All this world that we see was duly created by God. He is who preserves it and having disintegrated it at the time of the dissolution makes it disappear. He goes on repeating this again and again forever.

Before the creation, i.e., when this effect - the world - had not been made, even the void (Akasha-space) was not; because, there were no actions which could take place in it, nor was at that time the causal matter of the world named sat, consisting of prakriti - unmanifested matter; nor were there the atoms; nor was there the second akasha - ether, which fills the universe (virat). There was at that time only the subtlest, and the ultimate (material cause of all this world) called God's Samarthya, i.e., material to work with. As the slight moisture that appears as fog on a rainless morning is neither sufficient to throw a veil over the earth nor to make the rivers flow, nor is it deep because it is so insignificant, even so, the entire universe which ha been made by God with His Samarthya cannot be said to be deep in comparison universe is finite while God is infinite. Nothing can, therefore, cover Him.

The five verses, Na mrityurasit etc.' are easy to understand. We shall explain them in the commentary.

This visible and multifold universe was made of God and He alone sustains and dissolves it and does not make it [again for a period. Tr.] He is Lord of all this. The entire creation exists in Him. He pervades everywhere like space and in His Samarthya - the final material cause - it is absorbed at the time of dissolution. O friend Jiva! He who knows Him attains to the highest bliss; but, he who does not know Him, the highest object of desire of all men, all existence, all consciousness, all bliss and eternal, does not verily obtain the

!. God is the purusha with thousand (i.e.< innumerable) heads, eyes and feet because in Him, the all-pervading Supreme Being, there exist innumerable heads, eyes and feet of living beings like us, i.e., human beings and others. The Supreme Lord fills the earth which here stands for its denizens also) and the prakriti, i.e., the entire universe, from all sides,

(Griffith's translation slightly modified. Tr.)
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[In the next word purusha is used as a substantive and the words sahasra shirsha etc., as adjectives. The word purusha means God. He is so-called because He pervades the universe puri (see Nirukta 1.13) or because He fills and exists in the entire cosmos or because the Supreme Lord fills this entire universe with His essence or because. He resides within and fills the interior of the jiva. the following verse of the Rigveda describes that inner purusha, the Supreme Lord who is the indwelling ruler of all. There never was anything superior to or higher than the Supreme Lord - the all-pervading one, who is called the

There was not, is not and shall never be anything greater than he. He moves and renders all things unstable but Himself remains unmoved, stable and without a tremor. As a tree supports its branches, leaves, flowers and fruits, so does God uphold this entire universe, from the earth to the sun, etc.

He is one, without a second. There is no second God of the same or of a different class. As the Supreme Lord fills all this (the universe) He is called the purusha. This verse is the highest authority for taking the word purusha in the sense of the all-pervading God. Nirukata II. 3.

The word Sahasra according to the Shatapatha VII. 5, is the name of this entire universe.

1. It signifies the finite world. The entire universe is composed of ten parts, viz., fiver great and five subtle, i.e., altogether ten elements.
2. The phrase may also be taken to mean five vital air (<>pranas) the four inner senses, the manas, etc.., together with the outer senses, and the jiva as the tenth or again,
3. it may mean the jiva's heart which also measures ten finger breadths.

He is independent of the distinct from the world - this earth - and He is free from birth, etc.. But though Himself unborn He makes all take birth and produces this 'cosmos - the effect- with His Samarthya - its

III. If it is said that the past, the present and the future worlds are the measures of His greatness, it will become finite and something that can be measured. Hence it is said that He is not so much only. He far exceeds the greatness indicated by them. The entire cosmos, from prakriti to the earth and all the creatures, is only a fractional part of the greatness of the Almighty Lord.

The bliss of emancipation is in His own self-effulgence and the three-fourths of the cosmos exists in the regions of light. The portion that illumines the world is three times as much again as the portion that is illumined. He is absolutely free and unhampered, the ruler of all, adored by all, all bliss, and illuminer of all.

Even then the Purusha shine above all, free from nescience, darkness, ignorance, birth, death, fever, disease and other sufferings. Thereafter the universe is again created with His Samarthya.

The animate, world, which moves and eats, i.e., the living beings endowed with life and consciousness, and the inanimate world, such as, the earth, etc., which does not eat, i.e., which is devoid of life and consciousness - both, are created this two-fold world through and through in many and beautiful ways and having created

V. From Him was produced Virat - the Shining One - the body of all the bodies, taken together collectively, resplendent with various objects, which is metaphorically described as one whose body is the universe, whose eyes are the sun and the moon, whose breath is the wind, and whose feet are the earth.

After Virat were formed the special bodies of all living beings from the elements of the universe. These bodies derive growth from the elements and after death return to and are absorbed into them. God, however, remains distinct from all created beings. He first created the earth and gave it support and then the jives, through His might, supported their corporeal frames on it. The Purusha, the Supreme Being, is distinct from the Jiva also.

All objects which are found in the universe were created by God's Samarthya and by Him they are upheld, although to some slight extent the jives also uphold and maintain the objects. All should, therefore, worship God alone and none else with an undivided mind. He alone made the beast of the forest and the animals that live in towns. God alone made the birds of the air and the small living creatures, such as, insects, etc.

[The word prishat in the text comes from the root prishu to moisten or pour and hence it means that by which food, etc., that removes hunger, is moistened. ajyam means ghee, honey, milk, etc. Prishat stands for food which is masticated andAjyam for that which is eaten without mastication. The conjunction cha (and) denotes insects, moths, etc.]

VIII. Horses were produced through the might of Purusha, also, were produced animals having two rows of teeth, such as camels, asses, etc. From the might of the Purusha were produced cows, the rays of light, the senses, and in like manner, were produced goats and sheep.

[Although horses etc. are included among 'beasts of the forest,' and 'animals living in towns; mentioned in one of the foregoing verses they are gain enumerated here in order to emphasize their good qualities.]

IX. The learned, the sages, the seers of the Vedic verses and all other men receiving instruction from the Purusha (God) through the Vedas worshipped Him and placed Him

[The past tense 'worshipped, etc., in the verse denotes the present as well as the future.] The divine instruction conveyed by this verse is that all men should commence all works and undertakings with praise, prayer and worship of God.

X. The question is asked in how many ways they describe the minght, and the attributes of this Purusha, some of whose attributes have been mentioned above; and, how they explain, in various ways the multifarious powers of Him, the Almighty Lord

What is the mouth, what are the arms, what the thighs and what the feet of this Purusha, i.e., what was produced by Him with high and noble qualities; what with such attributes as strength, valor; what

XI The Brahmana is said to be produced from the mouth of the Purusha, i.e., from the first and foremost qualities, such as, knowledge, etc., and such acts as truthful speech and the vocation of a teacher and preacher. He made Kshatriya and ordained him to possess the qualities of strength and valor, etc.

The qualities of agriculture and trade and commerce are of the middlemost order. The Vaishya or the trader was produced from those qualities by God's command. The Shudra, whose difference enitiating attribute is the service of and dependence on others, was produced from qualities of the lowest order, such as, dullness of intellect, etc.

[In this verse the past tense denotes all the tenses, because according to the grammatical rule given in Ashtadhyayi III. 4.6, in the Vedas, all the tenses, present, past and future, are used interchangeably].

XII. The moon was produced from the mind, i.e., the reflective element of the Samarthya of this Purusha; the sun was produced from the eyes, i.e., the refulgent portion; the sky was produced from the ears i.e., the Akashic portion; the atmosphere was produced from the atmospheric portion and also, were produced from the mouth, i.e., the chief refulgent portion.

XIII. The interstellar space or intermediate regions were produced from the navel, i.e.,

XIV. The learned extended, do and will extend the yajna, from the agnihotra to the ashvamedha, and science with the help of the materials given by the above-mentioned PurushaNow is described the divisions of time which are necessary elements in the production of the world. Vasanta (spring) is like the ghee in this Yajna or in this universe produced by the Purusha; Grishma (the summer

XV. The universe has seven circumferences. The line which passes around the outer surface of a sphere is comprised therein, viz.,

1. The ocean,
2. The atmosphere together with the small particles (the motes).
3. The region of the clouds and the air thereof.
4. the rain-water.
5. The air above it.
6. The air of extreme rarity called Dhanaanjaya.
7. The ubiquitous electricity (Sutratma - literally, the thread-soul).

These 21 are to be considered the chief ingredients in the construction of the world, although there are many more sub-ingredients derived from them. The learned fasten the Purusha with their contemplation who is all-seeing, the adorable Deity and the maker of the universe. They do not concentrate their mind upon any other object than God.

XVI. The learned have paid, do and will always pay homage to God the worshipful, with praise, prayer and worship. All men ought to begin all actions and with these and no one ought to do anything which is not preceded by them. Verily, do the worshippers of God, exalted in glory, attain to Him and emancipation in which there is no pain or suffering.

On this verse Yaskacharay, the author of the Nirukta, observes: "The learned worshipping God with the soul and internal organs or they performed the universally beneficial yajnas, from the agnihotra up to theashvamedha, with the help of the terrestrial fire.

Those who adopted the prescribed means and qualified themselves in former times are enjoying the bliss of emancipation - the highest state. The followers of the etymological school call this band of the learned (devas) the dwellers of the region of light, i.e., God, who is self-effulgent or because the devas live in the rays of knowledge. Nirukta XII. 41.

The universe before the creation existed (potentially) in its cause called the Samarthya of God who is called Vishvakarman - the Universal Architect - because He is the Doer (par excellence) of all action. At that time the whole of this universe was in the casual state and not such ( as it appears to us now). The Tvashta - the Fashioner - made the universe with parts of that Samarthya. then the whole universe assumed a perceptible form.

XVIII. This verse answers the question 'By knowing what canst thou become wise.

The answer is:-
I am certainly wise because I know the Purusha, the Supreme Lord whose attributes have been scribed above, who is the greatest of all, the oldest, self-effulgent, above and beyond the darkness of ignorance and nescience. No one can become wise without knowing Him because by knowing the Purusha,

The use of the word 'only' (eva) in the text shows that no one should ever offer the slightest worship to anyone except God (as the Deity). That this, in fact, is the meaning is also apparent from the words 'There is no other way of obtaining happiness either in the affairs of this world or those concerning the other world.

The only road to happiness is the worship of God alone. There can be no doubt that by believing and worshipping another as God-man comes to grief. The settled conclusion, therefore, is that the Purusha alone is the (legitimate) object of worship of all men.

XIX. The Lord of creatures, the Ruler of all the animate and inanimate world, resides

XX. The All-pervading, the perfect Purusha sheds His luster into the inner sense of the learned because He bestows on them the bliss of emancipation which contains all happiness. He has been in existence from before the birth of learned because He is eternal. Our Salutations

XXI. May the learned, who acquire this most lovable divine knowledge which is born to of God and hence is called His child, teach it and the means of acquiring it, to others. He, who acquires the knowledge of Brahma in this way, is called a Brahmana. The sense comes under the control of the Brahmana who knows Brahma but never under the control of one who does not know Him.

XXII. O God! All Shri (beauty) and all Lakshmi (splendid wealth) etc., serve Thee as the wives serve their husbands. Day and night are, as it were, Thy two sides. The sun and the moon, which are the axles of the wheel of time - the cause of all things, are, as it were,

Grant through Thy favor that the blessings of all the worlds (or all the blessings of all the worlds (or all the blessings of the world), or of universal empire or of self-government be for me. Vouchsafe unto me O Perfect Almighty Lord! All beauties, splendors, wealth, and good and beautiful works and endow me with all good qualities through Thy grace. Destroy my defects and evil failings and make me without delay a repository of good qualities through Thy kindness

Here ends the exposition of the Purusha Sukta.

The Lord of creatures produced from its cause called His Samarthya this threefold universe, i.e., its three orders, viz., the higher ones, such as the Prakriti, etc., the lower ones, such as straw, mud, the small creatures, such as ants, insects, etc., and the middle ones, such as the bodies of men etc., up to ether (Akasha).

The Devas, i.e., the learned or the luminaries, the sun, etc., the Pitris, i.e., the wise, the Manushays i.e., the masters of the science of music, the Apsaras, i.e., their wives, (i.e., male and female musicians) and all the races of men that are found on earth or the heavenly bodies, the sun, etc., were all created by the Supreme Lord, who reigns supreme overall. The heavenly luminous spheres and the planets and their satellites, such as the earth, the moon, were also created by Him.

Our authorities for the motion of the earth are as follows:-

The following verses teach that all the globes, the earth, etc., are in motion.

this globe, i.e., the earth as well as the sun, the moon, are revolving in space (Prishni=Antariksha). The same is true of the other globes also. Among them, the earth along with the waters of the oceans, which are, as it were, her mother, revolves around the sun who is a mass of fire. Similarly, ether is said to be the mother and air to be the father of the sun, and

[In the Nighantu of Yaskacharya, the word 'Gow' occurs among the 21 names of the earth such as 'gma' and 'jma' etc.. and the word 'prishni' among the six names of interstellar space (Antariksha). Nirukta II. 5. The earth is called 'gow' because he moves on and on or because living beings move upon her.

The sun is called 'gow' because he causes the heavenly bodies to revolve around him or because he causes the vapors to move, or because he himself moves in space. 'Dyauh' is called 'gow' because it extends far and away from the earth or because of the rays of light move in it Nirukta II. 14. The word 'gow' is the name of the sun's rays, the moon and Gandharva

In the Taittiriyopanishat it is said that the earth was produced from water, and hence water is regarded as the mother of the earth; because that is to be considered as the mother of an object from which it is produced. From the fact that the word 'Svah' means the sun and the word 'pitar' is uses as an adjective qualifying it, it is evident that he is to be regarded as the father of the earth.

The meaning of the phrase 'duramgata' (in the passage quoted from the Nirukta) is that the earth moves around the sun keeping at a distance from him (or that she tries to fly at a tangent from him). Similarly, all spheres, supported by God's might = the force of gravitation, revolve in their orbits.

The next verse teaches that the moon revolves around the earth.

The moon, whose nourishing properties are well-known, revolves around the earth. Sometimes in the course of her journey, she comes between the earth and the sun. we shall explain this more fully in our commentary. The meaning of the words 'Dyava prithivi atatantha', which occur in the verse, are that the sun (Dyava) and the earth (prithivi) also

(The verse is capable of two interpretations according as the word Indra is taken to mean God or the sun. in the original, the two interpretations are given together, but we have taken the liberty to give them separately dor the sake of greater clearness.. - Tr.)

O Glorious and Mighty Lord! When thou puttest forth Thy great attributes of strength and prowess they uphold all the worlds according

The glorious sun, by putting forth his powerful rays which possess the properties of attraction, illumination and motion, keeps all the worlds in order through the force of his attraction. Rigveda VI.1.6.3.

It is for this reason that the heavenly bodies do not deviate from their orbits.

Like the preceding verse the following also contains the science of attraction.

O Glorious and Mighty Lord! (or the Glorious sun!) when they mortal (in the one case) and aerial (in the other) subjects obey thy law of support (in the one) and of attraction (in the other) then alone all the worlds are rendered firm and habitable. This is the reason why they move in their appointed orbits. Rigveda VI.1.6.4.

O God! Thou has made the sun. with Thy infinite power and refulgent Self Thou art upholding the spheres, the sun, etc. All the globes, the sun, etc. are made firm by Thy power of attraction. As such globes as the earth, etc., are upheld by the sun's attraction so sun himself and the other worlds also are upheld by the law of God. Rigveda VI.1.6.5.

The next verse means that God and the sun are upholding all worlds by means of attraction and illumination.

O God through Thy Might alone the sun upholds the dark and the luminous globes. Thou art, like a friend, the regulator of all the worlds. That wonderful body - the sun dispels darkness with its bright rays and with its power of support and attraction makes the dark and the luminous globes, which in their own turn afford support to others, steadfast. The worlds are

It is, therefore, proved that the suns, etc., uphold the whole of this universe and God upholds the suns, etc.

The next verse also contains the science of attraction. The Supreme Lord (or the sun) is upholding all spheres with His (or his) glorious (or brilliant) power of attraction and with the gift of knowledge (or light) which makes the happiness-producing activities possible.

He (or he) vouchsafes true knowledge (or the bundle of rays) to the abode of mortal man or fixes its place for it. He (or he) bestows immortality (emancipation) or rain which produces vegetation and hence is a source of life)

(By reading the words 'dyubhi-raktubhih' of the next preceding verse (i.e., from XXXIII 42 -Tr) into this verse the meaning would be that the sun attracts all the globes day and night, i.e., at every moment. Besides this, all the globes possess their own power of gravitation; but God is the repository of the infinite power of attraction. Rajas is the name of the globes. Yaskacharya - the author of the Nirukta - says "The globes are called Rajansi Nirukta IV 19. The word 'ratha' signifies knowledge or light which is the source of happiness

The meaning of the next verse is that the sun illumines the earth and the moon.

The meaning of the next verse is that the sun illumines and the earth and the moon.

This earth is upheld in space by the eternal Brahma, the sun and the air. The sun is the upholder of all light. The twelve months owe their existence to time, the rays of light are generated and rendered strong by the sun, and the motes and particles are upheld by the air. In the firmament the moon depends on

The rays of the sun falling on the surface of the moon are reflected on the earth and become invigorating because they come to possess strength-giving virtues in the following manner. That region of space, where the sun's rays cannot reach on account of the interception of them by the earth, becomes rather cold. That region being deprived of the suns rays is devoid of heat also.

The lunar rays (in the absence of solar light) impart vigor and strength. The earth is rendered strong and powerful by the light of the moon and by such medicinal herbs, as the soma plant, (which are nourished by lunar light). It is for this purpose (of rendering them strong) that moons are placed

Four questions are asked in this verse, viz.,

1. The sun wanders alone in the universe, shining with his own light and illumining other worlds.
2. The moon shines with the light of the sun and she does not possess any light of her own.
3. fire is the remedy of cold.
4. The earth is the great field for sowing the seeds. Yajur Veda XXII 10.

When the numeral signifying unity is added to another such numeral it makes two, one and two make three, two and two make four, three and three make six. In the same way the numeral four, five, etc., occurring in this verses show that the science of mathematics is evolved by treating and figures in different ways, such as addition, etc.

The frequent use of the conjunction 'cha', and shows that there are many branches of this science. It is known to all that this science has been fully dealt with in Jyotishshastra which is a limb of the Vedas (Vedanga). For this reason, we do not dilate upon it here. But it is to be remembered that such verses contain the germs of the science of mathematics which is the subject matter of the books on Jyotish

According to the maxim that one act serves of

There is a third branch of the mathematical science called Geometry which is alluded to in the following verses.

In these two verses the science of Geometry is referred to.

The vedi is to be made of a triangular, quadrilateral, circular shape or in the likeness of a Shyena bird. The purpose of the direction to make the vedi of various shapes is to suggest geometrical science. A line running round the parts of the earth farthest from its center is called the circumference.

A line drawn from any point on the circumference and passing through the center is called the diameter or the middle line in geometry. This line is the navel of the world, the earth and the universe, because all such lines converge to

What is the true knowledge of all things, who is its possessor, and what is the intellect that is necessary for acquiring the right knowledge? Who is the measurer, who measures and counts all? What is the cause and what is the essence, like ghee, in this world, which ought to be known or which is the destroyer of all suffering and the essence lubricated with happiness? What is the back-cover viz., the circumference (which is a line passing

The answers to these questions are:-

The Supreme Lord whom the learned have worshipped, do and shall ever worship, knows everything as it is. He is the Measurer of all. The answers to the remaining questions are to be found out by construing the words of the verse in a similar manner. Rig VIII. 7.18.3.

[The word parijhi' 'circumference' shows that here there is an allusion to the geometrical science. This science has been dealt with in detail in the Jyotish-Shastra, the science of astronomy.]

The Vedas contain many verses which treat of mathematical science.

The following verses 'Tejosi', etc. treat of praise, prayer of God.

"O Supreme Lord! Thou shines forth with Thy attributes of infinite knowledge, etc., fill me with the light of knowledge unlimited! Thou art of infinite prowess, O Lord! Endow me with firm vigor and activity of body and mind (intellect) through Thy grace; O Lord of Supreme might! Thy power is infinite, be pleased to grant unto me excellent power; O Lord! Thou art of moral force (ojas) do vouchsafe unto me the strength (born of) truth and knowledge; O Lord! In Thee resides righteous indignation towards the evil-doers, impart by Thy will that indignation to me also! O, suffering Lord! Thou art sufferance, enable me to bear pleasure and pain with equanimity. Be graciously pleased to endow me with these

" O most glorious Lord! Make my senses, e.g., the sense of hearing, etc., and the mind strong and healthy. May it be Thy pleasure to protect us and make us the possessors of all the good things of the world. In Thee, O Lord! Are the treasures of the highest wisdom, etc. So will that the best riches, such as the glories of empire, be for our benefit and enable us to attain them."

[God commands men to acquire and aspire for these good qualities.]

"O Lord! May our wishes become always fruitful through Thy grace. May our aspiration to participate in the administration of the world-wide empire be never frustrated." Yajur II 10.

[The author of the Nirukta in VIII, 20 makes the following observations on the world Svaha.]

"Svaha means that all men should always employ and mild speech devoted to the good of all creatures. They should utter with their tongue what they feel in their own consciousness. they should call what belongs to them their own and should never claim as theirs what belongs to others. They should offer oblations into the fire after purifying and dressing them properly and carefully."

May your armies are highly efficient (well equipped and well trained) and strong, so that your world-wide empire may remain intact and secure, and may your foes, perpetrators of foul deeds, who oppose you, be worsted (in battle). But this blessing of Mine descends on those only who do righteous deeds and never on those who are guilty of treachery and injustice." The meaning is that God never blesses those who act unrighteously." Rig I.3.18.2.

"O Lord! Render us happy, strong and free

Enable us to make utmost endeavors to acquire scientific proficiency and mechanical skill in the use and management of machines and vehicles that we may do good to all mankind like the sun, the fire, etc., which are serving the universe by supplying it with light and contributing to its welfare.

O Lord of righteousness! Thou art just, make us also lovers of law and justice; O Universal Benefactor! Thou art free from ill-will, make us also friendly and devoid of feelings of enmity towards all. So will, O Lord! That the benefits of good government, good laws and precious things be for us, may we become good Brahmanas and learned in the Vedas lore, good Kshatriyas and rulers, and good Vaishyas and

"The mind of a man in his wakeful state presides over and exercises masterly control over all his senses and possesses the bright (divya) qualities of knowledge, etc. In his sleepy state also it becomes cognizant of bright (divya) objects and in the state of sound and dreamless sleep it experiences pure and unalloyed (divya) happiness.

By its nature it is far-reaching in its grasp and is the light of the senses and brings into the light of consciousness all objects, the sun, etc. It is unaided and alone. "O Lord! May this mind of mine - the instrument of thought, always love to dwell on beneficent, desirable and righteous acts and

The verses of the 18th chapter of the Yajur Veda Vajashcha me, etc., enjoin that we should surrender all things to God.

We should, therefore, ask from God all good objects beginning with emancipation and ending with foods and drinks.

Yajna means Vishnu - the pervader. Shatapatha I, 2. 13, God is called Vishnu because He pervades the whole universe. All men should surrender their life to Him. May we; in order to express our gratitude, surrender to God all we have, e.g., our breath (vitality), sight, speech (the senses), mind, i.e., thoughts and knowledge, soul, the qualifications of Brahmana - the performer of Yajnas, who knows the four Vedas - the light of the sun, law, justice, happiness, the earth which is the abode, subsistence and support of all,

The most merciful Lord will then give us the best and the highest bliss, we shall be illumined the light of happiness and shall attain the highest bliss of emancipation. May we be the subjects of His Divine Majesty, i.e., may we never acknowledge any man except God as the king par excellence. May we always speak the truth and endeavor with the greatest zeal to do the evil of the Lord. May we never transgress His will, but serve Him always with filial love. Yajuh XVIII, 29

I."The wise yogins - the worshippers of God, concentrate their mind on and seek union with the Omniscient Lord, who has made this world and is a witness to the good and evil thoughts of all the jives and knows all the creatures. He is one without a second, all-pervading and knowledge itself. There is no one superior to Him. To Him the illuminer and maker of the universe should all men, under all circumstances, offer highest praise. In this way will the jiva be able to attain to Him." Rig IV 4. 24.

II. "God is graciously pleased to direct to Himself the intellect of those, who, with a view obtain an insight into the secrets of divine

III. Let all men cultivate such desires as the following:-

"May we, with our inner senses rendered pure by yoga and by developing our Yogi powers, seek to dwell in the infinite glory of the self-luminous Lord, the giver of happiness, and the indwelling ruler of all that we may attain the bliss of emancipation."

IV. "The in-dwelling ruler of all, the Lord Supreme, graciously illumines the souls of yogi worshippers, who, with the help of yoga exercises, worship Him with pure thoughts and love. The most merciful Lord in His mercy reveals His infinitely bright form to His loving worshippers and renders them happy by bestowing on them the gift of emacipation."

V. God promises to the teacher and the learner of worship:-

Those worshippers alone who obey My will and serve Me - the blissful and eternal Lord are able to perform glorious deeds of knowledge and worship and to make happy regions or births their abode. May you the teachers and the learners of worship listen to this carefully. I become accessible to you only when you worship Me in this manner." Yajuh, 1, 2.3.4.

VI.

VII. "O Yogins! always enjoy freely the bliss of communion with God with the help of yoga and the bliss of emancipation and perform acts of worship by meditating upon God in the arteries, etc., which are the seat of Prana (Vital air).

Having thus purified your internal senses sow the seed of yogic worship, viz., pure an perfect knowledge (vijnana) in your causal body, the seat of the highest bliss, by performing the acts of worship and make yourselves proficient in Vedic learning.

You will thus soon have the full fruition of yoga, viz., pure and unalloyed bliss within your immediate reach through the grace of God. Attain union with God with the help of yogic activities (or faculties) directed towards worship. Verily, these activities are destructive of all pain and full of peace and tranquility, etc."

VIII. "O Supreme Lord! May the twenty eight substances, viz., the ten organs of sensation and action, the ten vital airs, the mind, and the intellect, the faculty of thought, and self-consciousness (Ahamkara), knowledge, instinct, and bodily strength, be productive of good and happiness through Thy grace.

May my days and nights were spent in the act of Thy worship. By Thy grace enable me to advance from yoga to kshema and from kshema to yoga (i.e. may I retain what I have already got and get what I do not possess). I always beseech Thee O Lord! To help and succor me."

The foregoing and the following verses are from the Atharva Veda.

IX. "O Lord! Thou art the Lord and Master of creatures or of speech or of action,

[The word 'shachi' means speech' see Nighantu I, II; 'action' ibid II. 1; and 'creatures' ibid III. 9]

X. God says to men: "Ye men! Know me properly by means of worship and conduct yourselves as befits those who know Me. Let a worshipper know this (truth) and say, 'O Lord of infinite knowledge! May I always humble myself before Thee.''

XI. "Graciously watch over us O Lord! We adore Thee always. May we always be rich in food and the glories of the empire. May the true renown born of the performance

XII. "Thou art, O Lord! All-pervading tranquil as (deep) water, the life of life, knowledge itself, the adorable, the greatest of all, tolerant. Knowing that Thou art such we offer worship to Thee."

[The word 'ambhah' is derived from the root 'Aptri' by adding the suffix 'asun' to it.]

XIII. "Thou art, O Lord! Ambhah (all-pervading), tranquil as deep water, the life of life), self-refulgent, lovable, all-bliss, possessed of all the glories of the whole universe and giver of the power of toleration. We offer worship to Thee O Lord! May we never forsake Thee and never worship anyone else."

[The word 'Ambhah' which has been already explained is repeated here as a mark of veneration.]

XIV. "Thou art O Lord! Almighty, omnipresent, infinitely immense, penetrating all objects through and through and vast as space.

{'Uru' in the sense of 'immense,' and 'many' is well known. See Nighantu III.1.XV. "Thou art, O Lord! The architect (the spreader) of the universe and the noblest of all; Thou knowest the universe in all its multifariousness, thou seest all the enablest all to see and all men try to obtain a vision of Thee. We offer worship O omniscient Lord! To Thee who art of such a form."

XVI. (This verse is capable of several interpretations. Tr.)

Ist. "The learned yogins, unite their soul with the omniscient Lord who knows all things or men and the universe fully, who inures none and is merciful, and bliss. They shine with the light of the highest bliss and becoming refulgent themselves dwell in Him Who is the light of all."

['Arusham' comes from the root 'rush' to injure].

2nd. "All the worlds and all the objects are subject to the force of attraction of the sun, who is a ball of fire and moves and imparts motion to others. All are beautified and shine with his light in the bright sky."

3rd. "The worshippers, who unite, with the self-refulgent Lord, their breath according to the methods of yoga for controlling it, shine in God with the light of the bliss of emancipation. The breath has access to all things, has its seat in the vital parts of the body and is the cause of the growth and development of all bodily organs."

[The word 'tashthushah' means 'man'. Nighantu II.3, and 'bradhna' means 'great'. Nighantu III. 3. The Shatapatha takes the words 'bradhnamarusham' in the sense of the 'sun'. XIII. 2. The Prashnopanishat Question 1.

Now we shall write as to how we should perform worship. One should select a place clean, neat, pleasant and solitary and purging

The great devotee Patanjali in his aphorisms on Yoga and Vyasa in his commentary thereon have laid down the following method of worship. 'Yoga is the restrain mental activities. Yoga I.1.2. The mental activities should always be restrained from other subjects than God and from unrighteousness at the time of worship and at the time of worship and at the time of taking part in secular affairs.

The reply to the question: 'Where do they rest when restrained' is: "They rest in the form of the Seer (God). I.1.3. When the mind of the devotee is turned away from all mundane affairs it finds rest in the form of Omniscient God. As to whether the conduct of devotee when he, leaving the act of devotion, engages in the affairs of the world is similar to or is in any way different from

Q. -How many activities are there and how are they to be restrained?

A. ~ 'The activities are five, painful and painless.' 'They are proof (true knowledge), perversion (false knowledge), imagination, sleep and memory.' 'The proofs are direct perception, inference and the Vedas.' 'Perversion is false knowledge, having a form which is not its own.' 'Imagination is that which follows verbal expression and has no objective reality corresponding to the word.' 'Sleep is that mental activity which has for its objective substratum the cause of non-existence.' 'Memory is the not-stealing of what has been

Q. - What is the most helpful means in devotion?

A. ~ 'Or my means of the contemplation of God.' I.1.23. 'When special devotion is exhibited towards God He showers His grace on the devotee through mere contemplation. By the help of meditation the yogi acquires soon the state and the fruit of absorption (samadhi).'

That special purusha who is not touched by the enjoyment (of fruits) is Ishvara. There are many who have reached the state of emancipation by breaking asunder the three bonds. God never had, nor will ever have this relation [i.e., bondage and freedom there from]. No previous bondage can be inferred in the case of God as is done in that of a soul which has been emancipated. Similarly, subsequent bondage is possible only for a soul which is now bound by prakriti; but not for God. He was not in bondage in the past, nor will He be in bondage in the future. He is eternally free and eternally the Lord. Is the excellence of the transcendental

God is, therefore, He in whom glory reaches its highest limit. Nor is there any glory which can equal His. If we think of two qualities, equal to each other in all respects, as coming into being at one and the same time we shall have to think of the one as new and of the other as old. Also, because the existence of the one will imply the destruction of the self-sufficient glory of the other. It cannot be proved that there is complete identity between two beings possessing equal qualities because there shall be some difference or other between them. God is, therefore, that special purusha whose glory is neither equaled nor surpassed. 'In Him the seed of the

Now there is a limit of the seed of the omniscient, for, it is capable of being increased like a measure of weight etc., that special purusha is such an omniscient being. This is the most rudimentary idea of God which we can reach by the help of inference. It is impossible to acquire a complete knowledge of Him. One desiring to know His names, i.e., qualities should study the Vedas.

Although He does not desire His own benefit, He does desire the good of all creatures. He desires: I shall do good to the jives during creation, the disjunction of soul and body and the great dissolution by preaching to them wisdom and righteousness. It is said "the first among the learned, the great sage, the Lord, having decided upon the revelation of the Veda, mercifully

'He is the teacher even of the ancients, because He is not circumscribed by time,' I.1.26. Even the most ancient teachers were subject to the limit of time, but this limiting action of time cannot affect Him; hence, He is the teacher of the ancients.

As He was untrammeled in His action at the beginning of creation , even so will He remain when this creation shall have passed away. 'Prana' (the sacred syllable Om) is His appellation.' I.1.27. Pranava signifies God. But, is this relation of the signifier and the signified symbolic or is it fixed like the relation between the lamp and its light? It is fixed and constant.

The symbol only brings to light the constant relation of God with Pranava in the same way as the symbol, 'this is his father, this is his son' brings to light the fixed relation of father and son. In other creations also the relation between the signified and signifier is brought to light by means of words and a symbol is used in accordance with it. The philologists know that the relation between a word and its meaning is eternal because they

When a yogi repeats Pranava and meditates on its sense his mind becomes concentrated. It ha been said also: One should practice yoga with the help of the repetition of Om and should repeat the Pranava in the state of Yoga. In virtue of the strength born of the repetition of Pranava and the practice of yoga. one obtains the vision of the Supreme Self.

What does the yogi gain thereby? 'Thence be acquires the power of turning his thoughts

Now what are the obstacles which distract the mind (chitta). They are disease, lassitude, indecision (doubt), carelessness, laziness, sensuality, delusion, non-attainment of the substratum and unsteadiness.' I.1.30. These are the nine obstacles that distract the mind. They come into existence with the activities of the mind and disappear when the latter ceases to exist.

The activities of the mind have been mentioned above. Disease is the disturbance of the equilibrium of the substances, juices and organs (of the body); lassitude is that in which the mind desires to get rid of action; indecision (doubt) is that state in which knowledge touches both extremes, e.g., it may be so, it may not be so; carelessness is the not-caring for the means of Samadhi (absorption), laziness is aversion to acting on account of the

The mind, becomes steady only when the state of absorption is reached. These are the nine distracting elements of the mind, the defilers and the enemies of yoga. 'Pain' despondency, quivering of limbs, in-breathing and out-breathing are the concomitants of these distractions' I.1.31. Pain either arises within the body itself or is caused either by other beings or by the physical forces of the world. The living beings when smitten with it try to destroy it.

Despondency is that disturbance of the mind which results from the frustration of desire. Quivering of limbs is that which makes the limbs quiver. In-breathing is that in which external air is inhaled into the body. Out-breathing is that in which the air within the body is exhaled. These are the concomitants of distractions because they befall a man whose mind is distracted and not him whose mind is collected. These distractions are

The man whose mind wanders from object to object getting momentary perception only cannot be said to have a concentrated mind. His whole mind is distracted. When it is withdrawn from all other objects and is focused on one subject only then alone it becomes concentrated. There is, therefore, one mind for every object.

He who believes that the mind remains concentrated because there is a flow of similar perceptions (and the mind flows from one perception to another similar perception may be asked as to whether this concentration is the attribute of the flowing mind. If it is, then the mind cannot be said to be one because the flowing mind lasts for a moment only. If it be said that concentration is the attribute of the perceptions which are parts of the flow then the question will arise as to whether the flow is the flow of similar

Even if it be possible for such a mind to become concentrated the objection contained in the maxim of 'cow-dung and milk rice' will apply.* The position that there are different

Now the strength of direct perception cannot be overcome by any other proof; for, other proofs depend for their utility on the strength of direct perception. Therefore the mind is one although it is applied to many objects and this treatise (Yoga Shastra) sets forth the means of purifying that mind.

'The peace of mind is secured by thoughts

By entertaining such thoughts white (pure) characteristics (dharma) are engendered in one and then the mind becomes peaceful it acquires concentration or steadiness. 'Optionally (it becomes concentrated) by forcible ejection and stoppage of breathing I.1.34.

Or, one may acquire steadiness of mind by forcible ejection, i.e., vomiting of the air within the body (stomach) through the two nostrils and then stopping it outside. The steadiness of mind should be acquired by throwing out the air from within the body with effort just as one throws out (vomits) the food which one has eaten and then by keeping it (the air) outside as long as one is able to do so. 'On the destruction of impurity by means of the practice of the limbs (accessories) of

'Non-injury, truthfulness, abstinence from stealing, continence and non-covetousness are the restraints (yamas). I.2.30. Non-injury means the complete absence of enmity towards all beings at all times. The other restraints (yamas) and observances (niyamas) have their 'root' in non-injury. They depend on its success and are practiced for the purpose of acquiring it.

They are observed simply for steadying and purifying it. It is said: 'As a Brahmana (a yogi who desires to know Brahma) goes on desiring to adopt many vows he goes on turning away from the sins, committed through carelessness, which spring from the root of the injury and goes on practicing the steady and pure kind of non-injury. Truthfulness is that in which there is complete

If the speech that is uttered is for injury of living beings it is not truthful but sinful. Such a speech is only seemingly virtuous and wears the outward form of virtue. It will surely lead to the direst misery. One should, therefore, speak that truth which is beneficial for all beings after one has tested it.

Theft is to take objects belonging to others by unlawful means. Non-stealing is abstinence from theft. Theft may even consist in mere desire (to obtain another's property). Continence (Brahmacharya) is the control of the generative organs. Non-covetousness is to renounce the objects of pleasure with the consciousness that their collection, preservation and destruction involve injury

The following aphorisms (dealing with the niyamas -observances) will be explained in the vernacular.

'Cleanliness, contentment, austerity, self-study and contemplation of God are the observances (niyamas).' I.232. Cleanliness is either external or internal. External cleanliness should be accomplished by means of water, etc. and internal by renouncing attachment, hatred, untruth, etc. One should acquire contentment, tranquility, by the practice of virtue (Dharma). Austerity is to always act in accordance with the dictates of duty (Dharma). Self-study is

The fruit if truthful conduct is that 'when one is established in non-stealing all jewels approach one.' I.2.37. As to what is obtained by the practice of the life of Brahmacharya it is said that ' when one is established in Brahmacharya one acquires power.' I.2.38.

The fruit of non-covetousness is said to be that 'when one is established in non-covetousness one know the cause (the how and the why) of one's birth.'I.2.39. The fruit of the practice of cleanliness is that 'by cleanliness, one acquires a dislike for one's own body and absence of contact with others.' I.2.40. (By cleanliness are also

By controlling the posture one is not overpowered by the pairs of opposites such as heat and cold, etc. 'On being acquired the breath is regulated, i.e., the movements of the in-breathing and the out-breathing are checked I.2.49. In-breathing is the taking of the external air into the body. Out-breathing is the throwing out of the air from within the body.

Regulation of the breath is the absence of the movements of both these. This follows the control of posture. When posture has been fully brought under control one is able to regulate the breath, i.e., to get the mastery over the air that goes into, and comes out of the body by skillful and gradual exercise, (in other words)

External Pranayama is that in which the cessation of movement follows in-breathing and he third, the totally restrained, is that in which both movements are checked. That is acquired by exercise. As a drop of water thrown on a heated stone shrinks from all sides simultaneously so in this (Pranayama) there is cessation of both movements at one and the same time.

They are men of childlike (immature) intellect who practice regulation of breath by stopping their nostrils with the finger and the thumb. This should be avoided by the wise. At the time of performing Pranayama one should keep one's internal and external parts of the body unagitated and relaxed. When all the limbs are as they ought to be one should perform the first or the external Pranayama by keeping

'The fourth follows when the domains of the external and the internal have been crossed over. I.2.51. - That Pranayama which crosses both (the internal and the external) is called the fourth. It is as follows. When the air within the stomach tries to go out into the outer space at the first moment one should fix one's attention on it and should eject the breath into the outer space and stop it there.

Similarly, when the air from the outer space tries toe enter the body at the first moment one should receive it into the body as gradually as one can and should stop it there. This is the second Pranayama. When the movements of both are stopped gradually and by constant practice we have the fourth Pranayama.The third Pranayama, however, does not depend upon the

'Thence is destroyed the veil over light' I.1.52. In this way by the practice of Pranayama is destroyed the veil of ignorance over true discrimination concealing the light of the indwelling ruler God. 'And the ability of the mind in concentration' I.2.53. The mind of the worshipper acquires complete ability to fix itself in the contemplation of God by the performance of Pranayama.

What is abstraction? 'Abstraction is that in which the senses become detached from their objects and follow the nature of the thinking principle, as it were.' I.2.54. When the thinking principle is brought under control it does not wander from the contemplation and protection of God to other objects. This is the restraint of the senses. It is to be understood that as the thinking principle becomes fixed in the essence of God so the senses also

'Thence the complete control over the senses' I. 2. 55. After this the senses are completely brought under control, i.e., they are restrained from their objects so that whenever the devotee proceeds to worship God he is able to restrain his thinking principle and his senses.

'Concentration of the thinking principle is the fixing of it on a particular point.' I.3.1. Concentration is the fixing of the activity of the thinking principle on the navel plexus, the lotus of the heart, the aperture in the crown of the head, the tip of the nose, the tip of the tongue, etc. or on some external object.

The distinction between meditation and absorption is this that in meditation activity of the mind is present in the shape of the mediator, the act of meditation and the object of meditation but in absorption, the mind becomes devoid, as it were, of is own form and becomes absorbed in the Divine essence and its beatitude. 'The three (concentration), meditation and absorption) together are called SamyanaI.3.4. The

And if asked: 'If in the city of Brahman are placed the whole world and all creatures and all desirable objects what subsists there when this body becomes old and dies.' This one may reply: 'That (Brahman within the body) does not become old when the body becomes old, that does not die when the body dies.

It is an everlasting city of Brahman. In it are contained the desirable objects. It is the self free from sin., old age, death, sorrow, hunger and thirst, of true desires and of true resolves. As here, in this world, people act as they are commanded and depend on the objects to which they are attached, be it a country or a piece of field, (so the devotees attain what they desire). Chhandogya VIII. 1-2-3-4-5. The purport of the above texts

Similarly in the verse: 'God is one, He is hidden in all creatures, is all-pervading and is the inmost self of all creatures. He is the ruler of all, the support and abode of all. He is the witness (of all). He is the Absolute and devoid of qualities.' The words 'God is one, etc., denote worship with qualities and the words 'devoid of qualities.' Denote worship without qualities.

God possesses qualities because He has the attributes of omniscience, etc. He is devoid of qualities because He is free from pain such as ignorance, etc., from quantity, such as measurements, numbers, two, etc., and form such qualities as sound, touch, color, taste and smell. When God is thought of as all-pervading, the ruler of all, the master of all, consciousness itself we worship Him as the possessor of qualities.

'Nescience is to take the non-eternal as eternal, the impure as pure, pain as pleasure and not-self as self.'

'Egoism is the identification of the seer and the power of seeing.'

'Attachment is the attraction towards a pleasure which one has once experienced.'

'Aversion is the repulsion from a pain which one has once experienced.'

'Flowing by its own potency and established even in the learned is the fear of death.' Yoga I.2.3 -9.

'From the disappearance of that i.e., Nescience, results the disappearance of the conjunction (of the seer and the seen) and then results Absolute Freedom.' I.2.25.

'Absolute freedom results also from the non-attachment to the Siddhis (perfections) on

'Absolute freedom results when the purity of the Satwa (intellect) is equal to the purity of the purusha.' I.3.53.

'Then the thinking principle leans towards discrimination and moves towards absolute freedom.' I.4.53.

'Then the thinking principle leans towards absolute freedom.' I.4.26.

'Absolute freedom results when the qualities, becoming devoid of the objects of the purusha (i.e. the attainment of fruits) cease to be born and the power of consciousness is established in its own nature. I.4. 34.

"They call that the highest state in which the five senses of cognition together with the mind standstill and the intellect goes not act perversely.'

'They believe that the firm holding of the senses is yoga. Then (in yoga) he (yogi) becomes free from carelessness. Yoga comes into existence and goes out of it (i.e., it brings into light the good and destroys the bad qualities).'

'When all the desires residing his heart are destroyed then the mortal becomes immortal and enjoys (the presence of) Brahma.'

"When all the ties of his heart are here cut asunder, the mortal becomes immortal

'He (the emancipated soul) seeing these pleasures with the divine eye, i.e., the mind, rejoices.'

The Jivas who are in the world of Brahman (i.e., state of emancipation) hold communion with that Self. Therefore, all worlds belong to them and all desires. He, who knows that Self and understands it, obtains all worlds and all desires. So said Prajapaati; so said Prajapati

'He is the pervader. He is Brahman, Heis immortal and he indwelling soul (of all). (The emancipated soul longs) 'May I enter the assembly hall of Prajapati, may I become glory, glory of the Brahmanas, glory of the Kshatriyas, glory of the Vaishyas and the glory of glory itself' Chhandogya. VIII.

'The path (to salvation) is narrow and ancient. It is a bridge (for crossing the river of life and death). It has been reached and found by me.' The wise, who know Brahman, after their release from here, cross over to the world

'On that, they say, there is white, blue, yellow, green and red. This path was found by Brahma. By it goes he, who knows Brahman, who is the doer of good (deeds), and who is full of splendor.'

'They who knew the He (Brahma) is the life of the life, the eye of the eye, the ear of the ear, the food of the food, the mind of the mind, reached the ancient, primeval Brahma who can be known through the mind only.'

'There is no diversity in Him.' 'He who perceives any diversity in Him goes from death to death. This eternal (being), who cannot be apprehended (otherwise than) through the mind is free from impurity, subtler than Akasha (ether), the unborn, the pervader, great and eternal. Let a wise Brahmana practice wisdom after knowing Him. Shatapatha VIV.7.

'He (Yajnavalkya) said; 'O Gargi, this is the Imperishable, whom the Brahmana describe as one who is neither gross, nor subtle, nor short, nor long, nor red, nor fluid. He is

He is immoral, without impurity, without a word, having no within, no without. There is nothing that was before Him, he is neither that shall be after Him. He is neither open nor closed. He eats no one and no one eats Him.' Shatapatha XIV. 6.

The Jiva can become happy forever by attaining to the Supreme Brahman, who is attainable by the emancipated, who is emancipation itself and whose attributes are all-consciousness, all-existence and all-bliss.

'God is our brother, i.e., the destroyer of our afflictions, the generator of all happiness, our protector. He is the fulfiller of all under takings and the knower of all worlds. In Him do the learned live in bliss after obtaining emancipation and dwelling in the third place, i.e., the highest bliss, they ever roam in it freely, accompanied with pure intellect." Yaju XXXII. 10.