First Adhyaya, Second Khanda (14 mantras)

Mantra 1.2.1.

1. When the Devas and Asuras fought together (for their inheritance, because both were the children of Kaśyapa Prajāpati) then the Devas took shelter under Viṣṇu (Udgītha) thinking they would defeat the Asuras with His help.—9.

Note.—The Asuras were more numerous than the Devas and Śaṅkara had also given them the boon of invincibility.

But the Devas did not know the best method of worshipping Viṣṇu. They began to worship Him in their various organs of senses such as those of smell, hearing, sight, etc., till they found by experience and repeated failure, that the best and only true method of meditating on Viṣṇu was in the Chief Prāṇa.

Mantra 1.2.2.

2. They meditated on Viṣṇu in the lower Vāyu, the presiding deity of the scent in the nose. But the Asuras tainted him with evil. Therefore, the Jīva smells, both what is fragrant and what is foetid. For the lower Vāyu was tainted by evil.—10.

[Note.—Nāsikyam—in the nose; the accusative case everywhere is to be taken as if it was a locative case.]

[Note.—Prāṇam—Prāṇa, breath, i.e., the son of the Chief Prāṇa, who presides over the air in nose, i.e., the faculty of smelling, or breath.]

Mantra 1.2.3

3. Then the Devas meditated on Viṣṇu in Agni, the presiding deity of the speech, in the mouth. But the Asuras tainted her with evil. Therefore, the Jīva speaks both what is trite and what is false. Because Agni was tainted with evil.—11.

Mantra 1.2.4.

4. Then they meditated on Viṣṇu in the Sūrya, the presiding deity of the sight in the eye. But the Asuras tainted him with evil. Therefore the Jīva sees both what is beautiful and what is ugly. Because Sūrya was tainted by evil.—12.

Mantra 1.2.5.

5. Then they meditated on Viṣṇu in Soina, the presiding deity of the hearing in the ear. But the Asuras tainted him with evil. Therefore the Jīva hears both what is melodious and what is discordant. Because Soma was tainted by evil.—13.

Mantra 1.2.6.

6. Then they meditated on Rudra, Śeṣa and Garuḍa, the presiding deities of the mind in the brain. But the Asuras tainted them with evil. Therefore the Jīva conceives both what is good thought and what is bad thought. Because they were tainted by evil.—14.

[Note.—Manaḥ—in the mind, i.e., the Rudra, Śeṣa, and Garuḍa, the presiding deities of the mind.]

Mantra 1.2.7.

7. Now the Devas meditated on the Udgītha Viṣṇu, in him the Chief Prāṇa (what is called Saman). But the Asuras having approached him, attempted to pierce him with evil. When they did so, they themselves were pierced; just as a pot of clay striking against a hard stone is itself broken into pieces.—15.

[Note.—Tam—in him (Literally it means “him” but here it. is construed in the Locative, i.e., in him, in the Chief Prāṇaḥ).]

[Note.—Vidadhvaṃsuḥ—pierced, when they pierced the Chief Prāṇa they were themselves pierced.]

Mantra 1.2.8.

8. Thus, as a pot of clay is broken to pieces when striking against a solid stone, will he be destroyed who wishes evil to one who knows this, or who wishes to give (pain) to him; for the Chief Prāṇa is a solid stone (rampart round His worshipper).—16

Madhva’s commentary called the Bhāṣya:

In the first verse of the first Khaṇḍa, it has been said that the Lord Viṣṇu should be meditated upon. But all can not worship Viṣṇu in the abstract or through Om, for they have not the capacity for it. They require a concrete symbol. Hence the symbolic worship of God. But the worship of God through ordinary symbols is not so efficacious as through the highest. But what is that highest symbol? This the Upaniṣad says is Vāyu, the Chief Prāṇa, and therefore says the Commentator:—

Vāyu alone is the highest symbol (pratimā) of Viṣṇu called Udgītha.

Therefore, when, with the knowledge that Vāyu is highest of all beings, one worships the Lord in the sanctuary of Vāyu) realising that He, the Lord, is superior even to Vāyu, then the Lord grants the highest fruit (Release). This is shown in the present Khaṇḍa by the Revealer of the Śruti (Veda Puruṣa). For, says the Lord Himself (“The Sun, the Fire, the Brāhmaṇa, the Cow, the Vaiṣṇava, the Jīvatman and all living beings arc the best symbols to worship me in: but the highest is Vāyu, worship with the knowledge that Vāyu is the highest.” (Bhāgavata Purāṇa?)

Were Vāyu not the highest symbol of Viṣṇu, why would then the knowledge that Vāyu is the highest be the best worship of Viṣṇu? This the Commentator shows by quoting an authority:—

Thinking that “Vāyu is higher than the entire universe, and Viṣṇu is higher than even such Vāyu, and that if Viṣṇu be worshipped in Vāyu (as a symbol), then He would be highly pleased,” thus thinking, all the Devas worshipped the Lord Janārdana in Prāṇa the Sinless, in order to get victory over the Daityas. The Asuras pierced (tainted) with sin all the Devas, namely, the Deva of Breath in the nose, who is the son of Vāyu, the Deva of Speech called even Agni, the Deva of Hearing called Sonia, the Deva of Sight called Sūrya; the Deva of Emotions and Desire (manas) called Rudra; the Deva of Will (ahaṃkāra) called Śeṣa, and the Deva of Thought (citta) called Garuḍa. Since all of those were tainted with sin by the Asuras, so none of them is sinless; and they became sinful. But when the Devas worshipped (or meditated) on Viṣṇu named as Údgītha in the highest Vāyu, within the body, and in the sun, then the Asuras attacked this Chief Vāyu also. But when they attacked the Chief Prāṇa, they themselves became scattered. As a ball of day is broken into pieces when thrown against a solid stone, so the Asuras were scattered when they attacked Prāṇa the most beloved (object or) symbol of Viṣṇu.

Therefore, let one worship Viṣṇu, the best and the highest of all Devas, as a radiant image, higher than even Vāyu. Let him worship the Lord in tire illustrious symbol of Vāyu who is the most powerful and wise among all created beings, and as residing in a sinless body and in the sun.

By worshipping him, the Devas and the Ṛṣis obtained their respective (titles and) names, such as Indra (the powerful), Bṛhaspati (the Lord of Speech), Śambhu (the auspicious), and other names and titles; yea by singing the praises of the Lord, through Prāṇa, they obtained all these names (and titles).

But Indra, etc., are the names of these Devas (and Ṛṣis), how do you say they got the names by worshipping God through his beloved son, the Prāṇa? To this we reply these are not their original names, but they arc the names of the Chief Prāṇa and of Viṣṇu; and by worshipping Him they have got these names.

These were, and are originally words denoting various names of Prāṇa and all mean Prāṇa; and they also denote primarily the name of Viṣṇu. Thus we find in Pradhyāna.

An objection is raised that the word ajahruḥ (I. 3. 1.) means “took possession forcibly,” and it appears that the Devas took possession of Viṣṇu called Udgītha by violence, and forced Him to fulfil their desires. This objection has no force. The Devas did not force Viṣṇu; for a being who is coerced, has always his mind unfavourably inclined towards those who use force; and it is a well-known thing that unless the mind is at peace, no good fruit can result or grace shown. Therefore, the above word does not mean “forcible possession,” but means “caused him to give them their desires, to fulfil their wishes,’ through ‘worship,’ and therefore the Commentator says:—

They made Viṣṇu, the Supreme, called Udgītha to fulfil their desires quickly by means of prayers (the moving of the will of another through prayers is not called using force.)

But if Viṣṇu be not worshipped in the sanctuary of Vāyu, will He not give reward to His worshipper? To this the Commentator replies

Still he becomes well pleased when worshipped in the Prāṇa alone. So also it is said:—“As all the Asuras were scattered when they fell upon (the rampart of Prāṇa), so becomes broken and scattered he who plans harm to the worshipper of Prāṇa and wishes to give him pain, etc. Undoubtedly by knowing him (the Chief Prāṇa) alone, one will attain Release, from the wordly bondage (saṃsāra).

If the knowledge of Prāṇa leads to Mukti, it contradicts the saying ‘the knowledge of God alone is the cause of Mukti.’ To this the Commentator answers:—

The knower of Prāṇa (inevitably) comes to know at last the Lord Viṣṇu, as a matter of course.

The sense of the whole passage is that first the Chief Prāṇa should be known, and at the end Viṣṇu also must be known, for salvation depends upon the combi nod knowledge of God and His Beloved Son, Prāṇa. The commentator next explains the phrase “vyādadāti eva antataḥ” of mantra 7.

The syllable vi denotes Viṣṇu, because he is the most excellent (viśiṣṭa) of all in every respect. The knower of Prāṇa knows Him even afterwards (i.e., after the knowledge of Prāṇa), through his grace.

But is it an invariable rale that the knower of Prāṇa should also know Viṣṇu? Is it not conceivable that one may know the Life and not know the God—know the Son and not the Father? To this the commentator answers that there must be some confusion of ideas as to what is meant by knowing Prāṇa. He, therefore, describes that knowledge.

Only those are said to know Prāṇa who know that Lord Viṣṇu is higher than Prāṇa, and that all the Jīvas are even lower than Prāṇa. They only know Prāṇa and none else who-so-ever. (In short, the knowledge of Prāṇa presupposes a knowledge of Viṣṇu, for it means, to realise that Prāṇa is lower than God and higher than all creatures.) Such a knowledge inevitably leads to the knowledge of God.

The word “taṃ” “him” in verse 7 is in the accusative case, and literally it would mean “He who worships him, the Chief Prāṇa as Udgītha” (a meaning, by the by, given to it by Śaṅkara and others). But such a meaning would be evidently wrong for Prāṇa is not Udgītha. He is two degrees lower than Udgītha. This word therefore, must be construed in the locative, i.e., “in Him” “tasmin” “He who worships the Udgītha in Him, the Chief Prāṇa”. Therefore the commentator says:—

The word “taṃ” ‘him’ in the accusative case has been explained (by us) in the locative (in our above explanation, when the Devas meditated on the Lord in the Chief Prāṇa). It is on the analogy of the explanation given of the words in the nominatives by locatives, as the words prāṇaḥ in “Prāṇa Udgīthaḥ”, &c., and nāma in “nāma Brahma”, etc., which are in the nominative case, have been elsewhere explained as words in the locative case. Therefore, in the sentence prānam udgītham, etc., the word prāṇam though in the accusative case has been construed as if in the locative.

Mantra 1.2.9.

9. Verily through this (Svarūpa deha made of Prāṇa) one smells neither the good nor the bad smells (but only fragrant smells); because this (Prāṇa) is free from sin. Therefore, whatever he eats, whatever he drinks; through that lie supports the lower Prāṇas. Moreover knowing this (Prāṇa, one) finally conies to know Viṣṇu also, and then he crosses over (the ocean of Saṃsāra); for finally he understands the Most High undoubtedly.—17.

[Note.—Vyādadāti, fully knows Viṣṇu. Vi = the highest, therefore, Viṣṇu; ādadāti = knows, understands.]

Note.—This verse shows the difference between the Mukhya Prāṇa and Nāsikya Prāṇa—the Chief Prāṇa and the vital breath. Or it shows the effect of Mukhva Prāṇa’s being free from sin. Because this Chief Prāṇa is untouched by sin; therefore, through Him alone, through the last final vehicle called the Svarūpa deha (auric egg?) of which this Chief Prāṇa is the presiding deity, one does not smell good scent nor bad scent, that is to say, that the Prāṇic body, of which svarūpa deha is made, scents only the fragrant smells and not bad smells. Such is the constitution of this highest vehicle that no discordant vibrations can enter through it. The smell is taken here as illustrative of all other vibrations. In this svarūpa deha one is incapable of telling a falsehood. Thus this Mukhya Prāṇa is the chief and best of all the Devas.

Another reason of its being the best of all the Devas is that impelled by this Chief Prana whatever the Jīva eats or drinks, all that goes to nourish the other inferior Prāṇas, the Devas of the senses.

The third reason for the superiority of this Chief Prāṇa is that on knowing this Mukhya Prāṇa one gets certainly release from the bondage of Saṃsāra. All scriptures say so. There is no conflict on this point; and finally, he comes to know the Lord Viṣṇu Himself and realises that He is the most High and thus gets salvation.

Mantra 1.2.10.

10. In this (Chief Prāṇa) the Ṛṣi Aṅgirā worshipped the (Lord Viṣṇu called the) Udgītha. This Chief Prāṇa is also verily held (by the wise) to be Aṅgirasam; because He is the Controller of all the senses (and Chief of all subordinate members of the hierarchy from Ṛbhu up to Sarasvatī.)—18.

[Note.—Aṅgānām, of organs, senses; members, or subordinates such as Ṛbhu, etc., up to Sarasvatī.]

Note.—It has already been said that the Devas accomplished their and and gained victory over the Asuras by worshipping the Lord in the Chief Prāṇa. Now this verse shows that even the Ṛṣis got their names and titles by worshipping this Chief Prāṇa.

The Ṛṣi called Aṅgirā, worshipped the Lord, in the Chief Prāṇa. Therefore, that Ṛṣi got the designation of Aṅgirā. But Aṅgirā is the original and well-known name of the Ṛṣi; why do you say that the Ṛṣi got this name, by worshipping the Lord in the Prāṇa? Aṅgirā was not originally the name of any Ṛṣi. It etymologically means the Controller (rasa) of all organs (aṅgas), i.e., Prāṇa, on whom depends the activity of all organs. Or chief (rasa) of all subordinate (aṅga), entities, from Ṛbhu up to Sarasvatī. Thus the Chief Prāṇa is the real Aṅgirasa, the Controller of bodily organs, and the Head of the Hierarchy.

Mantra 1.2.11.

11. In this (Chief Prāṇa) the Deva Bṛhaspati worshipped the (Lord Viṣṇu called the) Udgītha. This (Chief Prāṇa) is also verily held (by the wise) to be Bṛhaspati; because Vāk is (called) Bṛhatī, and this Chief Prāṇa is her Lord.—19.

Mantra 1.2.12.

12. In this Chief Prāṇa, the Ṛṣi Ayāsya worshipped the Lord Viṣṇu as Udgītha. The wise hold him to be also Ayāsya; because by entering the lung, He regulates the respiration, therefore (He is called Ayāsya).—20.

[Note.—Ayate—comes out; goes; i.e., entering the mouth, regulates it; comes in and goes out as inspired and expired breath.]

Mantra 1.2.13.

13. Because Baku the son of Dalbha knew Him, therefore he became the Udgātā of the Naimiśya-sacrhicers, and lo! he obtains for them all their wishes by (the mere magic of his) singing.—21.

Note.—In every practical magic (Yajña) the mighty Vāyu should be invoked as the real Udgātā—but if He cannot be had, then one who knows Him must be engaged. For such a person alone can make the magical rite successful and procure the wishes of his clients.

Mantra 1.2.14.

14. He who knows the Chief Prāṇa thus and meditates on the Imperishable Udgītha i.e., Nārāyaṇa, obtains all wishes by singing. So far the psychological teaching about Prāṇa and Udgītha.—22.

[Note.—Adhyātmam, the physiological teaching; the relation of Prāṇa with the body; and meditation in the body.]