Fourth Adhyaya, Tenth Khanda (5 mantras)

Mantra 4.10.1.

1. Upakosala, the son of Kāmalāyana dwelt as a religious student in the house of Satyakāma Jābāla. He tended his fires for twelve years. But though the teacher, allowed the other pupils to depart, he did not allow Upakosala to depart.—278.

[Note.—Samāvartayan—to return home after finishing studies; like the giving of the diploma of the completion of the course of studies in modern times: passing.]

[Note.—Samāvartayati sma—did not allow to return, did not give him the final certificate, did not pass him.]

Note.—This shows that twelve years was the general period to finish a course of studies, and enter household life. Average students were generally sent back after twelve years, as graduates. Only students of exceptional merits (like Upakosala) were detained for post-graduate studies. Upakosala however mistook the intentions of his teacher. He thought he was detained because he had not come up to the average standard of the passed students.

Mantra 4.10.2.

2. Then his wife said to him “This student is quite exhausted with, austerities, because he has diligently tended your fires. (But you have not taught him), and your fires even though so well tended have not taught him. Now (at least) teach him.” But Satyakāma, however, went away on a journey, without having taught Upakosala.—279.

Mantra 4.10.3.

3. Then Upakosala, from sorrow took into his head to leave off eating. Then the wife of the teacher said to him “Student, eat. Why do you not eat?” He said. “There are many desires in this man here, which go in different directions. I am full of sorrows, (and so have no room for food), so I do not take food.”—280.

Mantra 4.10.4.

4. Thereupon the fires said among themselves “This student, has become exhausted through austerities in serving us properly. Now let us teach him.” Then they said to him.—281.

[Note.—Prabravāma—may we teach (the knowledge about the higher and the lower Brahman).]

Mantra 4.10.5.

5. “Prāṇa (power) is (lower) Brahman. Ka (Infinite Power and Joy) is Brahman (higher); Kha (Infinite Power and wisdom) is (also higher) Brahman.”

He said. “I understand that Prāṇa is Brahman; but I do not understand Ka or Kha.”

They said: “That which is Ka is indeed Kha; that which is Kha is indeed Ka.” They therefore taught him that the (lower) Brahman was Prāṇa, and that (the higher) Brahman was the All-luminous (Viṣṇu).—282.

[Note.—Prāṇaḥ (Prāṇa)—strength: endowed with strength. Breath. The Life breath. The Christ.]

[Note.—Brahma—Brahman. The lower or Apara Brahman.]

[Note.—Kam—the “Ka” the joy. Endowed with independent strength and Joy is Ka.]

[Note.—Brahma—Brahman, the Para or higher Brahman.]

[Note.—Kham—the “Kha” the infinite. Endowed with independent strength and wisdom is Kha.]

Note.—The Power simply is Prāṇa—the Christ principle. But it is under the Suprem [Supreme?]. Therefore Prāṇa or power is taught here as the lower Brahman. While the Supreme Brahman is described by the two words Ka and Kha. Now Ka means pleasure, and Kha means ether. Upakosala therefore naturally asks how can pleasure and ether be called Brahman. He took Ka and Kha in their separate senses and hence said “I do not understand Ka and Kha.” The fires therefore taught him that Ka and Kha were not separate entities, but identically one. Ka denotes God as Omnipotent and all Good. While Kha denotes Him as Ommipotent and All-wise. This mantra in fact teaches both about the Apara Brahman and Para Brahman. The doctrine about Prāṇa is teaching about lower Brahman, the doctrine of Ka and Kha—otherwise Ākāśa—is teaching about higher Brahman.

Madhva’s commentary called the Bhāṣya:

Note.—The teaching about Para and Apara Brahman is again resumed in this and five subsequent Khaṇḍas. They give also the teaching about the death and the Path followed by the soul after death. This is done in the form of a legend of Upakosala. The phrase “Prāṇaḥ Brahma” doesnot mean that the attributes of Supreme Brahman are temporarily imposed on Prāṇa or breath: but that Prāṇa means here Power: and it describes that Brahman is All-power.

Hence the Commentator says:—

The phrase “praṇo brahma” means that Brahman is essentially power. Ka means that Brahman is essentially Joy. Kha that He is Wisdom or Knowledge.

Thus Prāṇa, Ka and Kha descñbe the three attributes of God—Power, Bliss or Goodness, and Wisdom. God is Omnipotent, All good and All wise. But the more Power aspect belongs to Prāṇa or Chief Breath also: but his power is under the control of God. This the commentator proves by an authority

The lower Brahman is Prāṇa who is the deity of power immediately, while Hari Himself is Supreme Brahman essentially All wisdom and bliss and Full.

[But this does not mean that God does not possess Power, or that Prāṇa (the Christ) is Power only and has not Wisdom and Bliss God and the Christ possess all these three attributes in their fullness, with this difference that God is independent, while the Christ is dependent upon God for the exercise of these functions].

The wise say that Ka denotes the independent infinite Power and Bliss: while Kha means the full (independent) infinite conjunction of Power and Wisdom.

Note.—The word “naija” is used in the verse which literally means “belongug [belonging?] to one’s own self”; not dependent upon another, hence independent. The pūrṇa is used in the verse and means “full”—but “full” and “independent” are synonymous.

The Supreme Viṣṇu, whose essential nature is that (namely it is Ka—uncontrolled supreme power and joy; and Kha—uncontrolled supreme power and wisdom) is called Ākāśa—the All-luminous or All-pervading.

Thus there are said to be two Brahmans—Prāṇa (the Lower Brahman) and Ākāśa (the Higher Brahman). Thus it is said in the same (Sāma Saṃhitā).

The well-known meaning of the word Prāṇa is Vāyu. (Therefore Upakosala) who was in doubt whether Ka and Kha denoted two different beings (or one) said “I do not understand Ka and Kha”.

Note.—It does not mean that he did not know the ordinary meanings of Ka = pleasure, and Kha = ether. He was in doubt whether Ka and Kha referred to the same person or to two different persons.

Therefore to show the identity of Ka and Kha, the fires said “That which is Ka is verily Kha, that which is Kha is verily Ka.”

Note.—This establishes the complete identity. All Ka is Kha; All Kha is Ka. Or in modern logic all A is B, and all B is A will be true only when A and B are identical.