Adhyātma GranthāvaliIŚĀVĀSYOPANIṢAD (WITH THE COMMENTARY OF SRI ŚAṄKARĀCHĀRYA) TRANSLATION (With Introduction, Notes, Appendix and an Index) BY SWĀMĪ SATCHIDĀNANDENDRA SARASWATĪ Serial No. 158 ADHYĀTMA PRAKĀSHA KĀRYĀLAYA Holenarsipur-573 211 Karnataka, India 3 ĪŚĀVĀSYOPANISHAD 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 Satchidānandendra Saraswati Maharaj has written this book as a tentative production to be judged by the general students of Śaṅkara’s Bhāshyas 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 Swamiji’s 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 Swāmiji translated along with footnotes and other facilities similar to his Kannaḍa or Saṁskṛta editions. All the copies of the first edition are exhausted and hence the need of this edition was felt by the Adhyātma Prakāsha Kāryālaya. Now it is improved with more facilities particularly the addition of Saṁskṛta Bhāṣya too. As for as we know, this is the first of its kind, because translation of Bhāṣya is available in the market but nobody had published it so far along with Saṁskṛta Bhāṣya 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 prasthāna traya Bhāṣyas in English with the preface and footnotes of Pūjya Swāmiji. Sri Rāma Prakāśha Kāranth of Satchidānanda Grāphics – who studied Prasthāna-trayī Bhāṣyam from the very Vedānta Gurukula founded by Pujya Swamiji in the campus of Adhyātma Prakāsha Kāryālaya, Holenarasipur– did the DTP of this book very well. We invoke Pujya Swāmiji’s blessing upon him. Holenarasipur Adhyātma Prakāsha Karyālaya 28-11-2011. INTRODUCTION The Place of the Upanishad in the Vedas Śukla-Yajurveda is divided into fifteen Śākhās, or seventeen Śākhās, according to different traditions. Only two versions, however, are now prevalent and studied by the followers of that Veda. One Bhāshya ascribed to Śaṅkarācārya, on the Īśa or the Īśāvāsya Upanishad forming the fortieth chapter of the kāṇva version, is being studied by the followers of the Śaṅkarādvaita school. It is also known as the Saṁhitopanishad, because it forms part of Saṁhita, the collection of the Mantras of the Karma- kāṇḍa (Ritual Portion) of that Veda, while the other Upanishads commented upon by Śaṅkara are mostly to be found in the Āraṇyakas of the Brāhmaṇa portion of the various Vedas. Subject-matter of the Upanishad Authors of some Bhāshyas antecedent to Śaṅkara were of opinion that this Upanishad teaches the combined practice of karma (ritual) and upāsana (meditation), especially as the mantras in it, are found in the karma-kāṇḍa (portion devoted to rituals). The author of the present Bhāshya, 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 Śaṅkara, 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 Śaṅkara’s commentary in the original. The present edition of the Upanishad contains the text of the mantras in Devanāgari 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 Śaṅkara, but also in co-ordinating the contexts of the Bhāshya with the other Bhāshyas 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 Bhāshya. I have not relied on the Tīka ascribed to Ānandagiri by the editor of the Ānandāshrama Edition of this Upanishad for the obvious reason that he is a recent writer referring as he does to Bhāskarāchārya (page 15) and never answers to Śuddhānanda, Ānandajñāna’s guru, as the colophon in the Ānandāshrama Edition stresses. Some of the mantras in the Upanishad, are explained in a different way in other Bhāshyas, (on the Aitareya, Taittiriya, Gaudapāda Kārika and the Brahma-Sūtras), and they make use of the Mādhyandina version and not the Kāṇva version. We find no explanation for this difference of interpretation. Some critics therefore doubt whether Ādi-Śaṅkarācārya may be rightly regarded as the genuine author of this Bhāshya, 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. Iśāvāsyopanishad belongs to Yajurveda. Yajurveda alone, unlike all other Vedas, has two recensions namely, Śukla- Yajurveda and Kṛṣṇa-Yajurveda. Again the Śukla-yajuḥ has many versions out of which only two are surviving— Kāṇva-Śākhā and Mādhyandina Śākhā. Mādhyandina is prevalent even now in North India, where as the Kāṇva- Śākhā is found in a few places of South India. In fact, it is the Kṛṣṇa-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 Yājñvalkya Śākhā. Īśāvāsyopanishad occurs in the fortieth and the last chapter of Śukla-Yajussamhitā of both these versions. Śri Śaṅkarāchārya blessed us with his Bhāṣya (commentary)on Kāṇva-version. Īśāvāsya is one of the very few Upanishads whose recitation with intonation is extant to this day and the Kāṇva-Śākhā recitation is melodious compared to that of Mādhyandina and is closer to that of Ṛgveda. 2. The meaning of the Upanishad and the Bhāṣya. This small Upanishad containing 18 mantras deals with three topics. First eight mantras deal with the essential nature of Atman. Īśvara 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 everybody’s 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 Bhāṣya-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 Āchārya shows a very important and seminal point of Vedānta, 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 śāstra can advise or enjoin something against its very nature. 3. Certain critical points in the Bhāṣya. From the language, style, the ideas of the Bhāṣya and the belief of the tradition in it we understand that it could be from the pen of the famous Śaṅkara alone. Yet there are a few points which call for specific attention of the critical student. (1) The word anu-paśyati in the mantra 6, is explained literally 10 11 as ‘he sees’, but in all other Bhāṣyas wherever anu-paśyati or anu-bhavati occurs, he explains differently. Sri Swamiji’s footnote may be seen in this regard. (P-23. fn.4) (2) secondly, the word, śuddham in the eighth mantra is explained as “free from the dirt of ignorance— this negates kāraṇa-śarīra” and Sri Swamiji rightly said in the footnote thereon, (P-28. fn.1) nowhere else in the Bhāṣya does one find the word kāraṇa- śarīra. 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 kāraṇa-śarīram (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. Māṇḍūkya Bhāṣya 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)”. (Mā.Kā.. 1-2) Hence, it should be called pure only on negating the superimposed causality. Therefore, a person should not mistake that here the mūlāvidyā, the modifying cause is implied either in Māṇḍūkya Bhāṣya or else where.” Again, in the footnote of his Kannaḍa book he says like this— “the word śarīra (body) means that which is subject to destruction. Hence, we can explain that the avidyā (or the super-imposition) is called kāraṇa-śarīram (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 Upadeśa Sāhasrī by Sri Ācharya. The verses read as follows. आŹमै कः सवЈ भूते षु ताЗन तिˇमं ǿच खे यथा। पयЈ गात् Ǿयोमवत् सवЈ ं शु ˘ं दीिŽतमЗदˆयते ॥ ΐण-ˇनाǺवोरभावे न ˇथूलं दे हं Зनवारयेत् । शु γापापतया ले पं Зलङ् गं चाकायЗमŹयुत॥ (Upa.Sā 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 śukram, 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.Sā 15-9,10.) One should note that there is no reference to kāraṇa-śarīra here. Here is one more thing worth noting. On the page 56 (portion 50.), the word avidyā was used by Sri Bhāṣyakāra unambiguously in the sense of superimposition and juxtaposed with saṁśaya (doubt) and ajñānam (absence of knowledge) which is in keeping with all other Bhāṣyas. And Sri Swāmiji has rightly translated it as misconception. 12 13 Editorial remarks. This second edition has these additional features (1) The Saṁskṛta Bhāṣya of the Upanishad as well as some extracts from other Bhāṣyas in the appendix are added, where as in the first edition English translation alone was given. (2) The Bhāṣya-reading of Pūjya Swāmiji’s Saṁskṛta edition is mainly followed here since it is the correct one; but the help of the Kannaḍa 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 Swāmiji’s Saṁskṛta edition is followed with minor changes in one or two places. (4) The words of the mantra occurring in the Saṁskṛta Bhāṣya 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 Bhāṣya into portions ( Bhāṣya bhāga) and their numbering is different from that of Saṁskṛta and Kannaḍa editions, the same format of Sri Swāmiji’s edition is retained. (7) Special care is taken to make sure that the Bhāṣya, its translation and footnotes – all corresponding to each other appear in the same page. This makes the reading comfortable. Certain noteworthy words of Bhāṣya were put in bold by Swāmiji 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 Pūjya Swāmiji’s Ṛṣhi-like thinking on Bhāṣya is well-known to the readers of his works. The eminent Sri Akhandānanḍa Swāmiji of Vrindāvan, once after reading Pūjya Swāmiji’s ‘Prakriyā Pratyabhijñā’ 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 Vedāntic Punḍits both, undoubtedly, will be benefited from his books, but the most fortunate are the jijñāsus who have vairāgyam and aspiration for liberation, for whom they are a boon, an oasis in an all surrounding desert. We invoke Pūjya Swāmiji’s blessings upon such mumukshus and conclude with Nārāyaṇa smaraṇam. Holenarasipur Editors. 25-11-2011 14 15 ABBREVIATIONS IN THE BOOK Bhg. The Bhagavadgīta. Br. The Bṛhadaranyaka-Upanishad. Br. Bh. Śaṅkara’s Bhāshya on Bṛhadāranyaka Upanishad. G. Bh „ , the Bhagavadgitā. Isa. Mādh. The Iśa Upanishad-Mādhyandina Version. K. The Katha Upanishad. Ka. Kāthaka, the same as Katha. M. Mantra, the verse in this Upanishad. M. N. The Mahanārāyaṇa Upanishad. Manu. The Manusmṛti. Ms. Mokshadharma of Śāntiparvam. Mu. Bh. Śaṅkara’s Bhāshya on the Mundaka Upanishad P. Page. SBh. Śankara’s Bhāshya on the Brahma-Sutra. ŚBh. Jai. Śabaraswāmi’s Bhāshya on Jaimini’s Sutras. S.Bra. The Śatapatha Brāhmana. Su. Sūtra. Sve. Svetāśvatara Upanishad. Tai. Taittiriya Upanishad. Tai. Bh. Śaṅkara’s Bhāshya on Taittirīya Upanishad. Contents Sri Śaṅkara’s Introduction .................................................... 1 Devotion To Jñāna ............................................................... 5 Devotion To Karmas ............................................................ 9 Mutual Opposition Of Jñāna And Karma ...........................11 The Real Nature Of Ātman ................................................ 13 Jñāna-Niṣṭha and Karma-Niṣṭha 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 Vidyā and Avidyā ..... 52 Summary of the Teaching of the Upanishad ...................... 58 ĪŚĀVĀSYOPANISHAD (Mādhyandina Recension) ........ 60 APPENDIX ........................................................................ 63 • Sūtra-Bhāshya on the verse 2 ....................................... 63 • Bṛhadāraṇyaka Bhāṣya on verse 9 ............................... 64 • Explanation Of The Eleventh Verse In Other Bhāṣyas .................................................. 64 • Advaita-Prakaraṇa (25th Kārikā) ................................. 65 • Aitareya Bhāṣya ........................................................... 66 • Taittirīya Bhāṣya (on 1-11) .......................................... 68 Alphabetical Order Of Mantras ........................................ 70 GLOSSARIAL INDEX .................................................... 71 The Sources of Texts Quoted and their Context in the Present Bhāṣya .................... 79 Books you ought to read Introduction to Vedānta Texts Shri Satchidanandendra Saraswati Swamiji did yeomen service to students and seekers of Vedāntic 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 Śaṅkara Bhashya) This is the first 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 Chāndogya 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 Narada’s 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 Vedānta The first 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 Vedāntic thought up to the time of Sarvajñātma Muni. Pages:120 Avasthatraya or the Unique Method of Vedānta The first 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 Śravaṇa and Manana; 4. Manana further ex- plained ; 5. Nididhyāsana, Upāsana 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 benefited 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 Śaṅkara Prakriya Bhaskara (in I, II and III Parts) It sheds light on the Vedāntic Method according to Śaṅkara, determining the real doctrine of the Upanishads in consonance with the traditional methodology of teaching. Pages : 220 Minor Works of Śaṅkarāchārya Here are sixteen of the most popular minor works ascribed to Śaṅkara, with saṃskṛta text in Devānāgari script, Translation and short notes elucidating all different points. Śaṅkara’s Clarication of Certain Vedāntic Concepts This is one of the recent works in English on Śaṅkara’s inter- pretation of the Upanishads. This small book deals, as its title implies, with the clarification of certain Vedantic concepts and principles of interpretation to be applied to the Upanishadic teachings according to Śaṅkara’s tradition. Its object is to as- sist the critical student of Śaṅkara-Vedānta in understanding the genuine nature of Vedāntic reasoning. Salient Features of Śaṅkara’s Vedānta Presents the matter and method of genuine Śaṅkara-Vedānta in a small compass. The references to original Texts and clas- sification and consolidation of the most important Upanishadic teachings, would make this little book a useful companion to the Śuddha-Śaṅkara-Prakriya-Bhāskara 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 Holenarasipur-573 211. if we find that there is a real demand for this series.273 820. Composed at: Satchidananda Graphics. Published by Adhyatma Prakasha Karyalaya. 25-3-1972 Chairman Adhyatma Prakasha Karyalaya First Edition 1972 Second Edition 2011 1000 copies 1000 copies Pages:12+ Size: Dmy 1/8th Paper: Maplitho 70 GSM Copies: 1000 Price: All rights reserved by Adhyatmaprakasha Karyalaya. Y. We shall request Sri Swamiji to continue his efforts in the direction. NARASAPPA Holenarasipur. Bengaluru-560 022 Ph:9972664523 Printed at: .3 ĪŚĀVĀSYOPANISHAD written by SRI SRI Satchidanandendra Saraswati Swamiji. We hope that the public will receive this with the same enthusiasm that they have evinced in Swamiji’s other works.adhyatmaprakasha.org PUBLISHERS NOTE TO FIRST EDITION This is the first of the English Translation Series launched by the Karyalaya. site:www. Holnarasipur-573 211. Sri Satchidānandendra Saraswati Maharaj has written this book as a tentative production to be judged by the general students of Śa kara’s Bhāshyas on the Upanishads. (INDIA) Phone: 08715. and has entrusted the Karyalaya with its publication. Public Charitable Trust. We invoke Pujya Swāmiji’s blessing upon him. The latter portion of the Upanishad. .kā a (Ritual Portion) of that Veda. The author of the present Bhāshya. especially as the mantras in it. on the Īśa or the Īśāvāsya Upanishad forming the fortieth chapter of the kā va version. this is the first of its kind. Only two versions. does treat of the fruits of the combined practice of karma and meditation. Subject-matter of the Upanishad Authors of some Bhāshyas antecedent to Śa kara were of opinion that this Upanishad teaches the combined practice of karma (ritual) and upāsana (meditation). because translation of Bhā ya is available in the market but nobody had published it so far along with Sa sk ta Bhā ya and footnotes. Adhyātma Prakāsha Karyālaya INTRODUCTION The Place of the Upanishad in the Vedas Śukla-Yajurveda is divided into fifteen Śākhās. according to different traditions. As this is more useful to readers. we hope this edition will be received with greater enthusiasm. rejects this interpretation and opines that these mantras purport to teach the true nature of Atman or the Universal Self. are now prevalent and studied by the followers of that Veda. One Bhāshya ascribed to Śa karācārya. while the other Upanishads commented upon by Śa kara are mostly to be found in the Āra yakas of the Brāhma a portion of the various Vedas. Holenarasipur– did the DTP of this book very well. Sri Rāma Prakāśha Kāranth of Satchidānanda Grāphics – who studied Prasthāna-trayī Bhā yam from the very Vedānta Gurukula founded by Pujya Swamiji in the campus of Adhyātma Prakāsha Kāryālaya. are found in the karma-kā a (portion devoted to rituals). the collection of the Mantras of the Karma. As for as we know. or seventeen Śākhās.4 5 Publishers Note (2nd Edition) This is the only Upanishad which Sri Swāmiji translated along with footnotes and other facilities similar to his Kanna a or Sa sk ta editions. according to Śa kara. Now it is improved with more facilities particularly the addition of Sa sk ta Bhā ya too. Holenarasipur 28-11-2011. It is also known as the Sa hitopanishad. We hope to publish all the prasthāna traya Bhā yas in English with the preface and footnotes of Pūjya Swāmiji. is being studied by the followers of the Śa karādvaita school. however. however. because it forms part of Sa hita. All the copies of the first edition are exhausted and hence the need of this edition was felt by the Adhyātma Prakāsha Kāryālaya. 6 7 The Present Edition English translations of the Upanishad are mostly out of print. The Appendix would be of some help to the critical student in coming to his own decision in the matter. 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 Śa kara. Some critics therefore doubt whether Ādi-Śa karācārya may be rightly regarded as the genuine author of this Bhāshya. The present edition of the Upanishad contains the text of the mantras in Devanāgari and English translation together with a free translation of the commentary also. Taittiriya. . contain few aids to the Englishknowing students whose lack of sufficient knowledge of Sanskrit renders them helpless in understanding the import of Śa kara’s commentary in the original. as the colophon in the Ānandāshrama Edition stresses. We find no explanation for this difference of interpretation. has been added the Appendix as well as the Index of some Important Sanskrit words occuring in the Bhāshya. To this end also. has been also given at the end. Gaudapāda Kārika and the Brahma-Sūtras). and those that are available. and they make use of the Mādhyandina version and not the Kā va version. Ānandajñāna’s guru. AUTHOR. Some of the mantras in the Upanishad. A summary of the teaching of the Upanishad. I have not relied on the Tīka ascribed to Ānandagiri by the editor of the Ānandāshrama Edition of this Upanishad for the obvious reason that he is a recent writer referring as he does to Bhāskarāchārya (page 15) and never answers to Śuddhānanda. (on the Aitareya. but also in co-ordinating the contexts of the Bhāshya with the other Bhāshyas ascribed to that teacher. are explained in a different way in other Bhāshyas. yet there are a few families in Andhra Pradesh. Īśāvāsya is one of the very few Upanishads whose recitation with intonation is extant to this day and the Kā va-Śākhā recitation is melodious compared to that of Mādhyandina and is closer to that of gveda. Yet there are a few points which call for specific attention of the critical student. is explained literally . Next six mantras from 9-14 teach the combination of duty and meditation. 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. In all these discussions. Īśvara is all pervasive and essence of the whole universe and he himself is changeless. on the 2nd and the 8th mantras and in the conclusion. ŚuklaYajurveda and K a-Yajurveda. This small Upanishad containing 18 mantras deals with three topics. not even the śāstra can advise or enjoin something against its very nature. it is the K a-Yajurveda that is most commonly found in South India. Anybody just by knowing him becomes (free) from delusion and grief.8 9 Preface (2nd Edition) 1. Nowhere else does one find this taught so clearly and effectively as here. where as the Kā vaŚākhā is found in a few places of South India. And the last four mantras from 15th to 18 deal with a prayer by a lifelong devotee in his last moment . The place of the Upanishad in the Veda. There are short discussions at four places — in the introduction. Nobody. Those who fail to understand this distinction also fail to understand the Upanishad. style. unlike all other Vedas. First eight mantras deal with the essential nature of Atman. and therefore can be enjoined. Karnataka and Tamil Nadu who are called the followers of this version commonly called as Yājñvalkya Śākhā. Īśāvāsyopanishad occurs in the fortieth and the last chapter of Śukla-Yajussamhitā of both these versions. has two recensions namely. 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. (1) The word anu-paśyati in the mantra 6. In fact. This is a heart-felt prayer filled with love and humility. 3. Yajurveda alone. Śri Śa karāchārya blessed us with his Bhā ya (commentary)on Kā va-version. He is One without the second and declared to be identical to everybody’s self. the ideas of the Bhā ya and the belief of the tradition in it we understand that it could be from the pen of the famous Śa kara alone. whereas an act and meditation depend on the will of a person. Certain critical points in the Bhā ya. Mādhyandina is prevalent even now in North India. Iśāvāsyopanishad belongs to Yajurveda. Sri Āchārya shows a very important and seminal point of Vedānta. The meaning of the Upanishad and the Bhā ya. Again the Śukla-yaju has many versions out of which only two are surviving— Kā va-Śākhā and Mādhyandina Śākhā. The Bhā ya-author brings out its meaning in his wellknown beautiful and profound commentary. 2. From the language. assuming that it was there in the original. Mā ūkya Bhā ya says.) One should note that there is no reference to kāra a-śarīra here. the modifying cause is implied either in Mā ūkya Bhā ya or else where. Since he is said to be pure and unaffected by sin he should be understood as untouched by religious merit and demerit. (10) Since.1) nowhere else in the Bhā ya does one find the word kāra aśarīra. the subtle body should be given up. the meaning of this eighth mantra is given in Upadeśa Sāhasrī by Sri Ācharya.10. Vedantins Meet on P-74. śuddham in the eighth mantra is explained as “free from the dirt of ignorance— this negates kāra a-śarīra” and Sri Swamiji rightly said in the footnote thereon. a person should not mistake that here the mūlāvidyā. the word avidyā was used by Sri Bhā yakāra unambiguously in the sense of superimposition and juxtaposed with sa śaya (doubt) and ajñānam (absence of knowledge) which is in keeping with all other Bhā yas. they exist in Him like in ether. Hence. (P-28. . but in all other Bhā yas wherever anu-paśyati or anu-bhavati occurs. However. “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)”. Here is one more thing worth noting. Since he is said to be bodiless. he is said to be free from wounds and nerves. we can explain that the avidyā (or the super-imposition) is called kāra a-śarīram (or causal body) because it is destroyed by the self knowledge. He is śukram.. I interpret it now. The kāra a-śarīram (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.Sā 15-9. He pervades everything like the ether. Ź Ј γ Ǿ ΐ -ˇ Ǻ Ј З Ј ˘ ˇ З ˇ ǿ Ž З З Ź (Upa. which means he is shining. On the page 56 (portion 50.” Again. And Sri Swāmiji has rightly translated it as misconception. the word. The verses read as follows.). the gross body should be given up.Sā 15-9. Swamiji again says like this. Sri Swamiji’s footnote may be seen in this regard. it should be called pure only on negating the superimposed causality. fn. such as.Kā. (P-23. 1-2) Hence. fn. “It could be an interpolation by some foolish and vainly proud person.” Interestingly. Therefore. in the footnote of his Kanna a book he says like this— “the word śarīra (body) means that which is subject to destruction.10. (Mā.) З ˆ (9) The One Atman is existing in all the beings. In his book.4) (2) secondly. and secondly because it is the cause of the notion that one is possessed of body etc. he explains differently.10 11 as ‘he sees’. (Upa. Academic scholars as well as the traditional Vedāntic Pun its both. We invoke Pūjya Swāmiji’s blessings upon such mumukshus and conclude with Nārāya a smara am. undoubtedly. for whom they are a boon. This second edition has these additional features (1) The Sa sk ta Bhā ya of the Upanishad as well as some extracts from other Bhā yas in the appendix are added. the same format of Sri Swāmiji’s edition is retained. of high degree. the prose order) of the mantrawords is put in brackets immediately after the mantra. we seek forgiveness of the kind readers.12 13 Editorial remarks. This makes the reading comfortable. All other features are similar to that of first edition. “What a deep thinking even in this age of Kali”. but the help of the Kanna a edition was also taken wherever it was necessary. (2) The Bhā ya-reading of Pūjya Swāmiji’s Sa sk ta edition is mainly followed here since it is the correct one. an oasis in an all surrounding desert. The secret of his deep thinking is not scholarship. will be benefited from his books. and this is retained. In this. In editing and proof-reading we tried our best to avoid any mistake. This facilitates the reader to distinguish the mantra-words from their explanation. (6) Though the division of Bhā ya into portions ( Bhā ya bhāga) and their numbering is different from that of Sa sk ta and Kanna a editions. for it. (7) Special care is taken to make sure that the Bhā ya. Holenarasipur 25-11-2011 Editors. but keeping to anubhava (universalintuition) and not speculating. Certain noteworthy words of Bhā ya were put in bold by Swāmiji himself. Conclusion Pūjya Swāmiji’s hi-like thinking on Bhā ya is well-known to the readers of his works. (4) The words of the mantra occurring in the Sa sk ta Bhā ya are put in Bold and the same are transliterated and put in bold and italics with diacritical marks in English translation. Sri Swāmiji’s Sa sk ta edition is followed with minor changes in one or two places. yet some must have remained due to our oversight.e. (3) Anvaya (i. (5) In the translation. where as in the first edition English translation alone was given. not vast reading – both he had no doubt. The eminent Sri Akhandānan a Swāmiji of Vrindāvan. commented. rarely one or two sentences are reconstructed to make for better and easier understanding. once after reading Pūjya Swāmiji’s ‘Prakriyā Pratyabhijñā’ in Sanskrit. its translation and footnotes – all corresponding to each other appear in the same page. . but the most fortunate are the jijñāsus who have vairāgyam and aspiration for liberation. .. Ms...... the Bhagavadgitā... Tai..... 68 Alphabetical Order Of Mantras ..... 71 The Sources of Texts Quoted and their Context in the Present Bhā ya ......... Śa kara’s Bhāshya Upanishad Page............................... Br...................................... Bh..Bra............ 64 • Explanation Of The Eleventh Verse In Other Bhā yas ............................. Bh.................. 66 • Taittirīya Bhā ya (on 1-11) . M....... The Śatapatha Brāhmana......... 30 Relation Of The Sequel To The Previous Part .......... The B hadaranyaka-Upanishad....... 52 Summary of the Teaching of the Upanishad ...... 45 A Discussion about Combination of Vidyā and Avidyā ............ „ ... Manu................................. N. 1 Devotion To Jñāna ..... The Katha Upanishad... Śa kara’s Bhāshya on B hadāranyaka Upanishad. Mu...... 39 Relation Of The Sequel To The Previous Portion ... 63 • B hadāra yaka Bhā ya on verse 9 .. Ka....... The Manusm ti.......... SBh.. Tai.......................... G....................... Sve.............. Kāthaka. 79 ABBREVIATIONS IN THE BOOK Bhg............................ the same as Katha...................... Mokshadharma of Śāntiparvam............. Jai.... Śankara’s Bhāshya on the Brahma-Sutra.......................... 65 • Aitareya Bhā ya ............ 31 The Combined Practice Of Karma And Meditation ............................ 64 • Advaita-Prakara a (25th Kārikā) .............. Śabaraswāmi’s Bhāshya on Jaimini’s Sutras............ 9 Mutual Opposition Of Jñāna And Karma . Sūtra.................... 45 Prayer at the Time of Death by the Practician ............................... 63 • Sūtra-Bhāshya on the verse 2 .............11 The Real Nature Of Ātman .. ..................... Mantra.... Su............. Śa kara’s Bhāshya on Taittirīya Upanishad.... on the Mundaka Isa............... Mādh....................................... The Mahanārāya a Upanishad...................................... 13 Jñāna-Ni ha and Karma-Ni ha Distinguished ........... 60 APPENDIX ..... The Bhagavadgīta.......... 58 ĪŚĀVĀSYOPANISHAD (Mādhyandina Recension) ........14 15 Contents Sri Śa kara’s Introduction..... S... Taittiriya Upanishad..... Bh K....... Svetāśvatara Upanishad............. Br............ M........................ 34 The Combined Practice of the Meditation of the Differentiated and the Undifferentiated ...... 44 Prayer at the Time of Death by the Practician of Karma and Meditation . P... the verse in this Upanishad........ 5 Devotion To Karmas ...................... Bh....... 70 GLOSSARIAL INDEX ...................... The Iśa Upanishad-Mādhyandina Version.............. ŚBh. In your hands 2011 II Edn. with sa sk ta text in Devānāgari script. waking. 2. 4. APK Road. Manana further explained . as its title implies. 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 benefited if he understands the basic tenets and the traditional methodology of teaching the Ultimate Non-dual Reality of Brahman or Atman of Advaita Vedanta. The references to original Texts and classification and consolidation of the most important Upanishadic teachings. The Atman to be seen . Further such translations are to be undertaken for printing depending upon the demand from the students. +91 08175 273820 #68. Pages : 220 Minor Works of Śaṅkarāchārya Here are sixteen of the most popular minor works ascribed to Śa kara. It is found to be a source of enlightenment to all seekers of Truth. Pages : 128 Narada’s Aphorisms of Bhakti The book will serve as a valuable guide to those who wish to tread the path of Bhakti. TR Nagar. Its object is to assist the critical student of Śa kara-Vedānta in understanding the genuine nature of Vedāntic reasoning. All such important Introductions are compiled here in this valuable book. Pages:226 Isavasyopanishad (with Śaṅkara Bhashya) This is the first of the English translation series launched by the Karyalaya. This small book deals. Nididhyasana as the continued practice of Śrava a and Manana. Śaṅkara’s Clari cation of Certain Vedāntic Concepts This is one of the recent works in English on Śa kara’s interpretation of the Upanishads. India Ph. IInd Block . Pages : 16 e Vision of Atman The book deals with the following topics : 1. Upāsana and Yoga . 6. Salient Features of Śaṅkara’s Vedānta Presents the matter and method of genuine Śa kara-Vedānta in a small compass. Pages : 96 e Science of Being This work deals with the sixth chapter of the Chāndogya Upanishad and presents in a nutshell the true nature of the ‘Science of Being’. Holenarsipur-573 211 Karnataka. would make this little book a useful companion to the Śuddha-Śa kara-Prakriya-Bhāskara of the same author.which our Real Self transcends. 5. dream and deep sleep . keeping in mind those readers who cannot read the original Sanskrit works but still hunger for the unique teachings in them. Translation and short notes elucidating all different points. determining the real doctrine of the Upanishads in consonance with the traditional methodology of teaching. +91 080 2676 5548 . Relative importance of the three means. 3. II and III Parts) It sheds light on the Vedāntic Method according to Śa kara. Bengaluru-28 Ph. with the clarification of certain Vedantic concepts and principles of interpretation to be applied to the Upanishadic teachings according to Śa kara’s tradition. Pages : 32 How to Recognize the Method of Vedānta The first 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 Vedāntic thought up to the time of Sarvajñātma Muni. Pages:120 Avasthatraya or the Unique Method of Vedānta The first publication on the Method of the three states of Consciousness.Books you ought to read Introduction to Vedānta Texts Shri Satchidanandendra Saraswati Swamiji did yeomen service to students and seekers of Vedāntic Philosophy by writing highly enlightening Introductions in English to several books in Sanskrit (17) and English (8). to wit. Nididhyāsana. A valuable introduction to the study of Vedanta as the Science of Reality. Are Sravana and other means enjoined ? 7. Pages : 167 Shuddha Śaṅkara Prakriya Bhaskara (in I. Refutation and Reason .