Fourth Adhyaya, Fourth through Ninth Khandas (23 mantras)

Mantra 4.4.1.

1. Once upon a time, Satyakāma, son of Jabālā, consulted his mother, Jabālā, saying “O Lady! I wish to dwell as a Brahmacārin (in the family of some teacher) now (tell me) of what family I am.”—255.

[Note.—Brahmacaryam (Brahmacarya)—the life of a religious student, studentship, the going to foreign land, in order to study the Vedas, in the house of the teacher.]

Note.—Satyakāma had not yet been invested with the sacred thread, so it was necessary to pass through that ceremony first, before he could be taken as a boarder in some Vedic school. To enter such establishment it was necessary to recite one’s family. Hence this question.

Mantra 4.4.2.

2. She then said to him, “I do not know, O child! of what family thou art. In my youth, when I was free to go about, as maid servant (and was not in seclusion), I found thee. Therefore I do not know of what family thou art. I am Jabālā by name, thou art Satyakāma. Say that thou art Satyakāma Jābāla.”—256.

Note.—Satyakāma appears to be the foster child of Jabālā. She had picked him up in her youth and did not think of making enquiries, as to his parentage. Abandoning of infants was not unknown in ancient India.

Mantra 4.4.3.

3. He then going to Hāridrumata Gautama said to him, “I wish to dwell as a Brahmacārin with you, Sir. So I have come to you, Sir.”—257.

Mantra 4.4.4.

4. He said to him: “Of what family art thou, my friend?” He replied: “I do not know, Sir, of what family I am. I asked my mother, and she answered: “In my youth, when I was free to go about as a maid-servant (and was not in seclusion), I found thee. Therefore I do not know of what family thou art. I am Jabālā by name, thou art Satyakāma.” I am therefore Satyakāma Jābāla, Sir.—258.

Mantra 4.4.5.

5. He then said to him, “A person undeserving of Brahma-knowledge is never capable of such speech. Child! bring the sacred fuel. I shall initiate thee, since thou didst not swerve from truth.”

Having initiated him, he brought out four hundred cows belonging to some poor and weak Brāhmaṇas and said (to Satyakāma), “Tend these.” When he was taking them towards the forest, he (Gautama) said further, “Do not come back without a thousand.” (Satyakāma took them out and) dwelt in the forest for a -number of years, till they had become one thousand.—259.

[Note.—Abrāhmaṇaḥ (Abrāhmaṇa)—a non-Brahman entitled; a person not belonging to the special Varṇas entitled to Brahmajñāna.]

[Note.—Iti—thus. He said to him, “A non-Brāhmaṇa, i.e., a person undeserving of Divine wisdom (Brahman) is not capable of such truthfulness; you are a Brāhmaṇa (a fit candidate for Brahma-jñāna). I will initiate you, as you have not swerved from truth. Bring, O child! the sacrificial fuel”.]

[Note.—Abalānām—of the weak (Brahmaṇas) (Brāhmaṇas?). Or both these epithets may qualify the cows, but then the genitive must be construed in the accusative. Then it would mean his own four hundred lean and weak cows.]

[Note.—Āvartaya—do return. Gautama said, “Do not come back until these four hundred have multiplied to one thousand”.]

Note.—These years of tending cows were probationary period of silence and self communion. If a person properly and strictly observes this period of silent service, the Devas themselves will reveal to him the truth.

Mantra 4.5.1.

1. Then a Bull said to him: “Satyakāma!” He replied: “Master!” The Bull said: “Friend! we have reached the number thousand, lead us to the house of the teacher.”—260.

Mantra 4.5.2.

2. “May I tell thee a quarter of Brahmaṇ (the Vāsudeva Form)” “Tell me Sir,” He said to him. “The Eastern region is one-sixteenth (Vāsudeva), the Western region is onesixteenth (Saṅkarṣaṇa), the Southern region is one-sixteenth (Pradyumna), the Northern region is one-sixteenth (Aniruddha). This four-sixteenth constitutes one quarter of Brahmaṇ, O Friend! The (secret) name of this quarter is Prakāśavat.—261.

[Note.—Kalā—one-sixteenth. The East is Vāsudeva, the West is Saṅkarṣaṇa, the South is Pradyumna and the North is Aniruddha. The Four Divine Forms dwell in these four regions.]

[Note.—Nāma—name. The Mystic name of this aspect of God is the Splendid. The Brahmaṇ Himself is looked upon as Four fold under the names of Vāsudeva, Pradyumna, Aniruddha and Saṅkarṣaṇa. They are called Padas or Quarters of the Supreme Brahmaṇ. Each of these Padas is again sub-divided into four parts called Kalās or four-sixteenths. These Kalās also bear the same names as Vāsudeva, etc. Thus the first Kalā of Vāsudeva Pada is called Vāsudeva, the second Kalā of Vāsudeva Pada is Saṅkarṣaṇa, and so on.]

Mantra 4.5.3.

3. He who knows it thus, and meditates on the quarter of Brahmaṇ, consisting of four-sixteenths, by the name of Prakāśavat, becomes full of light in this world. He attains luminous worlds, whoever knows this and meditates on the quarter of Brahmaṇ, consisting of the four-sixteenths, by the name of Prakāśavat.—262.

Mantra 4.6.1.

1. Thy Agni will declare to you another quarter of Brahmaṇ. (Thus saying Vāyu went away). He, when the morrow came, (drove the cows towards the house of the teacher). Where the night overtook them, he lighted a fire, penned the cows, placed fuel on the fire, and sat down behind the fire, looking to the east (meditating on the words of the Bull).—263.

[Note.—Iti, thus. The Bull having declared one quarter of Brahmaṇ, said, “Thy fire, i.e., the deity of fire, will tell one quarter of Brahmaṇ.” So saying he went away.]

Note.—It appears that the house of the teacher was at a great distance, for it took four days to reach it. Moreover, Satyakāma was kind towards the animals and was not driving them hard: but allowed them to walk slowly.

Mantra 4.6.2.

2. Then Agni said to him, “Satyakāma!” “Sir!” he replied.—264.

Mantra 4.6.3.

3. “May I tell thee, friend! a quarter of Brahman (the Saṅkarṣaṇa Form)? “Tell me Sir” He said to him “The earth is one-sixteenth: the intermediate region is onesixteenth, the heaven is one-sixteenth and the great expanse is one-sixteenth. This is a quarter of Brahman, consisting of four-sixteenths: and called Annantavat.—265.

Mantra 4.6.4.

4. He who knows it thus and meditates on the (Saṅkarṣaṇa) quarter of Brahman, consisting of four-sixteenths, under the name of Anantavat, becomes endless in this world. He attains endless worlds (after death) who knowing this meditates on the (Saṅkarṣaṇa) quarter of Brahman, consisting of the four-sixteenths, under the name of Anantavat.—266.

Mantra 4.7.1.

1. “A flamingo (Brahmā) will declare to you another quarter of Brahman.” (Thus saying Agni went away). He, when the morrow came, drove the cows towards the house of the teacher, and where the night overtook them, he lighted a fire, penned the cows, placed wood on the fire, and sat down behind the fire, facing the east.—267.

[Note.—Vaktā—will tell, will declare. The Agni said “Lord Brahmā in the form of a Flamingo will declare to thee a quarter of Brahman.” So saying, he went away. The rest as in Mantra 1 of the last Khaṇḍa.]

Mantra 4.7.2.

2. Then a Haṃsa flew near and said to him: “Satyakāma!” He replied: “Sir.”—268.

Mantra 4.7.3.

[Note.—Brahmaṇaḥ (Brahmaṇa)—of Brahman. The words are the same as in the corresponding mantras of the previous two Kaṇḍas (Khaṇḍas?). The Kalās however here are different.]

3. “May I tell thee, friend! a quarter of Brahman!” (the Pradyumna Form)? “Tell me Sir.” He said to him: “The fire is one-sixteenth, the sun is one-sixteenth, the moon is one-sixteenth, the lightning is one-sixteenth. This is a quarter of Brahman, consisting of four-sixteenths: and called Jyotiṣmat.—269.

Mantra 4.7.4.

4. He who knows it thus and meditates on the (Pradyumna) quarter of Brahman, consisting of four-sixteenths, under the name of Jyotiṣmat, becomes full of light in this world. He obtains the worlds which are full of light (after death), who knowing this meditates on the (Pradyumna) quarter of Brahman, consisting of four-sixteenths under the name of Jyotiṣmat.—270.

Mantra 4.8.1.

1. “A water-bird (Varuṇa) will declare to you another quarter of Brahman.” (Thus saying Brahmā went

morrow came, drove the cows towards the house of the teacher. Where the night overtook them, he lighted a fire, penned the cows, placed wood on the fire, and sat down behind the fire, facing the east.—271.

Mantra 4.8.2.

2. Then a water-bird (Varuṇa) flew near and said to him: “Satyakāma.” He replied: “Sir.”—272.

Mantra 4.8.3.

3. “May I tell thee, friend! a quarter of Brahman (the Aniruddha Form)?” “Tell me Sir.” He said to him: “The breath is one-sixteenth, the eye is one-sixteenth, the ear is one-sixteenth, the mind is one-sixteenth. This is a quarter of Brahman consisting of four-sixteenths: and called Āyatanavat (having a home).”—273.

Mantra 4.8.4.

4. He who knows it thus and meditates on the (Aniruddha) quarter of Brahman, consisting of four-six-

teenths, under the name of Āyatanavat, becomes possessed of a mansion in this world. He obtains after death the worlds which are full of mansions; who knowing this meditates on the (Aniruddha) quarter of Brahman, consisting of four-sixteenths, under the name of Āyatanavat.—274.

Mantra 4.9.1.

1. Thus he reached the house of his teacher. The teacher said to him: “Satyakāma!” He replied “Sir.”—275.

Mantra 4.9.2.

2. The teacher said: “Friend, thou shinest verily like one who knows Brahman. Now who has taught thee (a man or Deva)?” He replied “Beings other than men, (have taught me). But, Sir, for my good, you should teach me.”—276.

[Note.—Iti—thus. The teacher said “thou lookest like a knower of Brahman. Did any human or super-human being teach thee.” Satyakāma replied “no man has taught me—beings other than any man have taught me.”]

[Note.—Pratijajñe—he replied. He replied “Beings other than human have taught me. What man would have dared to teach me thy pupil.”]

Note.—The last sentence may also be translated “But Sir you say benediction for the completion of my desire.” The blessing is required to make this knowledge complete.

Mantra 4.9.3.

3. “Because even I have heard from exalted ones like you, that only such knowledge as is learnt from (a regularly accepted) Teacher leads to the highest good.” Then he taught him the very same thing, and (Satyakāma) suffered no harm, (though he had learnt from beings other than a teacher), yea, he suffered no harm.—277.

Note.—The occult truth—“the Vidyā learnt from an Ācārya leads to the real goal”—is at the foundation of the whole system of Eastern training. Satyakāma had never accepted the Devas as his teachers, they, out of their kindness taught him. Hence to make that teaching really fruitful, he asked his own Teacher to confirm it, which he gladly did.

Madhva’s commentary called the Bhāṣya:

The Samvarga Vidyā—the Knowledge of the Complete Dissolution,—which relates both to the Para and the Apara Brahman—has been described in the previous Khaṇḍas. The Śruti now enters into a subject dealing with the Para Brahman exclusively; namely the Vidyā or knowledge about the Divine Quarternary—the Caturmūrti consisting of Vāsudeva, Pradyumna, Aniruddha and Saṅkarṣaṇa. It introduces the subject by the story of Satyakāma, given in the six Khaṇḍas (from four to nine.)

[Says an objector as it is not possible to know whether a person is a Brāhmaṇa or not unless his Gotra is known; how is it that Satyakāma was initiated by Gautama, for the initiation of a Śūdra is prohibited. To this the answer is that the straightforwardness of Satyakāma in telling “I do not know my Gotra or clan,” shows that he must be a Brāhmaṇa, for truthfulness is the mark of a Brāhmaṇa. Śūdras are not straightforward. The Vedānta Sūtra also refers to this.

But suppose a person is straightforward and truthful, does it necessarily follow that he is a non-Śūdra. To this the Commentator answers with an emphatic yes, by quoting Sāma Saṃhitā.

It is thus in the Sāma-Saṃhitā:—“Straightforwardness is the principal characteristic mark of the Brāhmaṇa (i.e., of three castes entitled to the knowledge of Brahmaṇ) the mark of the Śūdra is that he is not straightforward. Gautama (acting upon this universal rule and) knowing this initiated Satyakāma.”

(How could the Bull, the flamingo and the Diver-bird teach Satyakāma? These are irrational animals.)

To this the Commentator answers:—

Vāyu assumed the form of a bull, the God of fire appeared himself as Agni, Brahmā the four-faced appeared as flamingo, and Varuṇa as the Diver-bird; and thus these four Devas taught Satyakāma.

Thus the above, which is also a quotation, shows that the sun is not flamingo nor Prāṇa the diver-bird as explained by Sankara. The Bull, the Agni, the Flamingo and the Water-bird taught Satyakāma one foot of Brahman each; called respectively Prakāśavat, Anantavat, Jyotiṣmat, and Āyatanavat. What are the meanings of these being the four feet of Brahman?

To this the Commentator replies:—

The four names Prakāśavat, Anantavat, Jyotiṣmat and Āyatanavat are the epithets of the Lord Hari, and refer to the four forms of the Quarternary, namely to Vāsudeva, Pradyumna, Aniruddha and Saṅkarṣaṇa. These four dwelling in the quarters etc., and ruling over them, are called also by the names of those places which each occupies and rules.

[Thus as the ruler of Kashmir is simply called Kashmir also: the Duke of Devonshire is called Devonshire also. So Vāsudeva etc., are called by names of the places also].

Says an objector: If the Bull etc., hero are Devas who taught Satyakāma, how is it that Satyakāma who was taught by Devas themselves says to Gautama “You are my only teacher—you only I wish, should teach me.” A man taught by a higher Guru, like a Deva, should not ask to be taught again by a lower. Guru like a Ṛṣi. As says a verse It unsought one gets the best Guru, let him accept him as a Teacher without hesitation.” To this the Commentator replies:

These Devas did not teach Satyakāma thinking that they were his Acaryas or spiritual Teachers (they did not put themselves Forward as regular Teachers: but as casual givers of knowledge.) Hence Satyakāma asked his Guru to teach him again: and begged his permission.

But is it not possible that Satyakāma took these Devas as his Gurus and learnt Divine Wisdom from them, and then again got the same teaching from Gautama. To this the Commentator answers:—

If one has obtained a better Teacher and has accepted him as a Teacher, let him never desire to learn from a lower Teacher and even if he hears from him, he should never ask his permission, (to validate such teaching.)

This shows that a person may renounce a Guru of the lower grade for one of a higher grade. The gradation of Gurus is given next.

Higher than the Masters (Ṛṣis) are the Devas, higher than the Devas is Vāyu (the Christ), higher than Vāyu is the Lord Viṣṇu (the God), there is no higher Teacher than God. Thus it is in the Ācārya Saṃhitā.

One may learn from a lower Guru even, but should never confound this hierarchy of Teachers. If a Person has taken a Deva as his Guru, he cannot pay the same devotion to a Ṛṣi Guru as he does to the Deva. But if a Deva of his own accord teaches him some thing, that does not mean giving up his Ṛṣi Gum.

The ninth Khaṇḍa closes with the words “atra ha na kiñcana vīyāya iti vīyāya iti”. According to Śaṅkara they mean “Nothing was left out.” But Madhva shows that this is not the real meaning of these words.

The words “atra ha na kiñcana vīyāya” mean “and to him no harm occurred”—for his hearing from the Devas did not cause any harm to him.

The law of occult teaching is that one should not learn from another teacher but from his own Guru. Satyakāma however allowed himself to be taught by these Devas, without previously getting the permission, of his Guru. This breach of discipline required to be severely punished, but in the case of Satyakāma, no harm accrued because he did not wilfully go to these to be taught, but they themselves of their own grace taught him.