First Adhyaya, Third Khanda (12 mantras)

Mantra 1.3.1.

1. Now the Cosmological. Let one meditate upon Udgītha, as in the Chief Prāṇa, in yonder (sun) who shines thus. This (Prāṇa in the sun) rising sings out, for the sake of all creatures, and he rising destroys darkness (of ignorance) and fear (produced from the same). He becomes indeed a destroyer of darkness (of ignorance and fear) who knows Him thus.—23.

[Note.—Adhidaivatam (Adhidaivata)—the cosmological; the worship of Udgītha in the Chief Vāyu, is now being taught.]

Mantra 1.3.2.

2. This (Chief Prāṇa in the body), and that (Chief Prāṇa in the sun) are indeed equal or same. This (Chief Prāṇa in the body) is hot, and that (Chief Prāṇa in the sun) is also hot. The Chief Prāṇa in the body is called Svara, i.e., the Lord-devoted; and the Chief Prāṇa in the sun is also called the Pratyāsvara or devoted to. the Lord in the sun. Therefore (the Chief Vāyu in the body and the Chief Vāyu in the sun being the same) let one worship this (Udgītha, Lord) both in this (bodily) and in that (the solar Prāṇa).—24.

[Note.—Svaraḥ (Svara)—devoted to Viṣṇu. “sva” means Viṣṇu. It is a name of the Lord because He is svatantra (self dependents, and “ra” means rata, devoted. Svara is the name of the Chief Prāṇa, because he is devoted to Viṣṇu.]

[Note.—Pratyāsvaraḥ (Pratyāsvara)—it is a compound of “pratyā+svaraḥ”; while pratyā itself is a compound of “prati+ā”. Every one seeing the sun, says “the sun is fully (ā) in my direction (“māṃ prati mām prati”).” Thus “pratyā” would mean the sun, i.e., the Chief Prāṇa in the sun, and “svara” also has the same meaning as Prāṇa. “Pratyāsvara” means the Chief Prāṇa in the sun. This is an appositional compound.]

[Note.—Amum, in that (in the Chief Prāṇa in the sun). Here the two accusative cases are used for the locative cases.]

Note.—This shows that there is no difference in the Adhyātma and the Ādhidaivic aspects of the Chief Prāṇa. The Lord must be worshipped in both these forms.

Mantra 1.3.3.

3. Or let him indeed meditate on the Lord as dwelling in the Vyāna (aspect of Prāṇa). He who presides over the sensory organs is Prāṇa or Śeṣa; He who presides over the excretory functions is Apāna. He who brings about the union of Prāṇa and Apāna is Vyāna. That which is Vyāna is also speech: therefore, when Prāṇa and Apāna cease to function, then one utters speech.—25.

[Note.—Vyānam—in the principle Prāṇa, in His aspect of Vyāna. The Vyāna is also an external symbol of the Lord.]

[Note.—Upāsita, let one meditate. In order to prove the specific greatness of Vyāna as a vehicle of the Lord, the Śruti describes the other two aspects of the Chief Prāṇa, i.e., Prāṇa and Apāna.]

[Note.—Prāṇiti—carries upwards functions in the upper part of the body, or presiding over the sensory organs.]

[Note.—Apāniti, carries downwards presides over the lower functions of the body, i.e., excretory functions, is Apāna; the deity called Vīndra.]

[Vāk, speech, he is inside speech named Vāk, and producer of speech. In fact, Viṣṇu dwelling in Vyāna is the producer of speech. Vyāna in-dwelt by Viṣṇu is the real promoter of speech. The Śruti next shows how Vyāna is producer of speech.]

[Note.—Aprāṇan, without functioning of Prāṇa, without the help of Śeṣa; when Śeṣa does not function or is not active.]

[Note.—Anapānan—when Vīndra is no; active, or without the help of Vīndra.]

[Note.—Abhivyāharati—one utters. Thus neither Prāṇa or Apāna is the maker of speech but Vyāna alone.]

Mantra 1.3.4.

4. He who is (the promoter of) speech is also (the promoter of) Ṛk. Therefore, when Prāṇa and Apāna cease to function, then one utters Ṛk. He who is the promoter of Ṛk is also the premier of Sāman. Therefore, when Prāṇa and Apāna cease to function, then one sings out the Sāman. He who is the promoter of Sāman, is also the promoter of Udgītha. Therefore, when Prāṇa and Apāna cease to function, then one sings out Udgītha.—26.

[Note.—Vāk—speech, viz., Vyāna as inciter or promoter of speech: and called speech, and is inside Vāk.]

[Note.—Ṛk—is Ṛk viz., Vyāna is the promoter of Ṛk, dwelling in Ṛk, and called Ṛk. Here also Viṣṇu must be taken as the real worker inside the Vyāna.]

[Note.—Aprāṇan—without the functioning or help of Śeṣa, without functioning of Prāṇa.]

[Note.—Sāma—is Sāman, viz., Viṣṇu who through Vyāna is the promoter of Sāman, and therefore, called Sāman.]

[Note.—Udgīthaḥ. It is a sub-division of Sāman, a kind of Sāman.]

Note.—Though in the former part, Vāk, Ṛk, Sāma, and Udgītha were said to be typical of lower Sarasvatī, higher Sarasvatī, Prāṇa and the Supreme-Self, yet that meaning, not being appropriate here, Vāk means here the Vedas in general, Ṛk means the Ṛk Veda, Sāma means the Sāma Veda, and Udgītha means that portion of the Sāma Veda, which is called Udgītha Veda or special deities of these Vedas.

Mantra 1.3.5.

5. Other works requiring strength, than those (mentioned above), such as ignition of fire by rubbing, marching to a battle, or stretching a strong bow, are performed through Vyāna, when Prāṇa and Apāna cease to function. Therefore, let a man meditate on the blessed Lord Viṣṇu in Vyāna.—27.

Mantra 1.3.6.

6. Or indeed let him meditate on the various forms of the Lord as existing in the deities denoted by the syllables of the word Udgītha; i.e., ut-gī-tha. Prāṇa verily is “ut” bo-cause this world originates (uttiṣṭhati) from Prāṇa. Sarasvatī is “gī”, because the learned call speech gir. Brahmā, the presiding deity of food, is “tha” because in Brahmā, this whole universe subsists (sthita).—28

[Note.—Udgīthākṣarāṇi—the syllables of the word Udgītha, the forms of the Lord dwelling in the Devatās denoted by the various syllables of the Udgītha.]

Mantra 1.3.7.

7. The Lord dwelling in heaven is ut, in the sky is gī, and on the earth is tha. He dwelling in the sun is ut, in the air is gī, and in the lire is tha. He dwelling in the Sāma Veda is ut, in the Yajur Veda is gī, and in the Ṛk Veda is tha. The Lord gives to him Release, which is the milk of speech, who thus meditates on Him. He becomes rich in food, able to eat food, i.e., healthy; who knowing these thus, meditates on ut-gī-tha, the three syllabes of Udgītha.—29.

[Note.—Dugdhe, milks out, viz., gives the reward. The Lord as Vāk or speech gives the reward to the worshipper.]

[Note.—Vāgdoham (Vāgdoha)—the milk of speech, viz., mokṣa, the reward or speech or the knowledge of the Lord.]

Note.—By heaven, etc., is to be understood here, the Lord dwelling in the deities who preside over heaven, etc.

Mantra 1.3.8.

8. Next let him meditate on the various forms of the Lord as existing in the Sāma Veda and which give all desires and fulfil all prayers. Let him take up that particular Sāma, with the hymn of which he wants to praise the Lord.—30.

[Note,—Āśīḥ-samṛddhiḥ—fulfilment of desires. He who is the cause of the fulfilment of desires.]

[Note.—Upasaraṇāni—those which give the desired object, the various forms of the Lord subsisting in the Sāma and other Vedas.]

[Note.—Upadhāvet—take up, i.e., knowing Hari as the highest and residing in the Sāma Veda; let him take up the particular hymn of the Sāma Veda with which he wishes to sing the praises of the Lord.]

Mantra 1.3.9.

9. Let him thoroughly know the particular Ṛk in which that Sama occurs, the particular Ṛṣi by whom it was composed, the particular Devatā whom lie is going to praise—31.

Mantra 1.3.10.

10. Let him know fully the metre in which, he is going to praise. Let him know fully the tune in which he is going to sing.—32.

Mantra 1.3.11.

11. Let him fully know the particular deity of the quarter whom he is going to praise.—33.

[Note.—Diśam (Diśa)—direction, quarter, i.e., the presiding deity of the quarter.]

Note.—This teaches the worship of various deities and not of one Lord. Lest one should think that the Upaniṣad teaches polytheism, the next mantra shows that in worshipping these subsidiary deities, one must never forget that the Lord is the Highest Deity and the Best of all; and that honour is paid to these deities, merely as the agents of the Lord,

Mantra 1.3.12.

12. Let him praise the inferior deities, knowing that the Supreme-Self is the Highest or the Ultimate. Let him meditate on the desired object, without heedlessness; because the desires of such a worshipper become quickly fulfilled. So let him praise with a strong desire.—34.

Note.—The method of getting any desire fulfilled is laid down in this verse. It consists, firstly, in thinking strongly of that desire without heedlessness. Secondly, in praising that particular deity who has jurisdiction over that desired object. Thirdly, knowing that all the lower Devatās are agents of the Lord and that he alone brings about the fulfilment of all desires. Fourthly, he must praise as a “yatkāma” with a strong desire.

Madhva’s commentary called the Bhāṣya:

It has already been mentioned before that the worship of the Lord in the vehicle of Prāṇa is the best. It consists in realising that He is the Highest of all, and that the Prāṇa is the highest vehicle. Such worship was called Adhyātmic or appertaining to the soul; in other words, seeing the God in the soul. Now the Śruti describes the worship of God in nature, or Ādhidaivic worship of the Lord.

The Śruti passage “That yonder sun which shines let him meditate on the Udgītha in it” has been explained by former commentators as enjoining the worship of the Udgītha, in the sun and that the sun is a self-luminous body. The Commentator shows that the sun is not a self-luminous mass, but that it owes its light to the Chief Prāṇa (cosmic electricity?)

It is Prāṇa, that residing in the sun, constantly gives out light and heat and not the latter, (the physical sun). As (when the fire enters) the wood (the latter; gives out heat and light, so does the sun, (when the Prāṇa enters it).

If it is the Prāṇa that really shines, and not the Sun; then why is it said, that it rises and sets‘? The Prāṇa in the sun is a constant quantity, it never sets. To this the Commentator says

The Prāṇa (Vāyu) residing in the solar orb, is above all rising or setting, it is only with regard to Prajās or creatures (dwelling on earth) that it is said to rise or set. It is for their sake that the Chief Prāṇa sings out the praises of the Lord Janārdana.

The Commentator now explains Mantra 2.

The Vāyu (Prāṇa) who is in the sun, is verily the same who is in the body of all living beings; for it is the presence of life (Prāṇa) in the body that gives it its vital heat; (and when the life departs, the body becomes cold,) so the heat of the sun also must be due to the presence of the Prāṇa in it. Therefore, let one worship the Lord Janārdana, called Udgītha, both in the Prāṇa here (within the body) and in the Prāṇa there (in the solar orb) and nowhere else in order to accomplish all his desires and to obtain Release.

Now the Commentator explains the words Svara and Pratyāsvara of the same mantra.

The Lord Keśava is called Sva, because He is independant (svatantra), he who is devoted (rati) to the Lord, i.e., the Chief Prāṇa, is called Svara or Lord-devoted. Thus svara means Vāyu. It is the name of the Prāṇa in the body of living beings. While Pratyāsvara is the name of the Prāṇa in the sun, because it (its ray) is parallel (prati) to every one, for every one says or rather thinks that the sun is towards him (prati).

[The Commentator now explains the Mantra 3 words “He who brings about the union of Prāṇa and Apāna is Vyāna.” What are these Prāṇa and Apāna? Arc they different aspects of the same Prāṇa or different from it? Since Vyāna is said, to be higher than these, both Prāṇa and Apāna, so the latter two cannot be the same as the Chief Prāṇa. The Commentator explains the pentad of lower prāṇa]:—

The pentad of Prāṇa (Apāna, Vyāna, Samāna, Udāna) is threefold. The First or the Chief Pentad consists of the Chief Prāṇa, the Chief Apāna, the Chief Vyāna, the Chief Samimi and the Chief Udāna. This highest Pentad is only another aspect of the Chief Prāṇa. The second Pentad is called the Garuḍa Pentad, while the lowest Pentad is that which is known as Prāṇa, &c., and which are the sons of the Chief Prāṇa, &c. This is one division. But there is another division which is fourfold and not three-fold like this. It consists of (1) Prāṇa and Apāna, (2) Śeṣa and Vīndra; (3) Udāna and Samāna, and (4) Rudra and Indra, higher than this four-fold Pentad is the Vyāna Vāyu. Therefore, let one meditate on the Supreme Lord Hari called Udgītha in this Vyāna Vāyu Because Viṣṇu residing in Vyāna is the same which resides in Vāk, Ṛk and Sāman always. That one alone is also in Udgītha (a division of the Sāma Veda) therefore all that action, namely, singing of the Sāma song by reciting loudly the^{hynns is the actiou of Vyāna. The} Lord called Udgītha dwells in the Pentad of Vyāna (namely Vāk, Ṛk, Sāma, Udgītha and Vyāna). (The Lord dwells in the four, namely, Vāk, Ṛk, Sāma, and Udgītha; in fact he is in the Vyāna, which pervades these four; because Vyāna has Viṣṇu within him and it pervades Vāk, etc., therefore, Viṣṇu pervades Vāk, etc).

[The Commentator now explains the words of Mantra 5, “therefore the works which require strength are performed through Vyāna.”]

Since it performs all works of strength (vīrya) it is called Vyāna. (They are performed ready by the Lord dwelling in Vyāna alone). Therefore, let one always worship Viṣṇu residing in Vyāna (and nobody else.)

[The question arises, are the forms of the Lord, as dwelling in these Vyāna, etc., different, or not different; if they are different, then the saying that “the Lord is one alone in all these,” is contradicted; if the form is not different, then the saying that “the names and forms are different” is contradicted. If the Lord is different, in different bodies, in some his glory being less, in others great; then the Lord would be liable to modification. If he is the same in every body, then His effects ought to be the same, every where. This dilemma, the Commentator answers thus:—]

The Lord is verily one and identical, in all times and in all objects; lie is unlimited (Nirviśeṣa or does not possess any specific viśeṣa energy) and His glory never increases and decreases, with the objects in which He may be. Still owing to the differences in His activities, He gets different names and forms, though He Himself is not different and is one in His Full lordliness everywhere. He on account of his infinite power produces different results in different bodies, without himself undergoing any change. The Lord is verily devoid of any particular power (Aviśeṣa) because he is All-power; and therefore, He produces always the effects of particular forces, though Himself remains unmodified and uncontaminated by pleasure and pain.

[The Commentator now explains the words “the Lord milks for him the milk of speech” of Mantra 7—.]

He who knows Hari to be one, though dwelling in the letters of Udgītha, or in the vehicles of Prāṇa, etc., or in the causes of the fulfilment of desires, yea even in everything, verily obtains all desires.

The syllable “ut” is the name of Prāṇa, etc., the syllable “giḥ” is Vak, etc., the syllable “tha” is food, etc., therefore, Hari is said to dwell in all these and consequently in Udgītha.

[The Commentator now explains the words “having known the Highest Self let him praise” of Mantra 12]:—

The word Ātmānam of this Mantra means the Supreme-Self. The word Antataḥ means as the Highest. Thus knowing Him everywhere, let one worship minor Devas (if he likes).