navakturātmopadeśāditi cedadhyātmasaṃbandhabhūmā hyasmin ..1.1.29..

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SUTRA I. 1. 29

नवक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन्॥१.१.२९॥

navakturātmopadeśāditi cedadhyātmasaṃbandhabhūmā hyasmin ..1.1.29..

.. Na, not. .. Vaktuh, of the speaker (Indra). … Atma, of the self. Upadeshat, because of teaching, … Iti, thus. .. Chet, if. … Adhyatma, to the Inner Self, the Supreme Self and His attributes. Sambandhah, connection, reference. … Bhuma, multitude, innumerable, much, plenty, … Hi, because (we find). … Asmin, in this Upanishad.

29. If it be objected that Brahman is not referred to here, because the speaker refers to himself: we say, not so. Because we see in this passage, multitude of connections with the inner self, (which is possible only if the speaker is viewed as Brahman,) — 29.

COMMENTARY

The word ‘Adhyatma Sambandha’ means having connection with the Inner self, that is to say, has reference to the attributes which are possessed only by the Supreme Self. The word ‘Bhuma’ of the Sutra means ‘many’ or ‘multitude’. In this chapter of Kaushiki Upanishad, we find with reference to Prana many attributes which are consistently applicable to the Paramatma alone: and not to any Jiva.

Firstly: Pratardana asked for the boon which was most beneficial for man: that is to say, he asked for the means of attaining ‘Mukti’ (Release). The answer to this is, «Worship me as Prana», which can only refer to Brahman. For the worship of Brahman alone can give Mukti.

Secondly: It is said of this Prana, «For he (Prana) makes him, whom he wishes to lead out from these worlds, do a good deed». This shows that the Prana is the great cause that makes every activity possible. This also is consistent only with Brahman and not with Breath or Indra.

Thirdly: It is said of this Prana, «For as in a car the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are those objects (circumference) placed on the subjects (spokes) and the subjects on the Prana» This also shows that all objects, sentient or non-sentient, are contained in .the Prana. This is only possible if Prana meant Brahman.

Fourthly: It is again said that «Prana indeed is the Self of Prajna (the individual Jiva). He is the blessed, imperishable, immortal». «He is the lord of all the worlds. He is the God of all». These attributes, also show that Prana refers to Brahman. Thus all these multitudes of attributes, mentioned in connection with Prana, are consistent with the view that Prana means Brahman, and not any other object.

But if Indra really meant to teach the worship of Brahman, why does he say, «Worship me’.’ It is really misleading. To this the author replies by the following Sutra:

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