of 2nd Khanda.

2.1. LEARNING OBJECTIVES:

This book helps in knowing …….

The Questions in poetic form, pertaining to the unthinkable Brahman.

That, Brahman cannot be perceived as Empirical Reality.

That, Brahman cannot be worshipped.

That, what people worship is not the Brahman for He is Attributeless.

That, Self-realization gives inner strength and immortality.

That, Intuition only leads to Self-realization.

2.2. TEXT: EXPLANATION OF MANTRAS. (प्रथमो खण्डः)

Unit-I meeceJesoer³ee leJeuekeÀejesHeefve

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DevJe³e: - kesÀve Òesef

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cev$e: 2 - Deelceve: meJe&efve³evle=lJeced

Þees$em³e Þees$eb cevemees cevees ³eod

Jee®ees n Jee®eb me G ÒeeCem³e ÒeeCe: ~

®e#eg

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Hejceelcee mJeefJeue#eCeMeÊeÀîee peieled meáeeue³eefle ~ leled MeefÊebÀ ve %eeveseqvê³eeefCe ve Jee keÀcexeqvê³eeefCe %eelegb meceLee&efve ~

me: Feqvê³eeleerle: Mejerjs

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DemceeefYe: %eeleb) leLee keÀejCeªHee³ee: Òeke=Àles: (³eled DemceeefYe: DeefJe%eeleb ) Hejs JeÊe&les ~ leled Hejye´ïeleÊJeefJe

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Deveelceve: F&éejm³e GHeemeveeb O³eeveb Jee pevee: kegÀJe&efvle leled ve ye´ïe HeoJee®³eced Fefle Deveelceve: Deye´ïelJeb ÒeefleHeeo³eefle

Dee®ee³e&: Me¹j: ~

De$e GHeem³eosJesY³e: ye´ïe efYeVeefceefle me¹sle: DeJeeH³eles ~

cev$e: -5 . ye´ïe cevemeeefoY³e: HejcevegHeem³eb ®e

³evcevemee ve cevegles ³esveengce&vees celeced ~

leosJe ye´ïe lJeb efJeef× vesob ³eefoocegHeemeles ~~

DevJe³e: - (peve:) ³eled cevemee ve cevegles ³esve ceve: celeced (Fefle ye´ïeefJeo:) Deeng: leled SJe lJeb ye´ïe efJeef× ~ ³eled

(ueeskeÀ:) GHeemeles (leled ) ve ~

HeoeLe&: - (peve: - people), ³eled - what, cevemee - with mind, ve cevegles -do not

comprehend, ³esve - by which, ceve: - the mind, celeced - is cognized, (Fefle - so,

Je´ïeefJeo: - the knower the Brahman), Deeng: - say (said), leled - that, SJe -

alone, lJeb - you, ye´ïe - Brahman, efJeef× - know, ³eled - what, Fob - this, (ueeskeÀ: -

world ), GHeemeles - worship, leled - that), ve - not .

HeoeLe&: - (peve: - ceʳe&ceveg

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ÒeJe=Êee: YeJeefvle levceve: keÀLeb lem³eekeÀueveb kegÀ³eee&led ? leosJe cevemeeÐevle:keÀjCeeveeb ÒeJeÊe&kebÀ leÊJeb ye´ïe Fefle meeOekeÀ:

mecyegO³esle ~ ve leg peveeveeb GHeem³ee: osJee: ye´ïemJe©Hee: Fefle ~

cev$e: 6 -

³e®®e#eg

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mejueeLe&: - HetJe&cev$e$e³eJeo$eeefHe %eeveseqvê³em³e Þees$em³e DeefJe

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Heáe cev$es

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(keÀ.G.1/3/15 ve=efmebnesÊej, cegefÊeÀkeÀ. 2/72) Fefle JeCe&veeled leod ye´ïeCe: Meyoeefo mJeªHeb Òeefleefme×ceefmle ~ ye´ïeCe:

lelmJeªHeb efkeÀefáevcee$e³ee %eeleceefmle leoLe¥ ceveg

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HeoeLe&: - ³em³e -³em³e ceveg

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`Feqvê³e'Meyosve yee¿ekeÀjCeeefve Devle:keÀjCeeefve ®e ie=nerleeefve YeJeefvle ~ yee¿ekeÀjCeeefve oMe -Heáe %eeveseqvê³eeefCe Heáe

keÀcexeqvê³eeefCe ®e ~ Devle:keÀjCeeefve $eerefCe - ceve:, yegef×:,DenbkeÀej½e ~

cevemee Heáe %eeveseqvê³ew: %eeveceefOeiec³eles leLee HeáekeÀcexeqvê³ew: keÀce& ef$eÀ³eles ~ SleoLe&cesles

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mejueeLe&: - Deeqmceved me=efäÒeHeáes efÜefJeOee: peerJee: efJeÐevles - (1) Yeesie³eesefvemecHeVee: peerJee: leLee (2)

keÀce&³eesefvemecHeVee: peerJee: ~ Yeesie³eesefvepeerJee: mJem³e efJeielekeÀce&HeÀueYeesefieve: YeJeefvle ~ keÀce&³eesefvepeerJee: JeÊe&ceevepevceefve

keÀcee&efOekeÀejb Yeg¡eefvle ~ ceveg

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कदानचत् मननस प्रश्नो भवनत यत ्कमतणा सह ज्ञाननसनद्धः(ब्रह्मज्ञाननसनद्धः) न भवनत वा ? नेनत। एतत् मपष्टीकरणं बृहदारण्यकोपननषकद दशृ्यते - “पुत्रेणायं लोको जय्यो नाधयेन कमतणा नपतृलोको नवद्यया दवेलोकः” इनत (बृहदारण्यकोपननषद ् – 1.5.16)। पुत्रिारामय मत्त्यतलोकमय प्रानप्तः कमतणा (रौतममात्ततकमतणा) नपतृलोकप्रानप्तमतथा नवद्यािारा (उपासनािारा) दवेलोकप्रानप्तभतवनत । ब्रह्मनवद्यया लोकत्रयाद ् नभन्नमानधदमयमय ब्रह्मलोकमयावानप्तठरनत उपननषदां पठरचचात । एषा ब्रह्मनवद्या तकेण

बुद्ध्या वा न ज्ञानगम्या । यथोच्यते - “न षा तकेण मनतरापनेया” (किोपननषद ् – 1.2.9) इनत । आचायतवान् ब्रह्मवेत्ता गुरुरेवामया नवद्याया उपदषे्टा भवतीनत । “आचायतवान् पुरुषो वेद” (छाधदोग्योपननषद ्– 4.9.3) “तनिनद्ध प्रनणपातेन पठरप्रशे्नन सेवया” (रीमिगवद्गीता – 4.34) इत्यादीना ंरुनतममृनत- ननयमानानुसृत्य ब्रह्मतत्त्वनवज्ञानमय नामत्युपायाधतरनमनत । अतमतत्परमपदप्राप्तये नजज्ञासुः सािकनशष्ट्यो ब्रह्मननष्ठ ंगुरंु नवनिपूवतकं पृच्छनत - 'केनेनषतनम'त्यादीनन ।

अमय प्रथमखण्डमय मुखयं प्रनतपाद्यं भवनत यत ् परब्रह्म -परमात्मा चक्षुरादीनभठरनधिय रगम्यो भवनत । अनप तु तेन व चक्षरुादीनधियानण मवकमतसु प्रवृत्तानन भवनधत । यने तत्त्वेन (ब्रह्माशंभूतेनात्मना शरीरं कियाशीलं भवनत) तदवे ब्रह्मेनत आचायतः नशष्ट्यं मपष्टयनत । जनाः यदनात्मवमतूनन पूजयनधत तन्न ब्रह्मेनत ब्रह्मनवषयकं मपष्टमविारणमत्रावाप्यते । 2.4.2. SUMMARY OF 2ND KHANDA

नितीयः खण्डः–ब्रह्मतत्त्वमय सकू्ष्मत्त्वमनीवतचनीयत्वञ्च

आचायतमय ब्रह्माविारणामपष्टीकरणात् नशष्ट्यः आत्म व ब्रह्म इनत ज्ञानाच्च “अहमेव ब्रह्म सुषु्ठ वेदाहनम” नत मधयते । ब्रह्मज्ञाननवषयकं नननश्चतज्ञानमावश्यकम् । परंतु प्राथनमकमतरे 'अह ंसुषु्ठ जानानम' इत्यनभमानो ननरथतकः इत्याचायतमय प्रबोिनानममन् नितीय ेखण्ड ेप्रनतपाकदतानमत । यज ्ज्ञातमनमत तममात ्ब्रह्म नभन्न ं

भवनत तथा यदज्ञातमनमत तममादधू्वं भवनत । पुनरनप केवलं तज्ज्ज्ञानने ब्रह्मत्वोपलनधिनत भवनत। यथा

दहनशीलमयाग्ेः नवषयो दाह्यपदाथो भवनत न तु दाह्यपदाथतमय मवरूपकथनमेवं केवलं ब्रह्ममवरूपज्ञानेन

न तमयोपलनधिभतवतीनत । आचायेण उच्यते – यकद मधयसे त्वया ब्रह्मज्ञानमवाप्तनमनत तर्हत ननश्चयेन त्वया मवलपमात्रया तदवाप्तनमनत । “अशधदममपशतमरूपमव्ययं तथारसं ननत्यमगधिवच्च यत्” (किोपननषद ् –

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1.3.15); नृससंहोत्तरतानपधयुपननषद ् – 9; मुनक्तकोपननषद ् – 2.72) इनत रुत्यनुसारंतद ् ब्रह्म शधदाकदतधमात्रानभः प्रनतनषद्धकारणादनतनधियम् । “नवज्ञानमानधद ं ब्रह्म” (बृहदारण्य- कोपननषद ् – 3.9.28); “नवज्ञानघन एव” (बृहदारण्यकोपननषद ्– 2.4.12), “सत्यं ज्ञानमनधत ंब्रह्म” (त नत्तरीयोपननषद ्– 2.1.1), “प्रज्ञानं ब्रह्म” (ऐतरेयोपननषद ् – 5.3) इत्येवंरूपेण रुनतषु ब्रह्मणः मवरूपं ननर्णततमनमत । ब्रह्मनवषयकं ज्ञानं ककनञ्चधमानत्र- कनमनत अत्रोपदशेेआचायतमयाशयः। भोगकमतरूपेऽनममन् मनुष्ट्यजधमनन यकद जीवः मवात्ममवरूपं न जानानत तर्हत तज्जधम व्यथं भवतीनत अमया

उपननषदराशयः। ब्रह्मज्ञानेन अमृतत्वमय प्रानप्तमृतत्युजय- सामथ्यतमात्मज्ञानेन च लभ्यतेे इनत । परमात्मनः परब्रह्मणो वा सूक्ष्मत्वनववेचन- मनममन् नितीये खण्ड ेआचायेण कृतमनमत।

2.5. MODEL QUESTION

Group – A 01 mark questions (answer in one word/sentence.)

1) यक्षोपाखयानं केनोपननषदः कनममन् खण्ड ेवततते ? 2) यक्षशधदमय कोऽथतः (शाङ्करभाष्ट्यानुसारम्) ? 3) जातवेदाः इनत पद ंकमय अपरं नाम भवनत ? 4) वायोः कायं ककं भवनत ? 5) इधिः कमय प्रतीकः? 6) यक्षतत्त्वं कमय तत्त्वमय संकेतं करोनत ?

Group – B 05 marks (short type) questions to be answered in 50 words.

1) दवेेषु अग्ेः यक्षसम्मुखे शनक्तपरीक्षणनवषयं नलखत । 2) यक्षसम्मुखे वायोः शनक्तपरीक्षणनवषयं नलखत । 3) इधिमय सम्मुखात् यक्षं कथं नतरोनहतं जातम् ? 1) उमा ह मावती का ? 2) यक्ष शधदमय कोऽथतः ? अमयां केनोपननषकद 'यक्षम्' इनत नपंुसकनलङ्गाधतं कथं प्रयुक्तमनमत?

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Group – C 10 marks (medium type) questions to be answer in 200 words.

1) केनोपननषदः तृतीयखण्डमय सारं नलखत । 2) यक्षोपाखयाने दवेतानां कथं पराभावः जातः तिणतयत । 3) इधिः कमय प्रतीकः? तमय कृते उमाह मावत्याः आनवभातवः ककं संकेतयनत इनत उनललखत ।

Group – D 15 marks (essay type) questions to be answered in 250 words.

1) केनोपननषदः यक्षोपाखयानं वणतयत । 2) यक्षोपाखयानमय दाशतननकत्वं प्रनतपादयत । 3) इधिमय कृते यक्षमय नतरोिान ंतथा उमा-ह मावत्याः आनवभातवः इनत वणतनमय तात्पयं नलखत।

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UNIT III: KENOPANISAD (3RD & 4TH KHANDA)

3.1. Learning Objectives.

3.2. Text: Explanation of Mantras. (ततृीयः खण्डः)

3.3 Text: Explanation of Mantras. (चतथुथः खण्डः)

3.4. Summary of 3rd Khanda.

3.5. Summary of 4th khanda.

3.6. Model Question.

3.7. Further Reading.

3.1. LEARNING OBJECTIVES:

This book helps in knowing …….

The Allegorical depiction of Spiritual Knowledge in prosaic form.

That, Agni (the Vak or speech), Vayu (the prana), Indra (jivatma) are

personified as senses.

That, Uma Haimavati is depicted as paravidya (spiritual knowledge).

That, Brahman is the Yaska, the ultimate Reality.

3.2. TEXT: EXPLANATION OF MANTRAS. (तृतीयः खण्डः)

le=leer³e: KeC[: ³e#eesHeeK³eeveced

Jeeke̳eced - 1 osJeleeveeceefYeceeveesefÊeÀ:

ye´ïe n osJesY³ees efJeefpei³es lem³e n ye´ïeCees efJepe³es osJee Decener³evle ~

HeoeLe&: - ye´ïe - Hejye´ïe Hejceelcee, n - efve½e³eHetJe&keÀ, osJesY³e: - osJeeveeb ke=Àles, efJeefpei³es - efJepe³eb ÒeeHleJeled

(HejceelceeHe#es) Jee, lem³e ye´ïeCe: - lem³e efJepeÞeerceefC[lem³e Hejye´ïeCe:, efJepe³es - efJepe³ekeÀce&efCe, osJee: -

Deiv³eeo³e: osJee:, Decener³evle - DeefYeceeveb ke=ÀleJevle: ~

mejueeLe&: - ³eoe ye´ïeCee Deiv³eeoerveeb HeáeceneYetleeveeb meceglHeefÊe: ke=Àlee leoe lelme=efäªHesCe efJepe³esve ÒeeogYet&lee: osJee:

S

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ke=ÀleJevle: ³eod efJepe³e: DemceekeÀefceefle ~ mecHetCe¥ peieled HeáeceneYetlew: efveefce&leced ~ Dele: leefÓVeceHej: Hejceelcee keÀef½eod

JeÊe&les Fl³em³e leL³em³e efvejekeÀjCecesJe osJeeveeceefYeceeveme¹sle: ~ Òeke=Àeflecee$eb me=äs: keÀejCeYetleb ³es cev³evles les

osJeeveeceefYeceeveJeled Ye´efcelee: Fefle ~ Òeke=Àl³eelcekeÀm³e pe[Jeie&m³eeefHe keÀef½eled efveefce&lee meb®eeuekeÀ½e JeÊe&les Fefle ye´ïeCe:

³e#eªHeOeejCeb leLee osJeeveeb MeefÊeÀHejer#eCeced ~

mJemeJe&MeefÊeÀcelee³ee: ÒeyeesOevee³e mJem³e Hetp³eb ªHeceskebÀ Oe=lJee Hejye´ïe Deiv³eeoerved osJeeved JeesefOeleJeled~

Jeeke̳eced -2 - le Ss#evleemceekeÀcesJee³eb efJepe³eesçmceekeÀcesJee³eb ceefncesefle ~ le×w

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HeoeLe&: - les osJee: ( Deeqiveb J³eefleefj®³e), Deeqiveced - DeeqiveosJeced, Deye´gJeved - GÊeÀJevle:, peeleJeso: - ns Deives !,

Sleled - De$e ¢M³eceeveb, efJepeeveerefn - efJeMes

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HeoeLe&: - leeqmceved - ³e#eesçeqiveb He=®íefle lJeef³e , efkebÀ Jeer³e&ced - keÀer¢Meb yeueb meeceL³e¥ Jee, Fefle - Fefle, Fob meJe¥ - Fob

He=efLeJ³eeb ³eled efkeÀefáeled JeÊe&les leled meJe¥, ons³eb - ce³ee oen³eesi³eceLeeJenb oiOegb meceLe&:, ³eled Fob - ³eled Fob, He=efLeJ³eeced -

YeeweflekeÀced, Fefle ~

mejueeLe&: - ye´ïeªHe: - ³e#e: Deives: DeefYeceevem³e efvejmlee³e He=®íefle - `lJeef³e efkebÀ meeceL³e¥ JeÊe&less' Fefle ~

DeefYeceevemeefnleceeqive: HegvejefHe Òel³egÊejefle ³eom³eeb He=efLeJ³eeb ³eled efkeÀefáeled JeÊe&les leled meJe¥ oiOegb MekeÌveesefce ~ Fle: Hejb

³e#eªefHeCee ye´ïeCeeives: meeceL³e&m³e Hejer#ee ke=Àleeçefmle ~

Jeeke̳eced - 6 lemcew le=Ceb efveoOeeJesleÐensefle ~ leogHeÒes³ee³e meJe&peJesve leVe MeMeekeÀ oiOegbb me lele SJe efveJeJe=les

vewleoMekebÀ efJe%eelegb ³eosleÐe#eefceefle ~~

DevJe³e: - lemcew le=Ceb efveoOeew Sleled on Fefle ~ meJe&peJesve leled GHeÒes³ee³e ~ leled oiOegb ve MeMeekeÀ ~ me lele SJe

efveJeJe=les ~ ³eled Sleled ³e#eced Fefle Sleled efJe%eelegb ve DeMekeÀced ~

HeoeLe&: - lemcew - lemcew Deive³es, le=Ceb - le=CeKeC[ceskebÀ, efveoOeew - mebmLeeH³e, Sleled - Sleled KeC[cee$eb le=Ceb, on Fefle

- onveb kegÀ© Fefle, meJe&peJesve - meJeexlmeenkeÀlJesve Jesiesve, leled - leled le=CeKeC[cee$eced, GHeÒes³ee³e - meceerHeb ieleJeeved,

leled - leled KeC[b, oiOegb - onveeLe¥, ve MeMeekeÀ - meceLe&: ve DeYeJeled , me - me: Deeqive:, lele SJe - ³e#eeled SJe,

efveJeJe=les - efveJe=le: DeYeJeled DeLeJee ÒeefleieleJeeved, ³eled Sleled ³e#eced - Sleled ³e#eªHeb ye´ïe ³eled, Fefle - Fefle, Sleled -

Sleled mecHeefke&Àleb leL³eb, efJe%eelegb - Heefj%eevee³e, ve DeMekeÀced - ve MeÊeÀJeeved ~

mejueeLe&: - Hejye´ïeCe: meccegKesçeqive: Meg

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DevJe³e:-DeLe Jee³egced Deye´gJeved - Jee³ees! Sleled efJepeeveerefn ’efkeÀced Sleled ³e#eced“ Fefle ~ leLee Fefle~

HeoeLe&: - DeLe - Deives: Hejer#eCeeled ÒeefleefveJe=Êes½eevevlejb , Jee³egced - ceneYetles

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HeoeLe&: - leeqmceved lJeef³e - Slee¢efMe Jee³eew ceeleefjéeefj lJeef³e , efkebÀ Jeer³e&ced Fefle - efkebÀ meeceL³e¥ JeÊe&les Fefle, DeefHe -

efve½e³esve, He=efLeJ³eeb - HeeefLe&Jeb YeeweflekebÀ Jee, ³eled Foced - ³eled Sleled , Fob meJe&ced - leled meJe&ced , Deeooer³e - Deeoevee³e

ûenCee³e meceLe&: Fefle ~

mejueeLe&: - mJeHeefj®e³eesÊeÀiegCeeefYeceeveeled ³e#eªefHeCee ye´ïeCee He=äb ³eled Jee³eew ceeleefjéeefj keÀer¢Meb meeceL³e¥ JeÊe&les

Fefle~ Òel³egÊejsCe lesveesÊebÀ ³eled HeeefLe&Jeb meJe¥ lesveeoeve³eesi³eceg·³eve³eesi³eefceefle Jee ~

Jeeke̳eced -10

lemcew le=Ceb efveoOeeJesleoeolmJesefle leogHeÒes³ee³e meJe&peJesve leVe MeMeekeÀeoelegb me lele SJe efveJeJe=les vewleoMekebÀ

efJe%eelegb ³eosleÐe#eefceefle ~~

DevJe³e: - lemcew le=Ceb efveoOeew Sleled DeeolmJe Fefle ~ meJe&peJesve leled GHeÒes³ee³e ~ leled Deeoelegb ve MeMeekeÀ ~ lele: SJe

me: efveJeJe=les ~ ³eled Sleled ³e#eced Fefle Sleled efJe%eelegb ve DeMekeÀced ~

HeoeLe&: - lemcew- lemcew Jee³eJes, le=Ceb - le=CeKeC[ceskebÀ, efveoOeew - mebmLeeH³e, Sleled - KeC[cee$eb le=Ceb, DeeolmJe Fefle -

Deeoeveb ûenCeb Jee kegÀ© Fefle , meJe&peJesve - meJeexlmeenke=Àlesve Jesiesve, leled - leled le=CeKeC[ced, GHeÒes³ee³e- meceerHeb

ieleJeeved, leled - leled KeC[ced, Deeoelegb - ûenerlegb ve MeMeekeÀ - ve meceLe&: peele: ~ lele: SJe - lemceeled ³e#emece#eeled ,

me - me: Jee³eg:, efveJeJe=les - ÒeefleefveJe=ÊeJeeved, ³eled Sleled ³e#eced Fefle - Sleled ³e#eªHeb ye´ïe ³eled, Fefle Sleled mecyeefvOeleb

leL³eb , efJe%eelegb - Heefj%eevee³e ve DeMekeÀced - ve meceLe&: peele: ~

mejueeLe&: - HetJe&JeefooeveerceefHe ³e#e: le=CeKeC[ceskebÀ Jee³ees: mece#es mebmLeeH³e leoeoelegcegÊeÀJeeved ~ Jee³eg: mJem³e

meJe&meeceL³e&Òe³eesiesveeefHe le=CeKeC[m³e efJe®euevee³e ve meceLe&: peele: ~ ueefppele: meved ÒeefleefveJe=l³e osJeeveeb meceerHes

Òel³eYee

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DevJe³e: - DeLe Fvêced Deye´gJeved - ceIeJeved ! Sleled ³e#eced efkeÀced Fefle Sleled efJepeeveerefn ~ leLee Fefle ~ leled DeY³eêJeled~

lemceeled eflejesoOes ~

HeoeLe&: - DeLe - Fle: Hejced, Fvêced - peerJeelceªHeced Fvêced, Deye´gJeved - GÊeÀJevle:(osJee:), ns ceIeJeved ! ns

Ssée³e&mecHeVe peerJeelceved ! Sleled ³e#ebb efkeÀced Fefle - Sleled ³e#elelJeb efkebÀ YeJeefle Fefle, Sleled - Sleled leL³ebb, efJepeeveerefn-

Heefj%ee³emJe, leLee Fefle - Fvê: leLee Fefle mJeerke=Àeflebb oÊeJeeved, leled DeY³eêJeled - leled ³e#eye´ïe meceerHeb ieleJeeved, lemceeled

eflejesoOes - lemceeled FvêmeceerHeeled (leled ³e#ebb) eflejesefnleced DeYeJeled ~

mejueeLe&: - Fvê: ³eoe ³eÐe#eye´ïemeceerHemLees peele: me lemceeled eflejesefnleesçYeJeled ~ Fvêesç$e peerJeelceeve: ÒeleerkeÀ:~

Hejvleg me De$e ye´ïe%eevejefnle: meved ye´ïe ÒeHle³es ieleJeeved ~ Dele: ³e#eªefHe ye´ïe lemceeled efleefjefnle: mebpeele: ~ ³eeJeled

He³e&vleb peerJeelceeefOekeÀeefjlJeb veeHveesefle leeJeled He³e&vleb ye´ïe lemceeled eflejesefnleb efleÿefle ~

Jeeke̳eced -12 Gcee³ee: ÒeeogYee&Je:

me leeqmceVesJeekeÀeMes efm$e³eceepeieece yengMeesYeceeveecegceeb nwceJeleerb leeb nesJee®e efkeÀcesleÐe#eefceefle ~~

DevJe³e: - me: leeqmceved SJe DeekeÀeMes yengMeesYeceeveeb nwceJeleerced Gceeb efm$e³eced Deepeieece ~ leeced n GJee®e - ’ efkeÀced

Sleled ³e#eced“ Fefle ~

HeoeLe&: - me: -me: peerJeelceªHeer Fvê:, leeqmceved SJe DeekeÀeMes ³eeqmceved Yeeies ³e#eb eflejesefnleb peeleb leeqmceved SJe

veYeesYeeies, yengMeesYeceeveeb - meJex

Odisha State Open University, Sambalpur 39

ce=leJeled HeefjieefCeleeefve YeJeefvle ~ Sles

Odisha State Open University, Sambalpur 40

me=efäÒeeogYee&Jes, cener³eOJeced - mJeceefncvee (ye´ïeÒemeeoeled) ceefnceeeqvJeleb YeJe, lele: - leovevlejb, n SJe - efve½e³esve, ye´ïe

Fefle - Sleled ³e#eb ye´ïe Fefle, efJeoeb ®ekeÀej - DeJeOeejCeb ke=ÀleJeeved (Fvê:) Fefle ~

mejueeLe&: - ³eoe Gcee nwceJel³eeK³ee ye´ïeefJeÐee mebHe=äe YeJeefle leoe mee mHeä³eefle ³eled leÐe#eªHecesJe ye´ïesefle ~ lem³e

meeceL³ee&led SJe peieled meeceL³e&³egÊeÀced ~ le®íefÊebÀ efJevee mJekeÀer³eb mJelev$eb meeceL³e¥ veeefmle osJeYetleeveeb

HeáeYeeweflekeÀeveeceefmlelJeb ~ Hejye´ïeCe: MeÊl³ee HeáeceneYetleeveeb osJelJeb ÒekeÀeMekeÀlJeb Jee ~ DevesveesHeosMesve peerJeelcee

yeesefOeleJeeved ³eled mecHetCexçefHe ye´ïeeC[s ³eeqlkeÀefáeled ®eueled#eceb ¢M³eles lelmeJe¥ ye´ïemeeceL³ee&led meeceL³e&³egÊeÀefceefle ~

Jeeke̳eced -2 lemceeÜe SJes osJees DeeflelejeefceJeev³eevosJeev³eoeqiveJee&³egefjvêmles ¿esveVesefoäb HemHe=Megmles

¿esvelÒeLecees efJeoeáekeÀej ye´ïesefle ~~

DevJe³e: - ³eled Deeqive: Jee³eg: Fvê: - Sles osJee: efn Sveled vesefoäb HemHe=Meg: les efn Sveled ÒeLece: ye´ïe Fefle efJeoeb ®ekeÀej

lemceeled les Dev³eeved osJeeved Deeflelejeced FJe ~

HeoeLe&: - ³eled - ³emceeled keÀejCeeled, Deeqive: - lespemleÊJem³e osJe:, Jee³eg: - mHeMe&levcee$ee³ee: osJe:, Fvê:

peerJeelceYetle:, Sles osJe: - Fl³esles osJee:, efn - efve½e³esve, Sleled - Sleled ye´ïelelJeb , vesefoäced - DeefvlekeÀleceb efÒe³eleceb,

HemHe=Meg: - mHe=äJevle: me#eelke=ÀleJevle:, les efn - les ossJee: SJe, Sveled - Hejye´ïewleled ÒeLece: - meJee&oew, ye´ïe Fefle -

ye´ïelelJeced Fefle, efJeoeáekeÀej - %eeleJevle:, lemceeled - lelkeÀejCeeled, Sles osJee: - HetJeexÊeÀe: osJee:, Dev³eeved osJeeved –

De$eevegkeÌlesY³e: osJesY³e:, Deeflelejeced FJe - DeefOekeÀe: Þesÿe Jee Fefle (efJeJes®³evles)~

mejueeLe&: - Dev³eosJesY³eesç$eeeqiveJee³Jessvêe: Þesÿe Fefle HeefjieC³evles ~ Sles

Odisha State Open University, Sambalpur 41

DevJe³e: - lemceeled Fvê: Dev³eeved osJeeved Deeflelejeced FJe ~ me efn Sleled vesefoäb HemHeMe& ~ me efn Sveled ÒeLece: ye´ïe Fefle

efJeoeáekeÀej ~

HeoeLe&: - lemceeled - lelkeÀejCeeled, Fvê: - peerJeelceªHeervê:, Dev³eeved osJeeved - Dev³eosJesY³e: Deeflelejeced FJe -

DeefOekeÀ: meved efleÿefle Þesÿ Fefle Jesl³eLe&: ~ me efn - me SJe Fvê:, Sleled vesefoäb - Sleled ³e#eªefHe meceerHemLeb, HemHeMe&

- mHe=äJeeved mee#eelkeÀ=leJeeved, me efn - me SJe Fvê:, Sveled - Sleled ³e#eªHeb, ÒeLece: - ÒeLece: meved meJee&oew, ye´ïe Fefle -

Hejye´ïeªHesCe, efJeoeáekeÀej - %eeleJeeved Fefle ~

mejueeLe&: - ®esleve: peerJeelcee ³eesç$esvêªHesCe HeefjkeÀefuHeleesçefmle me: ye´ïeefJeÐeemene³esve ye´ïeleÊJeb meJee&oew

mee#eelke=ÀleJeeved ~ SleoLe&cev³eosJesY³ees osJejepesvê: Þesÿ Fefle G®³eles Fefle ~

Jeeke̳eced -4 - ye´ïeefJe

Odisha State Open University, Sambalpur 42

De%ees ¿eivesjpeefveäb MeeskeÀelmeesçHeM³eppeefveleejceûes ~

lesve osJee osJeleeceûe Dee³eved lesve jesneved ©©ìgcexO³eeme: ~~

( DeLeJe&. 4/14/1)

efveef½eleªHesCe ye´ïeªHeeivesmlespemees peerJeelcee peefveb ueYeles ~ me: meJee&oew mJeeslHeeokebÀ Hejye´ïeeHeM³eled~ ÒeejcYes lem³e

ye´ïeCe: mene³esve Deiveeo³ees osJee osJelJeb ÒeeHleJevle: ~ %eeveseqvê³eeefCe mJemeeceL³e¥ ÒeeHleeveerl³eLe&: ~

Fvêes peerJeelcee leLee HeáeceneYetleeefve ÒeeefCeve Heáe %eeveseqvê³eeefCe lem³e peerJeelceveesçJemLeeveeled mJemJekeÀe³ee&³e ³eesi³eeefve

YeJevleerefle ~

Jeeke̳ece - 5 - ye´ïeefJe

Odisha State Open University, Sambalpur 43

le× leÜveb veece leÜveefcel³egHeeefmeleJ³eb me ³e SleosJeb JesoeefYe nwveb meJee&efCe Yetleeefve mebJee_íefvle ~~

DevJe³e: - leled n leled Jeveb veece ~ leled Jeveced Fefle GHeeefmeleJ³eced ~ me: ³e: Sleled SJeb Jeso n Sveb meJee& efCe Yetleeefve

mebJee_íefvle ~

HeoeLe&: - leled n - leled ³e#eªHeb ye´ïe, leled Jeveb - lem³e Jeveb leÜveb lem³e ÒeeefCepeelem³e ³eesefievees Jee Jeveveer³eb

mebYepeveer³eefceefle, veece - ÒeK³eeleced, leled - leled ye´ïe, Jeveced Fefle - Devesve iegCesve, GHeeefmeleJ³eced - Hetpee³eesi³eb

O³eeve³eesi³eb Yepeveer³eced, ef®evleveer³eced Jee, me: ³e: - me: ³e: GHeemekeÀ: meeOekeÀ: Jee, Sleled - ye´ïeleÊJeced, SJeb - SJeb

Yepeveer³eiegve³egÊebÀ, Jeso - peeveeefle %eelJee GHeemeles Jee, n - efve½e³esve, Sveced - GHeemekebÀ meeOekebÀ Jee, meJee&efCe Yetleeefve -

meJex ÒeeefCeve:, mebJee_íefvle - ÒeeLe&³evles Fefle ~

mejueeLe&: - ye´ïeCe: efÒe³elJeb meJex

Odisha State Open University, Sambalpur 44

mejueeLe&: - GHeefve

Odisha State Open University, Sambalpur 45

DevJe³e: - ³ees Jee Sleeced SJeb Jeso Heelceeveced DeHeËl³e Devevles p³es³es mJeie&ueeskesÀ Òeefleefleÿefle ~

HeoeLe&: - ³e: meeOekeÀ: Heg©

Odisha State Open University, Sambalpur 46

ब्रह्मावाप्तं गतवान् तदा तद ्ब्रह्म नतरोनहतं जातम् । तत्मथाने आकाशे तने उमा ह मवती दषृ्टा । एषा उमा

ह मवती शोभनतया रेष्ठा ब्रह्मनवद्येनत। ‘उं परमात्मानं मानत परमाणयनत इनत उमा’। यया परमात्मज्ञानं बोनितं भवनत सा उमा इनत । सवतनवद्यासु रेष्ठकारणात् तथात्मप्रकाशताकारणात ्ह मवतीनत उच्यते । 3.5. SUMMARY OF 4TH KHANDA.

चतथुतः खण्डः – उमया परब्रह्मणः अनिद वाध्यात्मोपासनोपदशेः

जीवात्मरूपी इधिः ब्रह्मनवद्यामवरूनपणीम् उमां ब्रह्ममवरूपं नजज्ञासनत । सा मपष्टयनत यत् इद ंपूज्ज्यं यक्षमेव

ब्रह्म इनत । तमय सामथ्येन एव जगकदद ंचलत्क्षमम् । एतत् अनवज्ञात्वा एव दवेाः अनभमानननः भूत्वा

तत्मवरूपं न ज्ञातवधतः। चतेनः जीवात्मा जडपञ्चभूतेभ्यः रेष्ठः इत्यत्र संकेनततमनमत । इधिः जीवात्मा तथा

दवेाः अथवा पञ्चमहाभूतानन पञ्चज्ञानेनधियानण येषां सामथ्यातनतठरकं्त ब्रह्मतत्त्वनमनत । एतत् एव ब्रह्मणः

अनिद वत्वम् ।

मननस ब्रह्मणः न रधतयेण ननकदध्यासनमेव तमय अध्यात्मोपासना । भजनीयमय ब्रह्मण उपासनां यः

सािकःकरोनत सः सवेषां नप्रयभाजनः भवनत । यतः सवेषु ब्रह्मसत्ता वत्ततते । ब्रह्मज्ञानमय प्रकाशः नवद्युतः

मफुरणनमव चक्षुषः पक्ष्मपात इव क्षणमध्ये भवनत । ब्रह्मज्ञाननना नवदषुा एव ननरुपानिकमय ब्रह्मणः

पठरज्ञानं सम्भाव्यते। ब्रह्मणः अपरं नाम ‘वनम्’ इत्यत्र प्रनतपाकदतमनमत । ‘वनं वननीय ंसंभजनीयम्’ इनत आचायतशङ्करमय पदभाष्ट्यम् । एतत् गुणव्यञ्जकं नाम इनत ।

उपसंहारे नजज्ञासोः नशष्ट्यमय प्रश्नमय उत्तरेण ब्रह्मननष्ठः आचायतः ननश्चयनत यत् तने ब्राह्मी उपननषद ्

प्रनतपाकदता । आदौ प्रनतपाकदतं ब्रह्ममवरूपं तमय अनीवतचनीयत्वं दवेानाम् अलपज्ञत्वं जीवात्मनः कृते

महतः ब्रह्मणः पठरज्ञानाय ब्रह्मनवद्यायाः उपयोगः उपदशेश्च परब्रह्मणः अनिदवेाध्यात्मोपासनयोः प्रकारः

इनत एतत् सवं ममारनयतुमत्र आचायतः ‘ब्राह्मी वाव त उपननषदमब्रूमेनत’ इनत कथयनत । ब्रह्मज्ञानावाप्तये तपसः (कायेनधदयमनमां समािान)ं दममय (उपशमः) कमतणः (अग्ीहोत्रादीनां रौतकमतणां) अनुष्ठानमपेक्षते। एतानन एव ब्रह्मनवद्यायाः प्रनतष्ठा इनत उपननषदः प्रनतपादनम् । एतेषामनुष्ठानं वेदाना ं

वेदाङ्गानां च अनुसृत्य सम्पादनीयनमनत । अतः तपः दमः कमत वेदाः सवातनङ्गनन ब्रह्मनवद्यायाः प्रनतष्ठा ।

सत्यवाकदषु ब्रह्मनवद्या प्रनतनष्ठता भवनत। अतः अमयाः नवद्यायाः आयतनं सत्यनमनत उच्यते। ‘सत्यनमनत अमानयता अकौठिलयं वाङ्मनः कायानाम्। तेष ुनह आरयनत नवद्या ये अमायानवनः सािवः नासुरप्रकृनतष ु

मायानवषु ; ‘न येषु नजम्हमनतृं न माया च’(प्रश्नोपननषद ्– 1.16) इनत रुतेः।

Odisha State Open University, Sambalpur 47

3.6 MODEL QUESTIONS

Group – A 01 marks questions to be answer in one word/sentence.)

1) दवेेषु प्रथमः कः यक्षं ब्रह्म इनत ज्ञातवान ्? 2) 'अभीक्ष्णम्' इनत पदमय कोऽथतः ? 3) 'वनम्' इनत पदमय अथतः ककं भवनत ? 4) ब्रह्मनवद्यायाः प्रनतष्ठायां कानन तत्त्वानन सनधत ? 5) ब्रह्मनवद्यायाः ककमायतनं भवनत ?

Group – B 05 marks (short type) questions to be answered in 50 words.

1) ब्रह्मणः अनिदवेोपासनं नलखत । 2) ब्रह्मणः अध्यात्मोपासनं नलखत । 3) गुरोः अनधतमा ब्राह्मी उपननषद ्का ? ब्रह्मनवद्यायाः संप्राप्तये कानन सािनानन उपकदष्टानन सनधत ? 4) ब्रह्मनवद्यावगाहनमय ककं फल ंभवनत ?

Group – C 10 marks (medium type) questions to be answered in 200 words.

1) केनोपननषदः चतुथतखण्डमय सारं नलखत । 2) उमा-ह मावत्याः ब्रह्मोपदशंे प्रनतपादयत । 3) ब्रह्मनवद्यावाप्तेः प्रनतष्ठाय आयतनाय च ककमावश्यकम् ? नवद्यावाप्तेः फलं च प्रनतपादयत।

Odisha State Open University, Sambalpur 48

Group – D 15 marks (essay type) questions to be answered in 250 words.

1) उमा-ह मावत्याः आखयानं वणतयत । 2) केनोपननषदः सारं प्रनतपादयत । 3) केनोपननषदः प्रथमखण्डियमय तत्त्वं कथमनधतमखण्डिये (आखयानिय)े प्रनतफनलतमनमत

प्रनतपादयत ।

3.7. FURTHER READINGS. (सहायकग्रधथाः) 1. ईशाद्वि नौ उपद्वनषि ्(शाङ्करभाष्याथथसद्विता), गीतीप्रेस, गोरखपरु।

2. एकािशोपद्वनषिः, ईशाद्यष्टस ुश्रीमििुासीनवयेण अमरिासाख्यद्वविषुा द्ववरद्वचतया उपद्वनषन्मद्वणप्रभया, छान्िोग्य-

बिृिारण्यकयोः श्रीद्वनत्यानन्िा- श्रमद्ववरद्वचतया द्वमताक्षरया कैवल्य े च श्रीशङ्करानन्िद्ववरद्वचतया िीद्वपकया

समलंकृताः, मोतीलालबनारसीिास, बंगालोरोड, जवािार नगर, द्विल्ली-110007 ।

3. कल्याण – उपद्वनषि ्अङ्क, गीताप्रेस, गोरखपरु ।

4. केनोपद्वनषि ् (जयकृष्णिास संस्कृत ग्रन्थमाला), द्विन्िी व्याख्याकार-आचायथ डा सरेुन्रिवे, चौखम्बा

ओररयन्टद्वलया, वाराणसी ।

5. केनोपद्वनषि ्(शाङ्करभाष्यसद्विता), गीताप्रेस, गोरखपरु ।

6. केनोपद्वनषि ्(भावप्रकाद्वशकोपेतेन शाङ्करभाष्येण सद्विता), द्विन्िी व्याख्याकर – श्रीद्वशवप्रसाि द्विवेिी, चौखम्बा

सरुभारती प्रकाशन, वाराणसी।

7. Kenopanisad, ed. By Swami Sarvananda, Sri Ramakrishna Math Road,

Madras – 600004.

8. Kena Upanisad (with commentary of Wankaracharya translated by Swami

Gambhirananda, Advaita Ashrama, Publication Department, 5 Delhi Entally

Road , Calcutta 700014.

9. The Upanisads, Sri Aurobinda Ashram, Pondichery.

10. The Principal Upanisads, Translation & Notes Dr. S. Radhakrishnan,

Harper Collins Publishers India, IA Hamilton House, Connaught Place, New

Delhi 110001.

11. Upanisads (Selections from 108 Upanisads), T.M.P Mahadevan, MLBD,

Delhi.

Odisha State Open University, Sambalpur 49

12. Sixty Upanisads of the Veda, Vol-I, Paul Deussen, translation from German

into English by V.M. Badekar and G.B. Palsul, MLBD, Delhi

13. The Thirteen Principal Upanisads (Translated from the Sanskrit), Robert

Earnest Hume, Shivalik Prakashan, 27/16, Shakti Nagar, Delhi 110007.

14. The Thirteen Principal Upanisads, Translation by Prof S.L. Seru, Nag

Publishers, II – A(U.A.), Jawahar Nagar, Delhi – 100007.

15. The Upanisads, Sacred Books of the East Series,Vol-XV, Part-I, edited and

translated by F. Max Muller, MLBD, Delhi.

16. Chakravarti, S. C. The Philosophy of the Upanisads, Seema Publications,

Rana Pratap Bagh, Delhi 110007.

17. Deussen, Paul. The Philosophy of the Upanisads, Authorised English

translation and revised by A.S. Geden, Oriental Books Reprint Corporation,

54 Rani Jhansi Road, New Delhi -110055.

18. Gough, Archibald Edward, The Philosophy of the Upanisads (Ancient

Indian Metaphysics.), Ess Ess Pubication, Delhi – 110052.

19. Hock, Hans Henrich. An Early Upanisadic Reader. MLBD, Delhi.

20. Mukhopadhyaya, Govinda Gopal, Studies in the Upanisads, Calcutta

Sanskrit College, Researh Series No. IX, Sanskrit College, Calcutta.

21. Singh, Satyaprakash. Upanisadic Symbolism, Meharchand Lacchamandas,

Daryaganj, New Delhi-2.

22. The Cultural Heritage of India, Vol-I, The Early Phases (Prehistoric Vedic

and Upanisadic, Jaina and Buddhist), The Ramakrishna Mission, Institute of

Culture, Gol Park, Calcutta.

23. Kena Upanishad – Wikipedia(https://en.wikipedia.org).

Odisha State Open University, Sambalpur 50

UNIT – IV ḹśāVāSYOPANIṢAD (ईशावास्योपद्विषद्)

4.1. Learning Objectives.

4.2. Introduction on Isopanisad.

4.3. Subject-matter of Isopanisad.

4.4. Philosophical Significance of Isopanisad.

4.5. Text: Explanation of Mantras

4.6. Summary of Isopanisad.

4.7. Model Question.

4.8. Further Reading.

4.1. LEARNING OBJECTIVES:

This book helps in knowing …….

The Significance of Isavasyopanisad.

The derivative meaning of ISA & VASYA.

The Vedantic thought in Isavasyopanisad.

That, Isavasyopanisad acknowledges ‘Monotheism’.

4.2. INTRODUCTION ON ḹśOPANIṢAD

The ईश or ईशावामयोपननषद ् derives its name from the very opening words of the first verse of this उपननषद(्ईशावामयनमद ंसव.ं.). It occupies a pre-eminent position in the age – old spiritual tradition of India. It gets the first place in all collections and enumerations of the Upanisads. It is also known as संनहतोपननषद. Because this is the only Upanisads found as an integral part of the संनहता, namely the वाजसनेनयसंनहता. It forms the last chapter of the शुक्लयजुवेद वाजसनेनयसंनहता and काण्वसंनहता. The

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Iwopanisad ईशोपननषद ् manuscript differs in these two recensions (शाखाs). In both the recensions, the ईशोपननषद ् of शुक्लयजुवेद is the 40th chapter. Versions with 18 verses refer to काण्व, while those with 17 verses refer to माध्यनधदन. The similarity and a little variation of the mantras in these two recensions are as follows – ईश comes from the root ईश ् which means ‘to rule’ , ‘to own’ . The word ईश literally means ‘the ruler’, master, lord; The term वामयम ् means ‘hidden in, covered with, enveloped by’. Scholars suggest that ईशवामयोपननषद ् was likely one of the earliest Upanishads after बृहदारण्यकोपननषद ्and छाधदोग्योपननषद ्. ईशावामयोपननषद ्is the only उपननषद ्that is attached to a संनहता, the most ancient layer of Vedic text known for their mantras and benedictions. Other उपननषदs् are as ब्राह्मण and आरण्यक. Max Muller notes that this does not necessarily mean that ईशोपननषद ् is among the oldest because शुक्लयजुवेद is acknowledged to be of a latter origin than textual layers of other वेद such as ऋग्वेद.

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The भाष्ट्य or commentary of आचायत शङ्कर is the most authentic one upon the principal उपननषदs्. The Sanskrit commentary entitled उपननषधमनणप्रभा by the scholar Udalina Amaradasa is significant also. The German translation by Paul Deussen and its English translation by V.M. Bedekar and G.B. Palsule, the English translations by R.E. Huenea and T.M.P Mahadevan etc. are noteworthy in the line. Swami Chinmayananda’s commentary is also one among the above. 4.3. SUBJECT-MATTER OF ISOPANISAD.

अि तवादः– The ईशावामयोपननषद ् is significant for its singular mention of the term ‘ईश’ in the first hymn. The term never repeats in any other hymns. The concept of the ‘ईश’ exhibits monism or monotheism which refers to one self or Lord. ज्ञानकमतणोः चचात – Iwopanisad acknowledges the contrasting views within Hinduism i.e. between the empirical life of householder with action (कमत) and the spiritual life of renunciation with knowledge (ज्ञान) .

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नवद्यानवद्य े– The Upanisads suggests that root of the sorrow and the suffering is due to ignorance. When one considers one’s self is distinct and conflicted with the self of others, assuming that the nature of existence is a conflicted duality where one’s happiness and suffering is viewed as different from another living being’s happiness and suffering. Such sorrow and suffering can not exist when an individual realizes that the self is in all things, understands the oneness of the self, focuses beyond the individual egos and in the pursuit of universal values. Upanisads asserts both नवद्या and अनवद्या. अनवद्या empowers a person to overcome death or makes one capable to live a life and नवद्या empowers him for immortality. The real knowledge delivers one for freedom, liberation from all sorrows and fears and to a blissful state of life. पणु्यपाप े– Towards the end, the उपननषद ् asserts a longing for knowledge which is hidden behind the golden disc of light. That is the light which one seeks. Again a mantra reminds one’s own mind to remember one’s own deedsand accept the consequences.

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Though the काण्व and माध्यनधदन recension vary in relative sequencing of the mantras, still both asserts the introspective precept – ‘O Agni ! lead me towards a life of virtues, guide me away from a life of vices and thus unto the good path and enjoyment of wealth.’ The Upanisads also declares the foundational promise i.e. ‘I am He’, equating the individual soul with the universal or cosmic soul. 4.4. PHILOSOPHICAL SIGNIFICANCE OF ISOPANISAD

The mantras beginning with ईशावामयम् have not been utilized in कमत (rituals). They serve to reveal the true nature of the self. The true nature of the self consists in its purity, simlessness, oneness, eternity, incorcoreity, omnipresence etc, which are discussed in this Upanisads. For this the mantras are not associated with rituals. The real nature of self is neither a thing to be created, translated, achieved or purified nor it is of the nature of an agent or enjoyer where it could become a factor of कमत. कमतs have been enjoined by assuming the qualities of multiplicity, agentship, enjoyership and impurity, sinfulness etc, which common sense takes for granted. उपननषदs् determines the true nature of self.

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People who are versed in the science dealing with competence, verily say that this man is qualified for कमत when he hankers after the results of कमत. These mantras remove one’s natural ignorance about the self through the revelation of the true nature of the self and thereby produces the knowledge of oneness of the self. This knowledge helps the uprooting of sorrow, delusion and sufferings of the mundane existence. This is the only Upanisads where ज्ञान and कमत are complimentary for each other in the second mantra. But that कमत is the ननष्ट्कामकमत of रीमिगवद्गीता. The spiritual Message of this small Upanisads, having only eighteen mantras, is as profound as it is all – comprehensive. It proclaims the divinity of man, nature, everything in manifestation and spiritual oneness of all existence. It asserts that परमात्मा (the Universal Soul) is enveloping everything and he is in everything. In a sense, it can be said that this उपननषद ्provides the fundamental theme of Vedantic thought.

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4.5. TEXT: EXPLANATION OF MANTRAS

शानधतपािः (The invocation) – ॐपूणतमदः पूणतनमद ं पूणातत्पूणतमुदच्यते । पूणतमय पूणतमादाय पूणतमवेावनशष्ट्यते ।। ॐ शानधतः शानधतः शानधतः।।

अधवयः –ॐ अदः पूणतम ्। इद ंपूणतम ्। पूणातत् पणूतम् उदच्यते । पूणतमय पूणतमादाय पूणतम ्एव अवनशष्ट्यते । पदाथतः –ॐ, अदः – तत् (परब्रह्म), पूणतम ्– पठरपूणतम् मवयंसम्पूणतञ्च, इद ं– एतत् कायंब्रह्म, पूणतम् – अनप पठरपूणतमनमत, पूणातत् – तत्परब्रह्मणः, पूणतम् – अमय कायतब्रह्मणः, उदच्यते – उत्पनत्तः जायते, पूणतमय – प्रलयावमथायां पूणतकायतब्रह्मणः पूणतम ् – पूणतत्वम,् आदाय – मवात्मनन नवलीय, पूणतम् – पूणं परब्रह्म, एव अवनशष्ट्यते – एव अवनशष्ट ं भवनत । ॐ शानधतः शानधतः शानधतः – आनिभौनतकमय आनिद नवकमय आध्यानत्मक – तापमय शानधतः प्रार्थततानमत। सरलाथतः – अय ं मधत्रः बृहदारण्यकोपननषदः पञ्चमाध्यायमय प्रथमब्राह्मणमय प्रथमकनण्डकायाः पूवातद्धतः। तमयाः अनप उपननषदः अयमेव शानधतमधत्रः।

शुक्लयजुवेदीयोपननषदां शानधतमधत्रः आयमेव वततते । मधत्रेऽनममन् परब्रह्मणः पूणतता

वर्णततानमत। “ॐ तत्सकदनत ननदशेो ब्रह्मणनस्त्रनविः ममृतः” इनत गीतावचनानुसारं प्रणवः परब्रह्मणः वाचकः। ॐ इत्यमय अवयवाथतनवचारे नवनशष्टाि नतनः वदनधत यत् - 'अ', 'उ' तथा 'म्' इनत त्रायाणाम् अक्षराणां संयोगेन 'ओम'् शधदननष्ट्पनत्तः। एतेष ुप्रथमः अकारः भगवतः

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नवष्ट्णोः वाचकः। कोशे अप्युच्यते –'अकारो वासुदवेः मयात्' इनत । पूवतमीमांसायाः शावरभाष्ट्य े उच्यते – अ इनत ब्रह्मणः प्रथम ं नाम। अकारमय वाच्याथतः भवनत –जगतः सृनष्टरक्षाप्रलयाकदकायातणां कारकः भगवान् नवष्ट्णुः। त नत्तरीयोपननषदः भृगुवलयामुच्यते - “यतो वा इमानन भूतानन जायधते येन जातानन जीवनधत यत् प्रयधत्यनभसंनवशनधत तनिजानमव तद ्ब्रह्म”। 'कारणं तु ध्येयम'् इनत रुत्यनुसारम् िारणानसद्ध्यथं मुमकु्षुः कारणतत्त्वमय शुभारयरूपेण ध्यानं कुयातत् । एतत् वेदानधतनां मतम् । न यानयकाः व शेनषकाश्च जगतः नननमत्तकारणमात्र

ईश्वर इनत आमननधत । अि नतनां मतेन सनच्चदानधदरूपं ब्रह्म । शदु्ध-बुद्ध-मुक्तमवभावयुकं्त ब्रह्म। यदा मायोपनहतं भवनत तदा मवसंकलपेन जगतः सृनष्टनमथनतनवनाशव्यापारं करोनत ।

परधतु नवनशष्टाि नतनः ब्रह्म ईश्वरः परमात्मा इनत नामानन परब्रह्मवाचकानन इनत । तद ्ब्रह्म

अनखलहयेप्रत्यनीकं तथा अनखलकलयाणगुणगणाकारनमनत । उभयनविगुणिारकरूपेण तद ्

ब्रह्म उभयनलङ्गात्मकं तथा जगत्कारणनमनत । प्रलयदशायां जगत् नामरूपानह ंभवनत ।

पुनः सृनष्टकाल ेएत्म नामरूपानह ंजगत् मवसकंलपेन नामरूपनवभागाह ंकरोनत । अनममन्

कमतनण ब्रह्मसहायकाधतरननरपेक्षं नतष्ठनत । अतः ब्रह्म जगतः अनभन्ननननमत्तोपादानकारणम्

इनत । अतः छाधदोग्या रनुतः वनक्त - 'सदवे सोम्यदेवग्र आसीदकेमेवानितीयम्' इनत । 'पूणतमदः..' इनत रुनतः जगतःकारणब्रह्मणः ननदशें करोनत । सवततोभावेन तत्पठरपूणतम्। इद ंजगदनप तेन परबरह्मणा प्रपूणतमनमत । यतः 'ऐदमात्म्यनमद ंसवतम्' (छाधदोग्योपननषद)् इनत रुनतः जगद ् ब्रह्मात्मकं तथा पूणतञ्च इनत प्रनतपादयनत । पूणतब्रह्मणः जगतः आनवभातवः।

पूणतब्रह्मणः पूणततां नीत्वा जगतः आनवभतवने अनप ब्रह्म पूणतमेव नतष्ठनत । यथा आचायतमय

पूणतनवद्यां गृहीत्वा नशष्ट्यः पूणतनविान् भवनत परधतु आचायतमय नवद्या तथ व पठरपूणात नतष्ठनत

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तथ व परब्रह्मणः पणूतता तथा जगनत तदात्मकता । एतदनुसनधित्सुः नविान् भौनतक-द नवक-द नहकसधतोषेभ्यः नवमुक्तः भवनत । मधत्रः -1 सवतत्र परब्रह्मदषृ्टःे ज्ञानाय उपदशेः

ॐ ईशावामयनमद सवं यनत्कञ्च जगत्यां जगत् । तेन त्यके्तन भुञ्जीथाः मा गृिः कमय नमवद्धनम् ।। अधवयः - जगत्यां यत् ककञ्च जगद ् इद ं सवतम ् ईशा वामयम् । तेन त्यके्तन भुञ्जीथाः । कमयनमवत् िनं मा गृिः। पदाथतः – जगत्याम् – सम्पूणे अनप ब्रह्माण्ड,े यत् ककं च जगत् - यत् ककनञ्चत् मथावरजङ्गमात्मकं वततते जडचेतनरूपं वततते वा, रूपं वततते वा, इद ंसवतम् – तत् सवतम,् ईशा – सवतशनक्तमता परमात्मना, वाच्यम् – आच्छादनीयम् आच्छाकदतं पठरव्याप्तनमत्यथतः। तेन – अतः तममात् कारणात् वा, त्यके्तन – त्यागभावनया, भुञ्जीथाः –उपभोगः करणीयः पालयेथाःवा, कमयनमवत् – कमयानप परमय मवमय वा, िनं – सम्पसत्तं, मा गृिः – नेतंु मानभलाषं कुरु मा आकांक्षां काषषः इनत। सरलाथतः – अनममन् मधत्रे सम्पूणं जगत् आत्मनन अध्यमतनमनत वर्णततमनमत । कत्तृतत्वं भोकृ्तत्वनमत्यादीनन न तु आत्मनः मवाभानवकाः गुणाः अनप तु एताधयनप आत्मनन

अध्यमतानन सनधत। दशृ्यमानं जगत् नमथ्यारूपं तथा परब्रह्मतत्त्वमेव सत्यम् । एतदात्मतत्त्वं

परब्रह्मतत्त्वं वा जगदाच्छादकम् । उदाहरणतया आचायतशङ्करेण मवभाष्ट्ये वर्णततमनमत

यत् चधदनागवातदःे सुगधिः मवाभानवकः। जलमध्य े यदानिककालपयतधतं नतष्ठनत तर्हत

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दगुतधिोऽनप भवनत । परधतु चधदनमय सुगनधिः औपानिकः। सुगधिः अमय मवभावः। अतः

यदा घषतण ं कियते तदा मवतः सुगधिः भवनत। एव ं जगत्यां समग्रपृनथव्यां ि तरूप ं

नामरूपकमातखयं नवकारजातं परमात्मात्मत्वभावनचधतनेन नवलीयते । अमयां रुतौ

आचायेण नशष्ट्याय व राग्यभूनषतवृत्तेः उपदशे ं करोनत । वेदाधतदनेशकेन अमयाः रुतेः

व्याखयायां प्रनतपादयनत यत् सम्पूणतमय चेतनाचेतनात्मकमय जगतः मवरूपं नमथनतः

प्रवृनत्तश्च ईश्वरािीना । सम्पूणं जगत् प्रामानणकं न तु नमथ्यारूपनमनत ।यथा उच्यते - “भोक्ता भोग्यं प्रेठरतारञ्च मत्वा जुष्टः” (श्वेताश्वतरोपननषद-्1.12) । भोकु्तः जीवमय मवरूपं भोग्यं च जडरूपम् । प्रेठरतुः ईश्वरमय मवरूपं चेतननमनत । एतज्ज्ज्ञात्वा जीवः परमात्मनः

नप्रयं भवनत । “क्षरः प्रिानममृताक्षरं हरः क्षरात्मानावीशते दवे एकः” (श्वेताश्वतरोपननषद ्– 1.9) । नवकारमवभावयुक्तायाः प्रकृतेमतथा प्रकृतेः भोगाथतमेव जीवः। प्रकृनतपुरुषयोः कदव्यत्वं परमात्मा ननयधत्रयनत । अनया रुत्या जगतः मवरूपं नवज्ञाय जीवः सचेतः भवनत । सम्पूणं जगत् परमात्मनन व्याप्य

तथा परमात्मा जगनत व्यापकः इनत । उभयोः मध्ये ननयाम्य-ननयामकभावसम्बधिः। प्रलयावमथायां सम्पणूं जगत् तनममन् ननवसनत तथा सृनष्टकाले जगत् ससंृज्ज्य सः तधमध्य े

पठरव्याप्तो भवनत । सामाधयजनमय कत्तृतत्वभोकृ्तत्वाकदभ्रमः जायते । परधतु तत्त्वज्ञमय

अनासक्तता भवनत । सवं त्यागभावेन परमात्मसत्त्वरूपेण व्यवहरणीयम् । कमयानप न

मवमय नानप अपरमय िनाकांक्षा न करणीयेनत उपदशेः। अतः आत्मननष्ठपुरुषः एषणात्रयरनहतः (पुत्र षणा-नवत्त षणा-लोक षणा च) सन् आत्मतत्त्वाथं यत्नशीलः मयात् । मधत्रः 2 कुवतन्नवेहे कमातनण नजजीनवषचे्छत ंसमाः। एवं त्वनय नाधयथतेोऽनमत न कमत नलप्यत ेनरे ।।

Odisha State Open University, Sambalpur 60

अधवयः -इह कमातनण कुवतन् एवं शतं समाः नजजीनवषेत् । त्वनय नरे एवं कमत न नलप्यते । इतः अधयथा न अनमत । पदाथतः- इह – अनममन् लोके ससंारे वा, कमातनण कुवतन् – अनग्होत्रादीनन िमातनुमोकदतानन वेदोक्तकमातनण समाचरन्, एव – ननश्चयेन, शतं समाः – शतसंखयकान् संवत्सरान्, नजजीनवषेत् –जीनवतुनमच्छेत्, त्वनय नरे – एवं जीनवतुम् इच्छनत नरे, कमत – अनग्होत्रादीनन सम्पाकदतानन कमातनण, न नलप्यते – संसारबधिनहतुेभूतानन न भवनधत बारम्बारम् आवागमनमय कारणानन न भवनधत, इतः – कमातनण कुवततः वततमानात् प्रकारात्, अधयथा – प्रकाराधतरं, न अनमत – न नवद्यते इनत । सरलाथतः - आचायतशङ्करमय भाष्ट्यात् एतत् मपष्ट ं भवनत यत् अय ं मधत्रः मनुष्ट्यानभमानीनां कृते कमातनुष्ठानमय उपदशें करोनत। परधतु वेदाधतदनेशकमय मतेन मनुष्ट्यः

आजीवनं नवद्याप्रानप्तपयतधतं ननत्यन नमनत्तकानामनग्होत्रादीनाम् अनुष्ठानं कुयातकदनत ।

मुमुक्षुः पुरुषः फलानभसनधिरनहतः सन् भगवत्समपतणेन कमातनण अनुनतष्ठत्े ।ब्रह्मज्ञानी अनप

कमातनण अनुनतष्ठनत ।मुमकु्षुः नवद्याङ्गं कमत कदा न त्यजेकदनत वेदाधतदनेशकाचायतः। “नानवशेषात्”(ब्रह्मसूत्रम ् – 3.4.13) इ