Third Adhyaya, First through Fifth Khandas (7 mantras)

Mantra 3.1.1.

1. That Lord is verily honey to the Devas. Śrī is like the cross-beam. Vāyu is the bee-hive. And the Ṛṣis Marīci, etc., the sons (or the honey-makers).—154.

[Note.—Ādityaḥ—the sun; ādi = beginning, ta = all-pervading, ya = wisdom,—the whole word means “the eternal, all-pervading wisdom”.]

[Note.—Devamadhu, honey to the Devas. “Madhu” here means happiness—“devamadhu” means “the giver of happiness to the Devas”.]

[Note.—Dyauḥ—heaven. Śrī, because she is all resplendent, “dyau” means light. Śrī possesses light and dwells in heaven, therefore she is called Dyau.]

[Note.—Tiraścīnavaṃśah (Tiraścīnavaṃśa)—cross-beam, it is a name of Śrī, because by her prostration (tiraścīna) and devotion and obedience, she has brought the Lord Hari under her control. (vaṃśa=vaśa, control).]

[Note.—Antarīksam (Antarīksa)—the intermediate region; the Vāyu is so called because he always sees the Lord Hari within himself (antar=inside, īkṣa=to see). The Vāyu or air is called antarīkṣa because he moves in the sky.]

[Note.—Apūpaḥ (Apūpa)—honey cells; “ap” means the āpyam (āpya), the goal, i.e., the Brahman, “upa” near. He, near to whom or in whom, Brahman always resides is apūpa.]

[Note.—Marīcayaḥ—the rays: the Ṛṣis called Marīci and the rest, dwelling in the rays of the sun.]

[Note.—Puttrāḥ—sons, makers of honey, the honey dewelling in the honey cells is the son of the bees, as produced by them.]

Note.—That Eternal, All-pervading Wisdom alone is the perfect joy, that supports the Devas. His spouse Śrī, the Refulgent, has brought him under her control by her obedience. Vāyu, His beloved Son, is always absorbed in the contemplation of His glory, for He is the receptacle in which the Lord always dwells. The sages, like Marīci, etc., are His children.

Mantra 3.1.2.

2. Of that Lord, the eastern rays are the eastern honey-cells. The Ṛcas (the Vasus) are verily the bees. The Ṛg Veda is the flower. The juice in the flower is the nectar. Those Ṛcas (the Vasus) distilled this flower called the Ṛg Veda. It being so distilled, there became manifest (the Lord possessed of) wisdom, bliss, lordliness, strength, magnanimity and power.—155.

Note.—Of that Lord in the sun, the forms Vāsudeva, etc., dwelling in the eastern Raśmi and called so, because of their (Vāsudeva, etc.,) being full of delight, suspiciousness and wisdom, are the only means of attaining the Lord called sweet. Vasus verily are the bees (who manifest the sweetness of the Lord), the Ṛg Veda is the flower, as it nourishes the knowledge. The words of the Ṛg Veda are the eternal best drink (to be drunk by the ear). These Vasus studied closely the Ṛg Veda (physical laws), and discovered therein the Supreme Brahman, whose form is wisdom and bliss, supreme lordliness and power, vigour, strength, magnanimity and force.

Mantra 3.1.3.

3. He (the Supreme Brahman) flowed forth (Dharma and Mokṣa for the Devas); that honey (revealed through the Rig Veda and called Vāsudeva) took its place on the (eastern) side of the solar orb. There verily He (Vāsudeva) assumed red color and that is the red light of the sun.—156.

[Note.—Ādityam (Āditya)—the sun (in the orb of the sun representing the bee-hive or by the side of the solar orb, i.e., by the eastern side). Abhitaḥ, towards, by the side of (i.e., in the eastern rays).]

Mantra 3.2.1.

1. Now those which are the southern rays of that Lord, they are verily His southern honey cells. The Yajus (the Rudras) are verily the bees. The Yajur Veda (Saṅkarṣaṇa) is verily the flower. The juice in the flower is the nectar. Those Yajus (the Rudras) distilled this flower called the Yajur Veda: it being so distilled there became manifest the Lord possessed of wisdom, bliss, lordliness, strength and magnanimity and power. He (the Supreme Brahman) flowed forth (Dharma and Mokṣa for the Devas). That honey revealed by the Yajur Veda and called Saṅkarṣaṇa, took its place on the southern side of the solar orb. There verily He (Saṅkarṣaṇa) assumed white colour and that is the white light of the sun.—157.

Note.—Of that Lord is the sun the form Saṅkarṣaṇa dwells in the southern rays. These are called rays or Raśmi, because of their being full of delight, auspiciousness and wisdom. They are the only means of attaining the Lord called Sweet. Rudras verily are the bees who manifest the sweetness of the Lord. The Yajur Veda is the flower, because it nourishes that knowledge. The words of the Yajur Veda are eternal best drink. These Rudras verily distilled the Yajur Veda and manifested thereby the Supreme Brahman, whose form is wisdom and bliss, glory and power, vigour and strength, health and. force.

Mantra 3.3.1.

1. Now those which are the western rays of that Lord, are verily His western honey cells. The Sāmans are verily the bees. The Sāma Veda is verily the flower. The juice in the flower is the nectar. Those Sāman verses (the devas called Ādityas) distilled this flower called Sāma Veda (Pradyumna), it being so distilled there became manifest the Lord of wisdom, bliss, lordliness, strength, magnanimity and power.

He, the Supreme Brahman, flowed forth Dharma and Mokṣa for the Devas, that honey revealed by the Sāma Veda and called Pradyumna, took its place on the western side of the solar orb. There verily He (Pradyumna) assumed dark color and that is the dark light of the sun.—158.

[Note.—Sāmānī—the Sāman verses, the Ādityas; so called because they are equal (sama) with the twelve months: for each month there is an Āditya.]

Mantra 3.4.1.

1. Now those which are the northern rays of that Lord, they are verily his northern honey cells. The hymns of the Atharvāṅgiras (Soma etc.,) are verily the bees. The Itihāsa-Purāṇa (Aniruddha) is verily the flower. The juice in the flower is the nectar. Those Atharvāṅgiras (the Devas called Somas) distilled this flower called the Itihāsa-Purāṇa it being so distilled there became manifest the Lord possessed of wisdom, bliss, lordliness, strength, magnanimity and power. He the Supreme Brahman flowed forth Dharma and Mokṣa for the Devas. That honey revealed by the Atharvāṅgiras and called Aniruddha, took its place on the northern side of the solar orb. There verily He (Aniruddha) assumed extreme dark color and that is the extreme dark light of the sun.—159.

[Note.—Atharvaṅgirasaḥ—Atharva and Aṅgirasa verses. The Devas called Soma, etc., since they cause rain (adhara) and are thus the essence (rasa) of the bodily organs (aṅga).]

Mantra 3.5.1.

1. Now those which are the upward rays of that Lord, they are verily His upward honey cells. The Secret Doctrines (Ṛjus) are verily the bees. The entire Vedas constitute the flower. The juice in the flower is the nectar. Those Secret Doctrines (the devas called Ṛjus) distilled this flower called the Entire Vedas (Nārāyaṇa), it being so distilled there became manifest the Lord possessed of wisdom, bliss, lordliness, strength, magnanimity and power. He the Supreme Brahman flowed forth Dharma and Mokṣa for the Devas. That honey revealed by the Entire Vedas and called Nārāyaṇa took its place in the centre of the solar orb. That form which seems to stir in the centre of the sun is verily the Lord Nārāyaṇa having the color of the rising sun.

These verily (Vāsudevas etc.( are the Essences of the essences. For the Vedas are the essences (the best) and of them Vāsudeva, etc., are the essences (best). They are the Nectars of the nectars. For the Vedas are nectars (Eternal) and of them these are the Nectars (Givers of eternity).—160.

[Note.—Ādeśāḥ—teachings, doctrines; the Perfect Ones called the Ṛjus the Teachers of the Secret.]

[Note.—Brahma—the entire Veda, the Infinite Vedas. Brahma comes from √bṛh = to be endless. There is no end of the Vedas, therefore they are called Brahman or endless.]

Madhva’s commentary.

In the end of the last Adhyāya, it was mentioned that the Vasus, the Rudras and the Ādityas have dominion over the morning, midday and evening oblations respectively. In the present Adhyāya the Śruti describes the glory of the Lord dwelling within the Sun, and which is the object of worship. His glory was not so fully described previously as was necessary. Old commentators have taken the word “Madhu” in its literal meaning of “honey,” and they say that the sun is honey as a mere poetical metaphor. The Commentator sets aside this view, and shows that in the first five Khaṇḍas in this Adhyāya, the Brahma Vidyā is established and he does so by quoting an authority.

It is thus written in the Sāma Saṃhitā:—The Lord Viṣṇu, who dwells in the sun, is alone called by the name of Madhu. Because He is the store house (“madaḥ dhīyate asmin”) of happiness.

Here the word Mada means happiness (mada + dhī = mada + dhi = madhu; by Nipātana ad is elided and i is changed to “U”). The word Mada generally means intoxication, but here it means happiness.

Thus having shown that Madhu is the name of the Lord, and that “Mada” means happiness, the commentary next shows how the word Mada comes to mean happiness, by giving the meanings of the very letters of this word.

The Letter “A” indicates exuberance or intensity, while the word “mada” derived from √mā = ‘to know’ and √tan = ‘to spread’ means “the expanse of consciousness” (“Jñāna tati”); that which possesses the expanse of knowledge in its intensity is called Mada or that which causes expansion of consciousness.

(But how does this word ‘mada’ come to mean happiness? To this the Commentary answers):—

“Jñāna-tati” means “full of wisdom,” “the condition of being full with knowledge,” thus it means “he who has knowledge,” and consequently “he who experiences” or “that which is experienced in the highest degree” that which is experienced as the highest among all desired objects is called Mada. Now happiness is the highest object of experience in our consciousness. Therefore, Mada means happiness. In fact, all objects in consciousness are classified as high or low, according to the amount of happiness they confer. That which one experiences as the highest among all the objects of desires is called Mada, and all objects of enjoyment are considered as happiness, because they conduce to the expansion of consciousness, and every such expansion is accompanied by pleasure. Thus Madhu comes to mean that which holds happiness to the highest degree.

(But) the words ‘Mada’ happiness and ‘dhi’ holding, contain nothing to denote intensity. Where do you get this idea of the highest degree. To this the Commentator answers):—

The third letter “U” denotes intensity (for otherwise the combination of “Mad + dhi = Madhi” and not “Madhu”).

(Having thus explained the word Madhu, now the Commentary explains the words Deva Madhu.)

Because He is the shelter of the Devas (the refuge of the Devas) therefore He is called Deva Madhu, or the honey of the Devas (that which the Devas enjoy in the state of Mukti).

The Commentary now explains the word Aditya and shows that it does not only mean the visible sun, but the Lord also.

Because He is the beginning (Ādi = beginning), because He is alL pervading (ta = tata = all-pervading) and because He is all-knowing (Ya = knowledge), therefore the Lord is called Aditya, i.e., the Primeval all-pervading wisdom.

The word Madhu has already been explained as the name of the Lord. It has the ordinary meaning of ‘honey’ also here, and thus these verses are a simile. (Therefore the commentary says):—

The Lord is like honey, viz., He satisfies the Devas.

As he is like honey, to complete the simile there must be a cross-beam, bee-hive, bees, flowers, etc., to make honey. This the Commentary now shows thus Viṣṇu is Madhu, Śrī is the cross-beam, Vāyu is the bee-hive, the Devas are the bees, and the Vedas and religious literature are the flowers. The words used to denote these things ‘cross-beams’ etc., have also double meaning, one the ordinary well-known meaning, and the ether as applying to Śrī, Vāyu, etc. The Commentary shows this now. The phrase “dyaurevatiraścīnavaṃśaḥ” apparently means “the heaven is the cross-beam.” But an inanimate heaven and an inanimate cross-beam are not meant here. Dyau means the Shining one, and is the name Śrī.

Śrī possessing the attributes of luminosity, etc., (dvi=to shine) and dwelling in heaven (dyu=heaven), is called Dyu; and She is connected with tirovaṃśa, etc., cross-beam, etc.

(Thus dyu means Śrī primarily, but not the loka; heaven is called dyu in the secondary sense, because Dyu or Śrī dwells there.)

She is the cross-beam, because she is the refuge of Vāyu. Vāyu is the bee-hive, because Madhu or Viṣṇu is specially contained or placed in him (as honey in the cells), Vāyu is also called Antarikṣa (lit. interior vision), because Hari is seen by him always within his heart

The sky is called Antarikṣa, because Vāyu dwells in it.

Vasus, etc., are the honey-makers, they are his sons and called so. The Marīcis are Ṛṣis dwelling in the rays of the sun, and are called the sons.

(Thus the Ṛṣis Marīcis, etc., dwelling in the solar rays are like the eggs or sons of the bees, the Devas, Vasus, Rudras, etc., are the bees, Vāyu is the bee-hive.)

(The commentary now explains the word Tirovamśa in its another sense, and shows that literally it is a very appropriate epithet of Śrī, the spouse of Hari. The word means “obedient,” as shown below.)

Because the Goddess Ramā has brought Hari as if under her control, by her implicit obedience, by her loving faith and devotion, therefore she is called Tirovaṃśa (tira=obedient, vaṃśa=controlling, one who controls another by obedience and devotion). The word Tiryak means bowing down (therefore devotion and obedience). The cross-beam or rather the arched bamboo frame, from which the hive hangs is called ṃirovaṃśa, because by its slanting posture it controls (vaśa=to control) the hive that hangs from it, and since it controls the hive, the cross-beam is named Tiraścīnavaṃśa.

Vāyu is called the bee-hive or Apūpa. The word Apūpa literally means that in which is the “Ap” or the approachable, the goal, namely, the Lord God. The Vāyu is called Apūpa, because the Lord, the approachable is within him. The hive is called Apūpa because the honey, etc., is in it.

Thus Apūpa is a compound of two words Apa meaning Āpyam, the approachable, or the goal, and Upa meaning present. That in which the Āp is present is called Apu. Viṣnu is called Āpa, because he is obtained or reached by or is the goal of the released souls. The ordinary bee-hive is called Apūpa, because there is present in it Āp, the liquid honey, etc. The word Āp in this connection means water and honey is called Āp or water, because it is a liquid and all liquids are called water.

(The commentary now explains the word Raśmi. It generally means rays, it means also hero something else. Its literal moaning is that which is delight [ra=delight and śa=auspiciousness, and ma=wisdom]. Thus the whole word Raśmi means, he whose form is wisdom, auspiciousness and delight.)

The phrase dwelling in the Eastern rays means Lord Hari, called Vāsudeva, dwelling in the Eastern Raśmi. The word Raśmi itself means he whose form is wisdom, auspiciousness and delight (or power, knowledge and bliss).

(The word nadi is now explained):—

The word nadi means part (na = not, alam = sufficient, not whole but a part). The aṃśa or part of Lord is called Nāḍi, because without these Divine Aṃśas (like Vāsudeva, Pradyumna, etc.,) no adhikārī can reach the whole, the Aṃśin, the Supreme Lord. (One must reach Him through one of these Aṃśa forms.)

(The commentary now explains the phrases:—the Ṛks are the bees, the Yajus are the bees, the Sāmans are the bees, the Atharva-Aṅgirasas are the bees, the Guhya-Ādeśas are the bees. Even with the simile of the bees, these words do not mean the works called hymns of the Ṛg Veda, etc., but are names of particular classes of devas.)

The Ṛks are the devas called Vasus, the Chief of whom is Agni, because they preside over the Ṛk Veda, (they have the abhimāna of the Ṛg Veda). They are called Ṛcs, because they are arcya or worshipped as the first, especially, (i.e., in the morning the Vasus are the first worshipped). The Yajus are the names of the Rudras, the chief of whom is Indra, because Indra is the friend of Rudra. These are the Devatās of sacrifice (yajña) and therefore called Yajus. The word Indra here does not mean the ordinary Indra, but it means Vāyu. He is the principal deva worshipped in the midday first of all, and Soma is drunk by him first, he alone is the chief of all the Rudras, with Śaṅkara at their head. The Sāmans are the Ādityas, because they are same with the months (i.e., one Āditya enjoys one month and thus the twelve months are enjoyed by twelve Ādityas). The phrase “Varuṇena mukhena” of Khaṇḍa VIII does not refer to the well-known Varuṇa. The word Varuṇa there means Indra called Purandara, because he is chosen (vṛyate=elected) in every sacrifice. This Indra is the head of this hierarchy, because he is appointed as the chief of the Ādityas, by the Lord Viṣṇu. And it is a well-known thing that Indra is the lord of the Adityas and not Varuṇa,the lord of waters. (But Viṣṇu is in the sun and rules the sun, why should not He be taken here.) The lord Viṣṇu is not meant here, because the enumeration here is of the bees or worshippers, and Viṣṇu being the worshipped, cannot be brought within the category of the worshippers. The class of devas called Atharva Aṅgiras preside over the Itihāsas, Purāṇas, and the works called Atharva Aṅgirasas, with Soma as their chief. They are called Atharva Aṅgirasas, because they pour down (adhara) rain, therefore they are called Atharvas. Because they are the saps or controllers (rasas) of the bodily organs (aṅgas), therefore they are called Aṅgirasas. In other words, the whole term Atharva Aṅgira means the rain-making controller of bodily organs. (The dh is changed to th anomalously). These devas are the controllers of bodily organs, because Soma or Moon has jurisdiction over the mind, and he is the head of this hierarchy, while the subordinate devas of this class control the various prāṇas of the body. Hence, they are truly aṅgarasas or functionrulers.

The phrase “Guhya ādeśā” means Brahmā and all those who are fit to hold the post of future Brahmas, the Teachers (ādeśas) of all secret (guhya) doctrines, because they are verily the Teachers (Gurus) of all.

(The term “Guhya-Ādeśas” is one word and is the name of those Teachers of the occult, who are themselves also hidden.) The name by which they are known is Ṛjavas or the PERFECT ONES, or the STRAIGHT ONES.

(The phrase “brahmaiva puṣpam” is now explained):—

Brahma is the name of all the Vedas, because of their infinity, because they are endless.

(As says a Śruti:—“anantā vai vedāḥ”. The √bṛha from which comes the word brahma means also endlessness.) (Now are explained the phrases like these Ṛks, etc., heated the Ṛg Veda, etc.)

These devas like Agni, etc, thoroughly pondered over the Ṛg Veda, etc., and thereby discovered or revealed the honey called the Supreme Brahman, and since they are the revealers of this honey, they are called bees or honey-makers. The Vedas are called puṣpas (flowers literally nourishers, puṣ = to nourish), because they nourish wisdom (poṣaka = nourisher). The ordinary puṣpas are so called, because they nourish the honey-makers, that is, the bees, with their nectar.

(The commentary now explains the phrase “tā amṛtā āpaḥ”):—

The words of the Vedas are eternal, therefore they are called immortal drink. The Devas drink them, that is, enjoy them, therefore, they are called apa or drink. The drinking of the Vedas consists in meditating over their meaning, in hearing them, and in reading them, and in nothing else; for they cannot be drunk like water.

(The commentary now explains the five phrases “the Vedas being heated flowed out, &e.” Others have explained the words yaśas by ‘renown’; tejas, ‘brightness of the body;’ indriya [indriyam], ‘the full activity of all the senses;’ vīrya [vīryam] ‘power;’ and annādya [annādyam], ‘health.’ This view is set aside here.)

From the Vedas thus meditated upon by the Devas, there became manifest yaśas (that is) wisdom, and tejas (that is) bliss, and indriya [indriyam] (that is) supreme lordliness, and vīrya [vīryam] (that is) strength or power, and annādya [annādyam] (that is) the power to confer every beatitude on another. The Lord, the Adorable Hari, called Rasa or essence residing in the solar orb flowed out for the Devas Dharma (Religion), mokṣa (Release), etc.

Vāsudeva is the Supreme Person (or Male), has red colour and is called Ṛk. He verily resides in the eastern red rays of the sun, being red. Saṅkarṣaṇa has white colour, and is the Lord of Yajurveda. He resides in the southern white rays of the sun, and is white in colour. Pradyumna has blue colour (śyāma) and is described as (or in) the Sāma-veda. He dwells in the western blue rays of the sun, and is blue in colour. Aniruddha is deep blue in colour and is described as (or in) Itihāsa, Purāṇa and Atharva-veda and resides in the northern rays of the deep blue colour. In the middle of the solar orb dwells the Nārāyaṇa, in the rays that go upwards, having the colour of the rising sun; and, though not really moving, He appears as if moving, surrounded by the great mass of rays. He is described by all the Vedas. Thus the five-fold Hari is the essence of all the Vedas, and is the giver of eternity to the Vedas. Therefore, he is called the Nectar of nectars, and alone the Essence of essences. So it is in Sāma-saṃhitā.

The worship of insentient objects cannot give Puruṣārtha (the highest end of man). Therefore, this khaṇḍa does not teach the worship of inanimate objects, like the sun etc. In fact, in the concluding passage (Khaṇḍa XI) the Śruti expressly says that the teaching herein given is Brahma Vidyā and not any lower Vidyā, for it says “Let the father tell this Brahma Vidyā to his eldest son.” It further says, “He who knows this Brahma Upaniṣad thus,” etc. How can the worship of inanimate objects give Mukti or Brahma-pada? That the whole of these khaṇḍas relate to Brahma Vidyā, is further shown by the statement made in Khaṇḍa XI, where the Śruti says, “In that place He neither rises nor sets” and “for Him there is perpetual day.” These are applicable primarily to Mukta Jīvas only. (Thus this portion of the Upaniṣad deals with Brahma Vidyā only and not with “aparā vidyā”, as understood by others.) Moreover, to whom can primarily belong the possession of yaśas—wisdom, tejas—bliss, indriya [indriyam]—lordliness, vīrya [vīryam]—strength, annādya [annādyam]—magnanimity and rasatva [rasatvam]—power, but to the Supreme Lord? For says a Śruti, “His name is the great yaśas.”

In fact, the root-meaning of the word ‘bhaga’ shows the possession of complete lordliness, perfect strength (Vīrya), perfect fame (Yaśas), Śrī, wisdom (Jñāna), and perfect knowledge (Vijñāna). He who possesses these six qualities, is called Bhagavan or the Adorable Lord. Another Śruti says:—“raso vai saḥ”—HE is a Flavour. (Taitt. Up. III Valli.) Says another text:—I take refuge under him who is the essence of happiness, who is the personification of the six perfect qualities, the Supreme, residing in the heart, the Brahman, free from all evils, self-luminous, full with lordliness, dispassion, fame (wisdom), knowledge, power, and prosperity, and who is called Aham—the Great I—(According to Mādhva this “I” means the non-discardable, the Supreme.) So also another text says:—“That resplendent Inciter of light itself, Nārāyaṇa, the Puruṣa existing from the beginning.” That this Nārāyaṇa is to be meditated on in the solar orb, we learn from the well-known mantra, “dheyaḥ sadā savitṛ maṇḍala” etc.—“Narayana residing in the middle of the solar orb should always be meditated upon.” Moreover, the attributes of lordliness, etc., applied to the Sun, in this Upaniṣad, cannot apply to any inanimate object, like the physical sun, but is appropriate with regard to the Lord alone. As says a Śruti:—“The Adorable is full of wisdom, the Adorable is full of lordliness, the Adorable is full of power.”

So also Lord Bādarāyaṇa [Bādarāyaṇa?] in the Vedānta Sūtras (III. 3. 1.)—“Brahman is the object of that knowledge which results from the conclusion of an enquiry into all scriptures, for the injunctions, etc., are not special.”

So also:—“He has all names, all forms, may that Brahman, the Great Glory be propitious.”

So also the text:—“That Goal which all the Vedas declare.” (Kath. Up.) So also the text:—“Verily all these Riks, all the Vedas, all the sounds are the names of one Being only, and that is the Prāṇa, (all are of one uniform nature, because all denote freedom from imperfections, and full of all excellent qualities). So also In the Vedas, in the Rāmāyaṇa, in the Purāṇas, in the Bhārata, Viṣṇu is sung everywhere, in the beginning middle and end.”

So also “They call him Viṣṇu the Supreme, in whom all names are appropriate.” Moreover, the Mantra and Brāhmaṇa portion of the Vedas may treat of karmas (and worship of inanimate objects), but never so the Upaniṣads. They never can teach any thing inferior to Brahman. (Therefore, this Chāndogya Upaniṣad could not be interpreted as teaching the worship of any insentient object like the sun, and they are wrong who explain these sections as teaching the worship of the sun.)

As says a text:—“Viṣṇu is declared by all the Vedas, especially so by the Mantra portions of these, and more especially in the Āraṇyakas nothing else is taught but Viṣṇu. Even in the Brāhmaṇa portion of the Vedas, the primary topic is Viṣṇu alone, though as a subordinate topic the performance of Karmas is also taught in them. But in the Āraṇyakas nothing else is absolutely taught but Viṣṇu.” Of course in some portions of the Āraṇyakas, the worship of Vāyu is taught, as the “Sutra ātmā” or the thread soul, but that is also done in order to bring into prominence the great superiority of Viṣṇu.

Thus in the Brahmāṇḍa Purāṇa.—“The worship of this Vāyu is taught in some places in the Āraṇyakas, because he is the highest body or the vehicle or idol through which God may be worshipped, as he manifests himself in all his glory in this Vāyu. This worship of Vāyu is taught only for the sake of teaching the better worship of the God Viṣṇu.”

So also in the Bhāgavata Purāṇa:—“O dear, all those books which do not contain my sacred name, nor deal with my activities, such as the creation, sustenance, and dissolution of the worlds, nor describes the acts done by me in my many “1ī1ā avatāras” (incarnations), all those books are barren, let no wise man waste his time on them. Just as the hoarded wealth of a miser is the source of great misery, because of its want of right application by not being given to a proper person, so is that book which does not contain my name. Those who hear books not describing the Lord Hari, the Saviour from all sins, or who hear books dealing with bad subjects, destructive of intelligence, are verily unfortunate, for they are thrown into Darkness from which there is no coming out, and where there is no one to help them.”

So also (Āruṇeya Upaniṣad 2):—“Out of all the books let him read the Araṇyakas again and again, of these let him study the Upaniṣads again and again and again.” This reiteration shows that the Upaniṣads deal only with the Lord, and the censure against other reading also shows the same. Thus the Upaniṣads deal with the Lord alone.

So also in the Skanda Purāṇa:—“Let him study the Adhiyajña treatises (the Brāhmaṇas or rituals), especially the Adhīdaiva books (dealing with mantra portion of the Vedas), and still more especially the Adhyātma books (the Āraṇyakas), for the Lord is described in all these three and thereby known.” So also the text:—

All Śrutis enjoining karmas do so with regard to me (that is they teach my worship through those karmas), all Śrutis referring to various Devas like Indra, etc., refer to me, the four kinds of speech have reference to me alone, all prohibitions (like let him not drink intoxicants) refer to me. I am directly the heart of all Śrutis, there is nothing else to be known than myself, I know alone the purport of all the Śrutis.” All this shows that the worship of the Lord alone is taught everywhere.