पराञ्चि खानि व्यतृणत् स्वयम्भू-

स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।

कश्चिद्धीरः प्रत्यगात्मानमैक्ष-

दावृत्तचक्षुरमृतत्वमिच्छन् ॥१॥

च्छान्दसः

स्वयम्भूः पराञ्चि खानि व्यतृणत् तस्मात् (बालः) परान् पश्यति अन्तरात्मन् न (पश्यति)। कश्चित् अमृतत्वम् इच्छन् आवृत्तचक्षुः धीरः प्रत्यगात्मानम् ऐक्षत्। 

लौकिकः

स्वयम्भूः पराञ्चि खानि व्यतृणत् तस्मात् (बालः) परान् पश्यति अन्तरात्मानम् न (पश्यति)। कश्चित् अमृतत्वम् इच्छन् आवृत्तचक्षुः धीरः प्रत्यगात्मानम् पश्यति। 

पराञ्चि खानि = outgoing sense organs, व्यतृणत् = destroyed, स्वयम्भूः = the Creator, तस्मात् = therefore, पराक् = outwards, पश्यति = sees, न = not, अन्तरात्मन् = inner Self, कश्चित् धीरः = some rare discriminating person, प्रत्यगात्मानम् = the indwelling Self, (ऐक्षत्) पश्यति = sees (saw), आवृत्तचक्षुः = having one’s eyes covered (from sense objects, control), अमृतत्वम्  = immortality, इच्छन् = desiring

The Creator destroyed the outgoing sense organs and therefore, one sees outwards but not the inner Self. Some rare discriminating person sees the inner Self, having controlled all the sense organs and desiring immortality.

पराञ्चि - पराञ्च्/पराच्, नपुं, द्वि, बहु, परा + अञ्च् or परा + अच् (अञ्च्/अच् = turn/bend towards)

खानि - ख, नपुं, द्वि, बहु

व्यतृणत् - वि + तृद् धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मैपदम् - उँतृदिँर् हिंसानादरयोः - रुधादिः, प्र-पु, एक

स्वयम्भूः - स्वयम्भू, पुं, प्र, एक

तस्मात् - अव्ययम्

परान् - पर, पुं, द्वि, बहु

पश्यति - दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

न - अव्ययम्

(अन्तरात्मन्) अन्तरात्मनम् - अन्तरात्मन्, पुं, द्वि, एक

कश्चित् - किम् + चित्, पुं, प्र, एक

धीरः - धीर, पुं, प्र, एक

प्रत्यगात्मानम् - प्रत्यगात्ममन्, पुं, द्वि, एक

(ऐक्षत्) अपश्यत् - दृश् धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

आवृत्तचक्षुः - आवृत्तचक्षुस्, पुं, प्र, एक

अमृतत्वम् - अमृतत्व, नपुं, द्वि, एक, तद्धितान्तरूपाणि - अ + मृ + त्व - मृङ् प्राणत्यागे - तुदादिः

इच्छन् - इच्छत्, पुं, प्र, एक, कृदन्तरूपाणि - इष् + शतृ - इषँ इच्छायाम् - तुदादिः - सेट्

‘एष सर्वेषु भूतेषु गुढोऽत्मा न प्रकाशते। दृश्यते त्वग्र्यया बुद्ध्या’ (क. उ. १ । ३ । १२) इत्युक्तम् । कः पुनः प्रतिबन्धोऽग्र्यया बुद्धेः, येन तदभावादात्मा न दृश्यत इति तददर्शनकारणप्रदर्शनार्था वल्ली आरभ्यते ; विज्ञाते हि श्रेयःप्रतिबन्धकारणे तदपनयनाय यत्न आरब्धुं शक्यते, नान्यथेति —

पराञ्चि परागञ्चन्ति गच्छन्तीति, खानि खोपलक्षितानि श्रोत्रादीनीन्द्रियाणि खानीत्युच्यन्ते । तानि पराञ्च्येव शब्दादिविषयप्रकाशनाय प्रवर्तन्ते । यस्मादेवंस्वभावकानि तानि व्यतृणत् हिंसितवान् हननं कृतवानित्यर्थः । कोऽसौ ? स्वयम्भूः परमेश्वरः स्वयमेव स्वतन्त्रो भवति सर्वदा न परतन्त्र इति । तस्मात् पराङ् पराग्रूपाननात्मभूताञ्शब्दादीन् पश्यति उपलभते उपलब्धा नान्तरात्मन् नान्तरात्मानमित्यर्थः । एवंस्वभावेऽपि सति लोकस्य कश्चित् नद्याः प्रतिस्रोतःप्रवर्तनमिव धीरः धीमान्विवेकी प्रत्यगात्मानं प्रत्यक् चासावात्मा चेति प्रत्यगात्मा । प्रतीच्येवात्मशब्दो रूढो लोके, नान्यत्र । व्युत्पत्तिपक्षेऽपि तत्रैवात्मशब्दो वर्तते ; ‘यच्चाप्नोति यदादत्ते यच्चात्ति विषयानिह । यच्चास्य सन्ततो भावस्तस्मादात्मेति कीर्त्यते’ ; इत्यात्मशब्दव्युत्पत्तिस्मरणात् । तं प्रत्यगात्मानं स्वस्वभावम् ऐक्षत् अपश्यत् पश्यतीत्यर्थः, छन्दसि कालानियमात् । कथं पश्यतीति, उच्यते — आवृत्तचक्षुः आवृत्तं व्यावृत्तं चक्षुः श्रोत्रादिकमिन्द्रियजातमशेषविषयात् यस्य स आवृत्तचक्षुः । स एवं संस्कृतः प्रत्यगात्मानं पश्यति । न हि बाह्यविषयालोचनपरत्वं प्रत्यगात्मेक्षणं चैकस्य सम्भवति । किमिच्छन्पुनरित्थं महता प्रयासेन स्वभावप्रवृत्तिनिरोधं कृत्वा धीरः प्रत्यगात्मानं पश्यतीति, उच्यते । अमृतत्वम् अमरणधर्मत्वं नित्यस्वभावताम् इच्छन् आत्मन इत्यर्थः ॥

‘एष सर्वेषु भूतेषु गुढोऽत्मा न प्रकाशते। दृश्यते त्वग्र्यया बुद्ध्या’ (क. उ. १ । ३ । १२) इत्युक्तम् = ‘this is hidden in all beings, and it is not seen. It is seen by focussed mind’, कः = what, पुनः = again, प्रतिबन्धः = obstacle, अग्र्यया बुद्धेः = with focussed mind, येन = by which, तत् = this, अभावात् = due to absence, (abhibhavaat - due to ascendancy’), आत्मा = Self, न दृश्यते इति = not seen, तत् अदर्शनकारणप्रदर्शनार्था = for the purpose of showing the reason for not seeing, वल्ली = valli, आरभ्यते = begins, विज्ञाते = is known, हि = because, श्रेयःप्रतिबन्धकारणे = when the reason for obstacle of मोक्ष, तत् = that, अपनयनाय = for its removal, यत्नः = effort, आरब्धुम् = to begin, शक्यते = capable, न = not, अन्यथा इति = otherwise

पराञ्चि पराक् अञ्चन्ति गच्छन्ति इति = outward going, खानि खोपलक्षितानि = indicated by ख, श्रोत्रादीनि इन्द्रियाणि = sense organs such as ears etc., खानि इति उच्यन्ते = called खानि, तानि पराञ्चि एव = those outward going things alone, शब्दादिविषयप्रकाशनाय = for the illumination of objects such as sound etc., प्रवर्तन्ते = they go, यस्मात् = because, एवम् = in this way, स्वभावकानि = of their nature, तानि = they, व्यतृणत् हिंसितवान् = struck, हननम् कृतवान् इति = have been killed, अर्थः = is the meaning, कः असौ = who is that, स्वयम्भूः परमेश्वरः = the Lord, स्वयम् = Himself, एव स्वतन्त्रः = freedom, भवति = becomes, सर्वदा न = never, परतन्त्रः इति = dependence, तस्मात् पराङ् पराक् रूपान् = outward forms, अनात्मभूतान् = non-Self, शब्दादीन् = sound, etc., पश्यति उपलभते = gets, उपलब्धा = one who gets, न अन्तरात्मन् न अन्तरात्मानम् = not the inner Self, इत्यर्थः = this is the meaning, एवम् स्वभावे अपि सति = even though its the nature, लोकस्य = of the person, कश्चित् = someone, नद्याः = the rivers, प्रतिस्रोतःप्रवर्तनम् इव = like turning the flow, धीरः धीमान् = one with intelligence, विवेकी = a discriminating person, प्रत्यगात्मानं प्रत्यक् च असौ आत्मा च इति प्रत्यगात्मा = प्रत्यगात्मा is that which is the Self inside (कर्मधारय-समास), प्रतीचि = inside, एव = alone, आत्मशब्दः = the word Self, रूढः = usage, लोके = in this world, न अन्यत्र = not anywhere else, व्युत्पत्तिपक्षे अपि = also in consideration of the derivation, तत्र = in this matter, एव = indeed, आत्मशब्दः = the word आत्मा, वर्तते = is, ‘यच्चाप्नोति यदादत्ते यच्चात्ति विषयानिह । यच्चास्य सन्ततो भावस्तस्मादात्मेति कीर्त्यते’ इति = ‘that which यच्चाप्नोति (आप्) - that which pervades, यदादत्ते (आङ् + दा) - that which in everything is placed, it is substratum of all, यच्चात्ति (अद्) - that which experiences, illuminates everything, सन्ततो भावय: (अत्) - that which has presence always, eternal’, आत्मशब्दव्युत्पत्तिस्मरणात् = due to remembering the derivation of word of अत्मा, तम् प्रत्यगात्मानम् = that inner Self, स्वस्वभावम् = one’s own nature, ऐक्षत् अपश्यत् = saw, पश्यति = sees, इत्यर्थः = this is the meaning, छन्दसि कालानियमात् = due to no rule of tenses in Vedas, कथम् पश्यति इति = how does he see, उच्यते = said, आवृत्तचक्षुः आवृत्तम् व्यावृत्तम्  = turned within, चक्षुः श्रोत्रादिकमिन्द्रियजातम् = group of ear and sense organs, अशेषविषयात् = from all objects, यस्य सः = one whose, आवृत्तचक्षुः = is आवृत्तचक्षु, सः = he, एवम् = indeed, संस्कृतः = refined, प्रत्यगात्मानम् = inner Self, पश्यति = sees, न हि = certainly not, बाह्यविषयालोचनपरत्वम् = preoccupation with external objects, प्रत्यगात्मेक्षणम् च = and sees the inner Self, एकस्य = of one person, सम्भवति = possible, किम् इच्छन् = desiring what, पुनः = again, इत्थम् = in this way, महता प्रयासेन = by great effort, स्वभावप्रवृत्तिनिरोधम् = controlling the outgoing nature, कृत्वा = having done, धीरः = wise person, प्रत्यगात्मानम् = inner Self, पश्यति = sees, इति, उच्यते = said, अमृतत्वम् अमरणधर्मत्वम् = immortality, नित्यस्वभावताम् = one’s own eternal nature, इच्छन् = desiring, आत्मनः = of the Self, इत्यर्थः = this is the meaning

‘एष सर्वेषु भूतेषु गुढोऽत्मा न प्रकाशते। दृश्यते त्वग्र्यया बुद्ध्या’ (क. उ. १ । ३ । १२) इत्युक्तम्  ‘this is hidden in all beings, and it is not seen. It is seen by focussed mind’. What again is the obstacle to the focussed mind, by the absence of which, the Self is not seen? For the purpose of presenting the reason for not seeing (the Self), this valli begins, because when the reason for the obstacle of मोक्ष is known, (only then) effort for removal of that can be begun, but not otherwise.

The sense organs such as ears etc., called खानि, represented by ख, are outward going. They are outward-going things alone because they go for the illumination of objects such as sound etc. In this way, they, of this nature (of outward going), have been struck, have been killed - is the meaning. Who is that (who did this to them)? The Lord Himself, who is indeed free and never dependent. Therefore, one perceives outward things of non-Self like sound, etc. but not the inner Self - this is the meaning.

Even though this being the nature of the person, someone with intelligence, a discriminating person, like turning the flow of the rivers, sees (not ‘saw’, due to no rule of tenses in Vedas) that inner Self - the word आत्मा means inside with no other usage in this world and also in consideration of the derivation of the word आत्मा, ‘यच्चाप्नोति यदादत्ते यच्चात्ति विषयानिह । यच्चास्य सन्ततो भावस्तस्मादात्मेति कीर्त्यते - the Self is known to be that which: pervades, is substratum of all, illuminates everything, is eternal’ the derivation remembering which the inner Self (is said to be) one’s own nature - this is the meaning. How does he see? It is said - one whose eyes are turned within, i.e. the assembly of sense organs beginning with the ear are turned away from sense objects, such a refined person indeed sees the inner Self. But it is certainly not possible to see the inner Self, one who has preoccupation with external objects. Again desiring what, in this way by great effort, having done the controlling of the outgoing nature, the wise person sees the inner Self is said - desiring immortality of the Self, one’s own eternal nature - this is the meaning.

Notes

It has been stated earlier: ‘एष सर्वेषु भूतेषु गुढोऽत्मा न प्रकाशते। दृश्यते त्वग्र्यया बुद्ध्या’ (क. उ. १ । ३ । १२) इत्युक्तम्  ‘this is hidden in all beings, and it is not seen. It is seen by focussed mind’. What again is the obstacle to the focussed mind, by the absence of which, the Self is not seen? For the purpose of presenting the reason for not seeing (the Self), this valli begins, because when the reason for the obstacle of मोक्ष is known, (only then) effort for removal of that can be begun, but not otherwise.

This mantra states the reason for why a person who is अविवेकी naturally tends to focus on sense objects for pleasures and why some rare person who is a विवेकी puts efforts to realise the Self.

पराक् - external, that which is not me is external, all non-Self is external and hence sense objects are being called external. One can take the reference of a body and state all objects that are perceived as outside the body are external. 

अञ्च् (भ्वादिः, उभयपदि) - to bend or turn towards. So पराञ्च means that which bends or turns outward. ख is space, but here it means the effect or product of space, i.e. the sense organ ear. And ख by उपलक्षण implies all other 4 sense organs also - skin, eyes, tongue and nose. These sense organs are being called पराञ्चि - outward going because they go outward towards the sense-objects to perceive. 

Why are the sense organs outward-going? Because they have been struck that way or in other words designed to be outward going. It is as if the sense organs are some sort of sheet of paper and a pointed pencil when pierced through it makes the hole with remnants of paper protruding in the direction of the piercing so appearing as if they are pointing outward. Why this language of piercing, striking, or some violent action on the sense organs? Because that very nature of sense organs to go outwards for the sense objects brings only fleeting happiness followed by sorrow always and hence the connotation of affliction. This outward going nature prevents them to look within and realise the Self which is bliss itself. This being the case, therefore, they perceive the objects because they are perceivable, but not the Self which is imperceptible to the senses and mind.

Who did this striking on sense organs? स्वयम्भू - self-manifested Ishvara, the Lord who is totally free, whose manifestation has no cause because even a cause is bondage after all. 

The message of this mantra is the usual tools of acquisition of knowledge that one uses - sense organs and mind are incapable to realise the Self because by their very nature they are meant to perceive non-Self as an object and the Self is not an object. 

न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः । Kenopanishad 1.3

There the eye does not go, the speech does not go or the mind.

Hence Self is called अप्रमेय (Gita 2.18) - that which has no प्रमाण to know it, because all प्रमाण can only know objects. 

So how does one know the Self? The one who is आवृत्तचक्षु (आङ् + वृत् - वृतुँ वर्तने - भ्वादिः) - which means one whose eyes are turned or in other words whose sense organs are turned away from sense objects. The nature of sense organs is outgoing as mentioned above, so actually they cannot be turned away from sense objects. The turning of eyes from its object implies changing the focus of the mind - from engaging it with sense objects through sense organs to inward towards the Self - the source of joy. 

What motivates a धीर, the विवेकी, to turn the mind inward, to become a आवृत्तचक्षु? Their power of introspection and discrimination which makes them see that the happiness from objects is temporary, but the permanent bliss is only within, that is one’s true Self - that is immortality. That’s why they desire immortality.

प्रत्यक् - inner, here inner is not physically inner, it means innermost, the core, which is the Self. This word प्रत्यक् is added to the word आत्मन् to form प्रत्यगात्मा to differentiate it from other assumed false identities which are taken as Self ignorantly, like जीवात्मा (I am the transmigratory entity that takes up various bodies in cycles of birth-death), देहात्मा (I am the body), etc. which are not the core, and hence they are outer wrt which the Self is inner. 

Moreover, the definition  of आत्मा also shows that it is inner essence of all entities:

‘यच्चाप्नोति यदादत्ते यच्चात्ति विषयानिह । यच्चास्य सन्ततो भावस्तस्मादात्मेति कीर्त्यते’ इति - लिङ्गपुराण

Atma is derived from the verbal roots:

यच्चाप्नोति (आप् धातुरूपाणि - कर्तरि प्रयोगः परस्मै पदम् - आपॢँ व्याप्तौ - स्वादिः) - that which pervades

यदादत्ते (आङ् + दा धातुरूपाणि - कर्तरि प्रयोगः उभयपदम् - डुदाञ् दाने - जुहोत्यादिः) - that which in everything is placed, it is substratum of all

यच्चात्ति (अद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - अदँ भक्षणे - अदादिः) - that which experiences, illuminates everything

सन्ततो भाव: (कृदन्तरूपाणि - भू + घञ् - भू सत्तायाम् - भ्वादिः - सेट्) - that which has presence always, eternal

This turning inward of the mind towards the Self is like turning the flow of a river, difficult but not impossible or like a salmon that goes swimming against the flow of water. This mantra also establishes that one cannot do both - to realise the Self and also crave for the objects of the world as the directions of focus of the mind are opposite to each other. Purity is turning away from the objects of this world in which case the mind is no longer looking for objects to get pleasure. Such a person is refined, pure, and has shama-dama-uparati. Vairagya for objects is raga for inner Self - both go together. Raga for inner Self makes one विरागी. Unless the person has developed a taste for Self by having touched the depths of bliss of it even for a fleeting moment, it is not possible to withdraw the mind and senses from the objects. That's why sadhana like japa, dhyana, plays an important role and mere intellectualism will not help. श्रवण and प्रवचन alone will not help, साधना needs to go with it.

पराचः कामाननुयन्ति बाला-

स्ते मृत्योर्यन्ति विततस्य पाशम् ।

अथ धीरा अमृतत्वं विदित्वा

ध्रुवमध्रुवेष्विह न प्रार्थयन्ते ॥२॥

बालाः पराचः कामान् अनुयन्ति (तस्मात्) ते मृत्योः विततस्य पाशम् यन्ति । अथ धीराः ध्रुवम् अमृतत्वम् अध्रुवेषु विदित्वा इह (प्रत्यगात्मदर्शनप्रतिकूलत्वात् पुत्रवित्तलोकैषणाभ्यः) न प्रार्थयन्ते। 

पराचः कामान् = the external desirable things, अनुयन्ति = follow, बालाः = the unintelligent ones (children), ते = they, विततस्य मृत्योः = of death (ignorance, desire, action) which is vast, यन्ति = go, पाशम् = snare, अथ = hence, धीराः = wise people, अमृतत्वम् = immortality, विदित्वा = having known, ध्रुवम् = true, अध्रुवेषु = among the impermanent ones, इह = here, न = not, प्रार्थयन्ते = desire (pray for)

The unintelligent ones follow the external desirable things and they go to the vast snare of death (ignorance, desire, and action). Hence the wise having known true immortality among the impermanent ones do not desire (for progeny, wealth and reputation that are obstacles for Self-realisation) here.

पराचः - पराच्, पुं, द्वि, बहु

कामान् - काम, पुं, द्वि, बहु

अनुयन्ति - अनु + इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, प्र-पु, बहु

बालाः - बाल, पुं, प्र, बहु

ते - तद्, पुं, प्र, बहु

मृत्योः - मृत्यु, पुं, ष, एक

यन्ति - इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, प्र-पु, बहु

विततस्य - वितत, पुं, ष, एक, कृदन्तरूपाणि - वि + तन् + क्त - तनुँ विस्तारे - तनादिः - सेट्

पाशम् - पाश, पुं, द्वि, एक

अथ - अव्ययम्

धीराः - धीर, पुं, प्र, बहु

अमृतत्वम् - अमृतत्व, नपुं, द्वि, एक, तद्धितान्तरूपाणि - अ + मृ + त्व - मृङ् प्राणत्यागे - तुदादिः

विदित्वा - अव्ययम्

ध्रुवम् - ध्रुव, पुं, द्वि ,एक

अध्रुवेषु - अध्रुव, पुं, स, बहु

इह - अव्ययम्

न - अव्ययम्

प्रार्थयन्ते - प्र + अर्थ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - अर्थ उपयाच्ञायाम् - चुरादिः, प्र-पु, बहु

यत्तावत्स्वाभाविकं परागेवानात्मदर्शनं तदात्मदर्शनस्य प्रतिबन्धकारणमविद्या तत्प्रतिकूलत्वाद्या च परागेवाविद्योपप्रदर्शितेषु दृष्टादृष्टेषु भोगेषु तृष्णा ताभ्यामविद्यातृष्णाभ्यां प्रतिबद्धात्मदर्शनाः पराचः बहिर्गतानेव कामान् काम्यान्विषयान् अनुयन्ति अनुगच्छन्ति बालाः अल्पप्रज्ञाः ते तेन कारणेन मृत्योः अविद्याकामकर्मसमुदायस्य यन्ति गच्छन्ति विततस्य विस्तीर्णस्य सर्वतो व्याप्तस्य पाशं पाश्यते बध्यते येन तं पाशं देहेन्द्रियादिसंयोगवियोगलक्षणम् । अनवरतं जन्ममरणजरारोगाद्यनेकानर्थव्रातं प्रतिपद्यन्त इत्यर्थः । यत एवम् अथ तस्मात् धीराः विवेकिनः प्रत्यगात्मस्वरूपावस्थानलक्षणम् अमृतत्वं ध्रुवं विदित्वा । देवाद्यमृतत्वं ह्यध्रुवम् , इदं तु प्रत्यगात्मस्वरूपावस्थानलक्षणं ध्रुवम् , ‘न कर्मणा वर्धते नो कनीयान्’ इति श्रुतेः । तदेवंभूतं कूटस्थमविचाल्यममृतत्वं विदित्वा अध्रुवेषु सर्वपदार्थेषु अनित्येषु निर्धार्य, ब्राह्मणा इह संसारेऽनर्थप्राये न प्रार्थयन्ते किञ्चिदपि प्रत्यगात्मदर्शनप्रतिकूलत्वात् । पुत्रवित्तलोकैषणाभ्यो व्युत्तिष्ठन्त्येवेत्यभिप्रायः ॥

यत् तावत् = that indeed, स्वभाविकम् = natural, पराक् = outward, एव अनात्मदर्शनम् = the vision of non-Self, तत् = that (अनात्मदर्शन), आत्मदर्शनस्य = the vision of Self, प्रतिबन्धकारणम् = is the cause of obstacle, अविद्या = ignorance, तत् प्रतिकूलत्वात् = due to that being an obstacle, या च = and which, पराक्षु एव = in external alone, अविद्या = ignorance, उपप्रदर्शितेषु दृष्टादृष्टेषु भोगेषु = in the presented seen and unseen enjoyables, तृष्णा = desire, ताभ्याम् अविद्यातृष्णाभ्याम् = due to those both outward focus of sense organs and the desire for objects, प्रतिबद्धात्मदर्शनाः = those whose vision of Self is obstructed, पराचः बहिः गतान् एव = external focus indeed, कामान् काम्यान् विषयान् = pleasurable objects, अनुयन्ति अनुगच्छन्ति = going towards repeatedly, बालाः अल्पप्रज्ञाः = those of limited wisdom, ते = they, तेन कारणेन = by those reasons, मृत्योः अविद्याकामकर्मसमुदायस्य = the collection of ignorance-desire-action, यन्ति गच्छन्ति = go, विततस्य विस्तीर्णस्य = of the pervasive, सर्वतः व्याप्तस्य = of spread everywhere, पाशं पाश्यते बध्यते येन तम् पाशम् = that is पाशं by which one is bound, देहेन्द्रियादिसंयोगवियोगलक्षणम् = characterised by association and dissociation with body and sense organs, अनवरतम् जन्ममरणजरारोगादि-अनेकानर्थव्रातम् = various calamities of birth, death, old age, disease, etc. प्रतिपद्यन्ते = undergo, इत्यर्थः = this is the meaning, यतः एवम् = since it is so, अथ तस्मात् = therefore, धीराः विवेकिनः प्रत्यगात्म-स्वरूपावस्थानलक्षणम् = the characteristic of abiding in the nature of oneself, अमृतत्वं = immortality, ध्रुवं = stable, विदित्वा = having known, देवाद्दि-अमृतत्वम् हि अध्रुवम् = because the immortality of devas is not permanent, इदम् तु = but this, प्रत्यगात्मस्वरूपावस्थानलक्षणम् = characteristics of abiding in the nature of inner Self, ध्रुवम् = stable, ‘न कर्मणा वर्धते नो कनीयान्’ इति श्रुतेः = ‘not increase by action, not come down’ according to shrutis, तत् एवंभूतं = that being in this manner, कूटस्थम् अविचाल्यम् = unshakeable, अमृतत्वम् = immortality, विदित्वा = having known, अध्रुवेषु सर्वपदार्थेषु अनित्येषु = in all non-eternal objects, निर्धार्य = having understood, ब्राह्मणाः = those sadhakas, इह संसारे = in this world of bondage, अनर्थप्राये = full of calamities, न प्रार्थयन्ते = do not seek, किञ्चित् अपि = even a wee bit, प्रत्यगात्मदर्शनप्रतिकूलत्वात् पुत्रवित्तलोकैषणाभ्यः = for the desires of progeny, prosperity, worlds being an obstacle for the vision of the Self, व्युत्तिष्ठन्ति = rise above, एव इत्यभिप्रायः = this is the meaning.

That natural outward vision of non-Self is indeed the cause of the obstacle of the vision of Self and it is ignorance due to it being an obstacle (of that vision). And ignorance is the desire for the presented seen and unseen enjoyables. Due to both those outward focus of sense organs and the desire for objects, those whose vision of Self is obstructed, those with limited wisdom, they by those reasons, go repeatedly towards the outward pleasurable objects, and are caught in the pervasive snare - that which binds - of the collection of ignorance-desire-action, characterised by association and dissociation with body and sense organs. The meaning is that they undergo various calamities of birth, death, old age, disease, etc. Since it is so, therefore, those discriminating ones with the characteristic of abiding in the nature of oneself, having known the permanent immortality, because the immortality of devas is not permanent, but this characteristic of abiding in the nature of inner Self is permanent, ‘न कर्मणा वर्धते नो कनीयान्’ इति श्रुतेः = ‘not increase by action, not come down’ according to shrutis, that being in this manner, having known the unshakeable immortality and having understood it in all non-eternal objects, those seekers of Brahman, in this world of calamities, do not seek even a wee bit of progeny, prosperity, worlds due to their being an obstacle for the vision of the Self - this is the meaning.

Notes

This mantra contrasts the result of the one who desires the objects of the world and the आवृत्त-चक्षु who has attained immortality through Self-realisation.

The outward tendency of sense organs to perceive sense objects is पराचः, also called अनात्मदर्शन - vision of non-Self or प्रेय, is the focus of the mind only on the the sense objects but not on the Self. This अनात्मदर्शन is also called अविद्या by Sankaracharya because अविद्या is the cause of अनात्मदर्शन. अविद्या, which is ignorance of the Self, leads to अनात्मदर्शन  characterised by अनात्मनि आत्म-बुद्धि जगति सत्य-बुद्धि - having a sense of Self in objects and reality in the world. This अनात्मदर्शन then leads to काम, desire for the objects of the world because of incompletion felt within due to identification with non-Self entities as the Self. These non-Self external entities, अनात्म-दर्शन-विषय, which are the desirables, काम, are of two types - दृष्ट Seen and अदृष्ट unseen - दृष्ट is प्रत्यक्ष such as कामिनी-काञ्चन-कीर्ति and अदृष्ट is परोक्ष which is स्वर्गादि. And to fulfill the desires, one indulges in action, कर्म, which creates पाप-पुण्य that needs to be experienced as सुख-दुःख. Moreover, the performed action creates a tendency, वासना, for the person to repeat or avoid it, based on the result of सुख-दुःख. Hence there is a repeated urge to fulfill the same desire again and again - that's why the mantra states those desirous people as कामान् अनुयन्ति - repeatedly indulge in desirables, where the उपसर्ग अनु implies this repeatedness due to वासना manifesting as desire prompting actions. When the current body or conditions around it can no longer fulfill this aspiration of the वासना to manifest into action and also to undergo the experience of सुख-दुःख of the past karma, then the mind drops the body and takes up another suitable one which is symbolically called as the snare पाश of Death in this mantra. One creates a पाश for oneself by one’s very tendency for looking at pleasures in the objects of the world. Thus this chain of अविद्या-काम-कर्म, also called अनर्थ-परम्परा, the chain of destruction, leads to repeated actions and continuity of bondage in the form of repeated births, oldage, diseases and deaths. This snare of Death is also well spread (वितत) as objects of the world which become desirables are well spread and also it is well spread within oneself as desires for these desirables,  also called अनात्मदर्शन, अविद्या or प्रेय. 

Those who have this desire (तृष्णा) for desirable objects (अनात्मदर्शन) are called बालाः - literally means children, but it refers to persons who, like children, make decisions based on one’s likes and dislikes - प्रेय, but not by what is beneficial or not - श्रेय. Such persons finally come to ruin and they need guidance from teachers as they're अविवेकिनः - not able to differentiate between what gives permanent and impermanent happiness. So बालाः, by standards of the world, may be smart to get desired objects through proper planning, may be very respected and popular in the world, and may also be called very intelligent, but still they are like children because they are desiring perishable entities which leads to only sorrow ultimately. The lack of wisdom of the nature of these perishable entities or inability to guide their life even after accepting this as a fact is being called as though those persons are like children. Their minds are not focussed as the desirables are many and hence there are various desires and thoughts at a time which keeps the mind unfocussed - बहुशाखा अव्यवसायिनाम् (the one who has various desires is unfocussed, Gita 2.42). 

द्द्वितीयाद्वै भयं भवति - बृहदारण्यकोपनिषत् १.४.२ - the notion of second creates fear, in other words desires or various thoughts of distractions.

This बाल is a प्राकृत-पुरुष, अनात्मदर्शी, follower of प्रेय, is in अविद्या.

The one who is not बाल, the one who as a sadhaka was आवृत्त-चक्षु (of previous mantra) with आत्म-दर्शन or श्रेय as focus, whose mind is focussed only on the Self, after having realised the Self through sadhana is now called धीर in this mantra (Note in previous mantra  धीर is a sadhaka, here it is ज्ञानी). Such a ज्ञानी has attained immortality अमृतत्व which is ध्रुव. The word ध्रुव qualifying अमृतत्व is to show that this immortality is permanent unlike the immortality of devas which is also long lasting, but still impermanent or limited.  The permanence and unchangeable nature of immortality of Self as stated in Brihadaranyaka Upanishad - ‘न कर्मणा वर्धते नो कनीयान् -  ‘not increase by action, not come down’. This immortality is कूटस्थ, अविचाल्यम् - unchangeable and unshakeable.

Such a person, धीर, having realised the Self, having attained the permanent immortality no more desires (प्रार्थयन्ते) for impermanent objects (अध्रुव) - has no more एषणात्रय which are desires of बालाः - 

• पुत्रैषण - desire for progeny, पुत्रेण अयं लोकः जयः - desire to be connected in this world.

• वित्तैषण - desire for wealth, कर्मणा पितृलोकः - पितृलोकः here is both भुवर्लोक and स्वर्गलोक, achieved through karma.

• लोकैषण - desire for higher worlds, विद्यया देवलोकः - here देवलोक means loka of Brahma-Vishnu-Shiva, achieved through karma+upasana

These ज्ञानिनः or धीराः see the pleasures that objects give, but they also see the impermanent nature of these pleasures and having got that permanent state of bliss by abiding in the Self, they rise above these sense objects, as they appear insipid in the effulgence and bliss of Self while other people desiring the objects of the world for happiness overlook this fact and get trapped in the snare of Death or sink in this bondage deeper as stated previously.

The next is methodology to realise the Self.

येन रूपं रसं गन्धं शब्दान् स्पर्शाꣳश्च मैथुनान् ।

एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥३॥

येन (लोकः) रूपम् रसम् गन्धम् शब्दान् स्पर्शाꣳ मैथुनान् च विजानाति (तान्) एतेन एव (सः विजानाति)। अत्र किम् परिशिष्यते । एतत् वै तत्। 

येन = by which, रूपम् = form, रसम् = taste, गन्धम् = smell, शब्दान् = sound, स्पर्शान् = touch, च = and, मैथुनान् = sexual experiences, एतेन = by this, एव = alone, विजानाति = knows, किमत्र = what else, परिशिष्यते = remains, एतत् = this, वै = verily, तत् = that

By which one knows the form, taste, smell, sounds, touches and sexual experiences -it is by this indeed. What else remains unknown by this? This (Self, which enables and illuminates these experiences) is verily That (Reality, which you have asked for).

येन - यद्, पुं, तृ, एक

रूपम् - रूप, पुं, द्वि, एक

रसम् - रस, पुं, द्वि, एक

गन्धम् - गन्ध, पुं, द्वि, एक

शब्दान् - शब्द, पुं, द्वि, बहु

स्पर्शान् - स्पर्श, पुं, द्वि, बहु

च - अव्ययम्

मैथुनान् - मैथुन, पुं, द्वि, बहु

एतेन - एतद्, पुं, तृ, एक

एव - अव्ययम्

विजानाति - वि + ज्ञा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ज्ञा अवबोधने - क्र्यादिः, प्र-पु, एक

किम् - किम्, नपुं, प्र, एक

अत्र - अव्ययम्

परिशिष्यते - परि + शिष् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - शिषॢँ विशेषणे - रुधादिः, प्र-पु, एक

एतत् - एतद्, नपुं, प्र, एक

वै - अव्ययम्

तत् - तद्, नपुं, प्र, एक

यद्विज्ञानान्न किञ्चिदन्यत्प्रार्थयन्ते ब्राह्मणाः, कथं तदधिगम इति, उच्यते — येन विज्ञानस्वभावेनात्मना रूपं रसं गन्धं शब्दान् स्पर्शांश्च मैथुनान् मैथुननिमित्तान्सुखप्रत्ययान् विजानाति विस्पष्टं जानाति सर्वो लोकः । ननु नैवं प्रसिद्धिर्लोकस्य आत्मना देहादिविलक्षणेनाहं विजानामीति । देहादिसङ्घातोऽहं विजानामीति तु सर्वो लोकोऽवगच्छति । ननु देहादिसङ्घातस्यापि शब्दादिस्वरूपत्वाविशेषाद्विज्ञेयत्वाविशेषाच्च न युक्तं विज्ञातृत्वम् । यदि हि देहादिसङ्घातो रूपाद्यात्मकः सन् रूपादीन्विजानीयात् , तर्हि बाह्या अपि रूपादयोऽन्योन्यं स्वं स्वं रूपं च विजानीयुः । न चैतदस्ति । तस्माद्देहादिलक्षणांश्च रूपादीन् एतेनैव देहादिव्यतिरिक्तेनैव विज्ञानस्वभावेनात्मना विजानाति लोकः । यथा येन लोहो दहति सोऽग्निरिति तद्वत् आत्मनोऽविज्ञेयम् । किम् अत्र अस्मिंल्लोके परिशिष्यते न किञ्चित्परिशिष्यते सर्वमेव त्वात्मना विज्ञेयम् , यस्यात्मनोऽविज्ञेयं न किञ्चित्परिशिष्यते, स आत्मा सर्वज्ञः । एतद्वै तत् । किं तत् यन्नचिकेतसा पृष्टं देवादिभिरपि विचिकित्सितं धर्मादिभ्योऽन्यत् विष्णोः परमं पदं यस्मात्परं नास्ति तद्वै एतत् अधिगतमित्यर्थः ॥

यत् विज्ञानात् = that knowing which, न = not, किञ्चित् अन्यत् =  anything other, प्रार्थयन्ते = seek, ब्राह्मणाः = the sadhakas, कथम् = how, तत् = that, अधिगमः इति = known, उच्यते = said, येन विज्ञानस्वभावेन आत्मना = by the Self which is of nature of Consciousness, रूपं = form, रसं = taste, गन्धं = smell, शब्दान् = sound, स्पर्शांश्च = and touch, मैथुनान् मैथुननिमित्तान् सुखप्रत्ययान् = that pleasurable thought arising out of sexual union (combination of all 5 objects), विजानाति विस्पष्टम् जानाति = clearly knows, सर्वः लोकः = all beings, 

ननु = isn’t, न = not, एवं = it in this way, प्रसिद्धिः = well known, लोकस्य = of the world, आत्मना = by the Self, देहादिविलक्षणेन = which is different from body etc., अहम् विजानामि इति = I am knowing, देहादिसङ्घातः = assemblage of body, etc., अहम् विजानामि इति = I am knowing, तु = indeed, सर्वः लोकः = every being, अवगच्छति = knows, ननु देहादिसङ्घातस्य = of the assemblage of body, etc., अपि = also, शब्दादिस्वरूपत्वाविशेषात् = due to not being different from the nature of shabda etc., विज्ञेयत्वाविशेषात् = due to not being different from the nature of being known, च = and, न युक्तम् = not logical, विज्ञातृत्वम् = of the nature of a knower, यदि = in case, हि = indeed, देहादिसङ्घातः = the assemblage of body, etc., रूपाद्यात्मकः सन् = being of the nature of form, etc., रूपादीन् विजानीयात् = knows the forms etc., तर्हि = then, बाह्याः = external  अपि = also, रूपादयः = form etc., अन्योन्यम् = mutually, स्वं स्वं रूपम् = one’s own form, च = and, विजानीयुः = should know, न च एतत् अस्ति = this is not the case, तस्मात् = therefore, देहादिलक्षणान् च = and the characteristics of body, etc., रूपादीन् = form, etc., एतेन एव = by this alone, देहादिव्यतिरिक्तेन एव = different from body, etc., विज्ञानस्वभावेन = which is of the nature of Consciousness, आत्मना = by the Self, विजानाति = knows, लोकः = a person, यथा = just as, येन = by which, लोहः = iron, दहति = burns, सः अग्निः इति = that is fire, तद्वत् = like that, आत्मनः  = the Self, विज्ञेयम् = knowable, किम् अत्र = what in this (world of experience), अस्मिन् लोके = in this world, परिशिष्यते न किञ्चित् = not anything, परिशिष्यते = remains, सर्वम् = all, एव = indeed, तु = but, आत्मना = by the Self, विज्ञेयम् =  known, यस्य आत्मनः = whose Self, अविज्ञेयम् न = not unknown, किञ्चित् = nothing, परिशिष्यते = remains, सः = that, आत्मा = Self, सर्वज्ञः = all knower, एतद्वै तत् = this (what has been explained now) indeed is that (what you asked), किम् तत् = what is that, यत् = which, नचिकेतसा पृष्टम् = was asked by Naciketa, देवादिभिः = by devas etc., अपि = also, विचिकित्सितम् = doubted, धर्मादिभ्यः = than dharma etc., अन्यत् = other, विष्णोः = of Vishnu, परमम् पदम् = supreme goal, यस्मात् परम् न अस्ति =  there is nothing greater than which, तत् वै एतत् = that is indeed this, अधिगतम् = understood, इत्यर्थः = this is the meaning.

Knowing which the sadhakas seek nothing other, how that is known, it is said - Every being, by the Self which is of nature of Consciousness, clearly knows the form, taste, smell, sound, touch and that pleasurable thought arising out of sexual union (combination of all 5 objects).

पूर्वपक्षी - Isn’t it not well known that by the Self which is different from the body, etc.  ‘I am knowing’ in this way but every being knows ‘I am knowing’ by the assemblage of the body etc.?

सिद्धान्ती - It is not logical for the the assemblage of body, etc. to have the nature of knower due to it not being different from the nature of shabda etc. and due to not being different from the nature of being known. In case, indeed, the assemblage of body, etc., being of the nature of form, etc., knows the forms etc., then the external (objects such as) form etc., should also mutually know one another. But this is not the case. Therefore, a person knows the form and the characteristics of the body, etc. by the Self alone which is different from the body, of the nature of Consciousness, just as that is fire by which iron burns, like that the Self is knowable. In this world of experience, not a wee bit remains (unknown by the Self), but indeed all is known by the Self. For that Self, there is nothing that remains unknown - that Self is the all-knower. This (what has been explained now) is indeed that which was asked by Naciketa, doubted by the gods, other than dharma etc., the supreme goal of Vishnu, higher than which there is nothing - that indeed is this is understood, this is the meaning.

Notes

This mantra gives indicators to know the Self through common experiences.

Every experience, be it external object through perceived through sense organs or internal object conceived in the mind, is ultimately a modification वृत्ति, which has the characteristics of the object, in the mind stuff, अन्तःकरण, which is illuminated by Consciousness. Without that illuminating Consciousness, the वृत्ति is not even triggered in the first place as all the elements of कार्य-करण-सङ्घात, the inert assemblage, will not even function. So that illuminating Consciousness is what triggers and acknowledges all sensory experiences. 

Two key principles are introduced in this mantra:

• Self is Consciousness

• Self, as the illuminator of experiences, is distinct from विषय that is perceived or the उपाधि that perceives it.

केनोपनिषत् (१.२, १.४ - १.८) states the same idea:

श्रोत्रस्य श्रोत्रं मनसो मनो यत्। वाचो ह वाचं स उ प्राणस्य प्राणः।

चक्षुषश्चक्षु:। 

Self is the ear of the ear, mind of the mind, speech of the speech, breath of the breath and eye of the eye. 

That implies the Self is the Consciousness which is the inner core of the sense organs.

यद्वाचानभ्युदितं येन वागभ्युद्यते। यन्मनसा न मनुते येनाहुर्मनो मतम्‌। यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति। यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम्‌। यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते।

तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ 

That which cannot be expressed by the speech, but by which speech expresses; that by which the mind cannot think about, but by which the mind thinks; that which cannot be seen by the eye, but by which the eye sees; that by which the ear does not hear, but by which the ear hears, that which does not breathe with breath, but by which breath happens - that alone is Brahman, not what you objectify.

This conveys that the Self, as the illuminator of experiences, is distinct from विषय that is perceived or the उपाधि that perceives those विषय.

That by which sense objects and combination of those sensual objects as seen in sexual union is experienced is what Naciketa asked for.

Objection: But it is not well known in the world that there is a Self that exists different from the body. 

Answer: Body assemblage itself is composed of शब्द-स्पर्श-रूप-रस-गन्ध and it falls under the category of known, but not as knower. If it were a knower, given that it is made of शब्द-स्पर्श-रूप-रस-गन्ध, then other external objects which are also made of शब्द-स्पर्श-रूप-रस-गन्ध will also know each other. But this is not the case as they’re all inert. The knower cannot be known and vice versa. When I say I know, the knowership is wrt me and so knowledge is also mine, the knower, and it cannot be with known. Fire although is in the entire iron, it is still distinct from it. Just as the body seems to be pervaded by the Self, but the Self is still distinct from it, because the body is an object of cognition.

What remains to be experienced by the Self? That is everything perceived is experienced because of the Self and hence it is called सर्वज्ञ. What senses know, mind knows, but what mind knows, senses may not know. In the same way, intellect knows all the mind, but it knows something more than what the mind does not know. Intellect does not know the absence of itself as in deep sleep. Hence none of these are सर्वज्ञ. But the Self knows them all all the time as it illuminates - their being active and inactive and hence it is सर्वज्ञ. Since Self is knowledge per se, nothing remains beyond its ken and hence it is सर्वज्ञ. Self does not collect and retain the knowledge like the mind does, it is simply aware and remains unaffected. Gurudev says it is like a mirror - accepts or rejects nothing, keeps nothing. The world is in the mind, just as in dreams, that dreamer is also a projection, but he also is known by the Self. 

एतत् वै तत् - This (what has been explained now) is indeed that which was asked by Naciketa, doubted by the gods (1.1.21), other than dharma-adharma (1.1.20), etc., the supreme goal of Vishnu (1.3.9), higher than which there is nothing  (1.3.11)- that indeed is this is understood, this is the meaning.

स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति ।

महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥४॥

येन (लोकः) स्वप्नान्तम् जागरितान्तम् च उभौ अनुपश्यति (तौ एतेन ब्रह्मणा एव सः अनुपश्यति)। (तम्) महान्तम् विभुम् आत्मनम् मत्वा धीरः न शोचति । 

स्वप्नान्तम् = in dream, जागरितान्तम् = in waking, च = and, उभौ = both, येन = by which, अनुपश्यति = sees, महान्तम् = vast, विभुम् = all pervasive, आत्मानम् = Atman, मत्वा = having realized, धीरः = wise, न = not, शोचति = grieves

By which one sees in both dream and waking, (seeing in those is due to this Brahman alone). Having realised that vast all-pervading Self, a wise one does not grieve.

स्वप्नान्तम् - स्वप्नान्त, पुं, द्वि, एक

जागरितान्तम् - जागरितान्त, पुं, द्वि, एक

च - अव्ययम्

उभौ - उभ, पुं, द्वि, द्वि

येन - यद्, 

अनुपश्यति - अनु + दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

महान्तम् - महत्, पुं, प्र, एक

विभुम् - विभु, पुं, द्वि, एक

आत्मानम् - आत्मन्, पुं, द्वि, एक

मत्वा - अव्ययम्

धीरः - धीर, पुं, प्र, एक

न - अव्ययम्

शोचति - शुच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - शुचँ शोके - भ्वादिः, प्र-पु, एक

अतिसूक्ष्मत्वाद्दुर्विज्ञेयमिति मत्वैतमेवार्थं पुनः पुनराह — स्वप्नान्तं स्वप्नमध्यं स्वप्नविज्ञेयमित्येतत् । तथा जागरितान्तं जागरितमध्यं जागरितविज्ञेयं च । उभौ स्वप्नजागरितान्तौ येन आत्मना अनुपश्यति लोकः इति सर्वं पूर्ववत् । तं महान्तं विभुमात्मानं मत्वा अवगम्यात्मभावेन साक्षादहमस्मि परमात्मेति धीरः न शोचति ॥

अतिसूक्ष्मत्वात् = due to being extremely subtle, दुर्विज्ञेयम् इति = difficult to know, मत्वा = having considered, एतम् एव अर्थम् = this same meaning, पुनः पुनः आह = again and again says, स्वप्नान्तं स्वप्नमध्यम् = in the dream, स्वप्नविज्ञेयम् = the objects known in dream, इत्येतत् = this is the meaning, तथा = similarly, जागरितान्तं जागरितमध्यम् = in the waking state, जागरितविज्ञेयम् = objects of the waking state, च = and, उभौ स्वप्नजागरितान्तौ = objects of both the dream and waking state, येन आत्मना = by the Self, अनुपश्यति = sees, लोकः इति = the person, सर्वम् पूर्ववत् = like all has said before, तम् = that, महान्तं = the glorious one, विभुमात्मानं = all pervasive Self, मत्वा अवगम्य = having known, आत्मभावेन = the Self as oneself, साक्षात् = directly, अहम् अस्मि = I am, परमात्मा इति = the Self, धीरः न शोचति = the wise person does not grieve.

Having considered (this Self) is difficult to know due to it being extremely subtle, (the sruti or Yama) says the same teaching again and again - ‘in the dream’ implies the objects known in the dream and similarly ‘in the waking state’ implies the objects known in waking state - a person sees the objects in both the dream and waking states by the Self - as said before. A wise person having known that glorious pervasive Self as oneself directly - ‘I am the Self’ - does not grieve.

Notes

One may consider that the Self illuminates only the waking state experiences in one person, here it is shown that it illuminates experiences in all the three states: waking, dream and deep sleep of all individuals - sarvaatmabhava. The theme of the previous mantra along with oneness and pervasiveness is conveyed: 

• Self is Consciousness that illuminates the experiences

• Self is distinct from the upadhis which function in its presence

• Self is unitary and pervasive in all individuals

Repetition is called पुनरुक्ति - it is not a defect, but emphasising the key principles which are extremely subtle and difficult to comprehend is understood.

अन्त can mean at the end or in the middle. Here it is in the context of in the midst. So all the experiences of objects in waking and dream states which involve subject-object relationship are possible only due to the Self’s illumination of those experiences. अनुपश्यति - continuously experiencing without losing awareness - this is possible only due to Self. Here deep sleep is not mentioned, but that can be added as उपलक्षण where the absence of object is illuminated.

Kenopanishad in fact uses this principle as a sadhana to know the Self:

प्रतिबोधविदितं मतममृतत्वं हि विन्दते ।

आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥४॥

Knowing it in every thought is the correct understanding thereby indeed immortality is attained. The strength attained through Atman leads to attaining immortality by knowledge.

The second line is exactly the same as in 1.2.22.

The Self is विभुम् - pervasive व्यापकत्वात् and महान्तम् - vast and glorious as mentioned in 1.2.22. 

Self is called महान्त and  विभु. 

• महान्त - this is very large. The चैतन्य using महत्तत्त्व, समष्टि-सूक्ष्म, as a उपाधि is हिरण्यगर्भ. महत्तत्त्व is the primordial manifestation from प्रकृति in साङ्ख्य-दर्शन where as in वेदान्त, हिरण्यगर्भ is the primordial manifestation. Since the Self is called महान्त, lest it be taken as vast as महत्तत्त्व, which is relatively large, the word विभु also has been mentioned to remove that ambiguity.

• विभु - विशेषेण भवति - it is specially there - everywhere. This is the substratum of Virat, Hiranyagarbha, Ishvara -- which are vast themselves, but this is truly vast, being their substratum.

In other words, there is no परिच्छेद (limitation) of देश-काल-वस्तु (space-time-object) for the Self.

मत्वा धीरः न शोचति 

The word मत्वा means "having known" but here it means "having realised" - one’s own identity as the Self, but not as an object. 

धीरः - धीमान्, विवेकी - one who uses intelligence to discriminate between real and unreal and hence such a person is figuratively said to be possessing an intellect as others even though having one are not using it for the right purpose to get that everlasting bliss.

Such a person will therefore never become sorrowful - आत्यन्तिक-दुःख-निवृत्ति due to there being nothing else to be achieved to become happy - the person is contented, peaceful and blissful. Samsara, in the form of continuous birth and death, arises from identifying oneself with upadhis of body and mind and realisation of the Self puts an end to identification with these upadhis obviating grief. Anything other than realising the Self is grief in comparison.

आत्मानं चेद्विजानीयादयमस्मीति पूरुषः। किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत् ॥ - बृहदारण्यकोपनिषद् ४.४.१२ There is a महावक्य here.

If a man knows the Self as Brahman, then desiring what for what objective should he nourish his body?

So even if minimal body maintenance becomes meaningless due to complete fulfilment, then what to speak of other desires!

In deep sleep there is no grief, but why call that also to be sorrowful? The state of ignorance, which is the deep sleep, is the cause for samsara, so although it may be blissful temporarily, it will give rise to grief of waking and dream states  eventually.

Previous mantras where result of Self-realisation is given -

1.2.12 - हर्षशोकौ जहाति

1.2.13 - मोदनीयम् लब्ध्वा मोदते

1.2.20 - तमक्रतुः पश्यति वीतशोकः

1.2.22 - मत्वा धीरः न शोचति

अनुबन्ध-चतुष्टय is in this mantra - 

• अधिकारी - धीरः

• विषय - आत्मा

• प्रयोजन - न शोचति

• सम्बन्ध - मत्वा, बोधक - Ka. Up,  बोध्य - Self-knowledge that comes from मत्वा

Kaivalyopanishad states:

जाग्रत्स्वप्नसुषुप्त्यादिप्रपञ्चं यत्प्रकाशते। 

तद्ब्रह्माहमिति ज्ञात्वा सर्वबन्धैः प्रमुच्यते ॥ १७॥

The waking, dream state, sleep, etc. and the world which shine because of Brahman, having known that I am That, free from all bondages.

तरति शोकमात्मवित् - Chandogyopanishad 7.3.1 - the one who realises the Self crosses grief.

तरति शोकम् तरति पाप्मानम्  - मुण्डकोपनिषद् ३.२.९

य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् ।

ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥५॥

यः इमम् मध्वदम् जीवम् अन्तिकात् आत्मानम् भूतभव्यस्य ईशानम् वेद ततः (सः) न विजुगुप्सते । एतत् वै तत्। 

यः = one who, इमम् = this, मध्वदम् = the enjoyer of fruits of work (honey), वेद = knows, आत्मानम् = the Self, जीवम् = the sustainer of life, अन्तिकात् = from close (quarters), ईशानम् = the ruler, भूतभव्यस्य = of past and future, न = not, ततः = after that, विजुगुप्सते = saves oneself, एतत् = this, वै = verily, तत् = that

Anyone who knows this enjoyer of fruits of work, the sustainer of life closely, the Self, as the Lord of the past and future, will not save oneself after that knowledge. This (what has been explained now is) verily that (what you have asked).

यः - यद्, पुं, प्र, एक

इमम् - इदम्, पुं, द्वि, एक

मध्वदम् - मध्वद, पुं, द्वि, एक

वेद - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, प्र-पु, एक

आत्मानम् - आत्मन्, पुं, द्वि, एक

जीवम् - जीव, पुं, द्वि, एक

अन्तिकात् - अन्तिक, पुं, पं, एक

ईशानम् - ईशान, पुं, द्वि, एक

भूतभव्यस्य - भूतभव्य, पुं, ष, एक

न - अव्ययम्

ततः - अव्ययम्

विजुगुप्सते - वि + गुप् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - गुपँ रक्षणे - भ्वादिः, प्र-पु, एक

एतत् - एतद्, नपुं, प्र एक

वै - अव्ययम्

तत् - तद्, नपुं, प्र एक

किञ्च, यः कश्चित् इमं मध्वदं कर्मफलभुजं जीवं प्राणादिकलापस्य धारयितारमात्मानं वेद विजानाति अन्तिकात् अन्तिके समीपे ईशानम् ईशितारं भूतभव्यस्य कालत्रयस्य, ततः तद्विज्ञानादूर्ध्वमात्मानं न विजुगुप्सते न गोपायितुमिच्छति, अभयप्राप्तत्वात् । यावद्धि भयमध्यस्थोऽनित्यमात्मानं मन्यते तावद्गोपायितुमिच्छत्यात्मानम् । यदा तु नित्यमद्वैतमात्मानं विजानाति, तदा कः किं कुतो वा गोपायितुमिच्छेत् । एतद्वै तदिति पूर्ववत् ॥

किञ्च = further, यः कश्चित् = anyone, इमं मध्वदं कर्मफलभुजम् = the experiencer of results of past actions, जीवं प्राणादिकलापस्य = of the assemblage of prana etc., धारयितारम् = the sustainer, आत्मानम् वेद विजानाति = knows, अन्तिकात् अन्तिके समीपे = very closely (in its true essence), ईशानम् ईशितारम् = the Lord, भूतभव्यस्य कालत्रयस्य = of the three times, ततः = thereafter, तत् विज्ञानात् = that from knowledge, ऊर्ध्वम् आत्मानम् न विजुगुप्सते न गोपायितुम् इच्छति = wishes not to protect himself, अभयप्राप्तत्वात्  = due to attainment of fearlessness, यावत् = as long as, हि = because, भयमध्यस्थः = seated in the midst of fear, अनित्यम् आत्मानम् मन्यते = considers the non-eternal to be the Self, तावत् = so long, गोपायितुम् = to protect, इच्छति = wishes, आत्मानम् = the Self, यदा = when, तु = but, नित्यम् अद्वैतम् आत्मानम् विजानाति = knows the Self as eternal and non-dual, तदा = then, कः = who, किम् = what, कुतः = from where, वा = or, गोपायितुम् = to protect, इच्छेत् = may wish, एतद्वै तत् इति पूर्ववत् ॥

Further, anyone who knows the sustainer of the of the assemblage of prana etc., the experiencer of results of past actions (जीव) in its true essence as the Lord of three times, thereafter, from that knowledge of the higher Self, does not wish to protect himself due to attainment of fearlessness. Because as long as one considers the non-eternal to be the Self seated in fear, so long wishes to protect oneself. But when knows the Self as eternal and non-dual, then who he may wish to protect and from what or whom? As explained before - this is that.

Notes

This mantra like the previous one establishes jiveshvara-aikya, the oneness of individuals and the Lord of the universe in their true essence as Brahman, the Consciousness.

Bhahsya begins with Kimca implies continuity of topic and uses the word Kaschit implying anyone who is dhirah with upadhi-based differences not mattering - man/woman, etc. 

मध्वद - मधु  + अद  (कृदन्तरूपाणि - अद् + अच् - अदँ भक्षणे - अदादिः - अनिट्) = the eater of honey. Earlier karmaphala was denoted by ऋत, here मधु is is karmaphala as per Rig Veda. A honey bee collects nectar from various flowers and stores it to make honey, so also a जीव performs various actions and collects karmaphala to keep it with oneself and then experience the consequent सुख-दुःख that arises from this कर्मफल - therefore, the जीव  is called the eater of honey, i.e experiencer of karmaphala. As in the case of ऋतम् पिबन्तौ, here also मध्वद can also be interpreted as an apparent experiencer, the illuminator, साक्षी - who simply illuminates all the experiences undergone by जीव in addition to the interpretation of जीव. So मध्वद is the experiencer of karmaphala, भोक्ता, as जीव or it is the illuminator of experiences, mere non-participating witness, as साक्षी. That’s why Sankaracharya uses the meaning of जीव as sustainer of life because both those interpretations are applicable.

जीवम् अन्तिकात् वेद - know this जीव very closely, that is know the जीव in its true essence which is Consciousness or the Self. This true essence of जीव is:

• the Consciousness in the reflected consciousness according to प्रतिबिम्ब-वाद,

• the Consciousness that seems to be apparently limited by upadhi of कार्य-करण-सङ्घात as साक्षी according to अवच्छेद-वाद,

This जीव in its true essence as Consciousness is known as the भूतभव्यस्य ईशानम् - the Lord of past and future - implying it is beyond time because it is the substratum of time. Time is simply an interval between two events which is a concept superimposed on Consciousness. Even time is known and hence it is illuminated as an experience therefore, the Self is the substratum for it.

Having known this जीव in its true essence as the Lord of past and future, the person no longer protects one’s upadhi of कार्य-करण-स्ङ्घात, because there is no more identification with it as I (‘I am this body’ and hence ‘I am man, I am fat, I am dark’, etc. or ‘I am this mind’ and hence ‘I am happy, I am peaceful, I am angry’, etc.) or even association with the upadhis as mine (I am using this body or mind). द्द्वितीयाद्वै भयं भवति - बृहदारण्यकोपनिषत् १.४.२ - the notion of second creates fear. When the person realises the identity with Self which is all pervasive Consciousness, there is no sense of “other” from whom one needs to think of protection. Then the whole cosmos is I, the tiger who eats is I and so also I, the eaten. Everyone’s success is your success, everyone’s glory is your glory, that's why there is no fear, no competition. As long as one is identified with upadhis, there is a fear and hence one takes measures to protect the entity one is identified with - that’s why fear, anger, jealousy, etc. arise as measures to protect one’s body and mind with which one is identified. In Ishavasya Upanishad - the root word of विजुगुप्सते, गुप् meant as निन्दायाम् having hate or revulsion. Here, the root word of विजुगुप्सते, गुप् is in the context of रक्षणे, protection.

Taittiriya Upanishad says: अथ सोऽभयं गतो भवति । यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति । तत्त्वेव भयं विदुषोऽमन्वानस्य । तदप्येष श्लोको भवति ॥ २.७.१ ॥
He is established in fearlessness. Whenever a person creates the slightest difference in it, there is fear for him. That very Brahman is fear to those who are so-called knowledgeable.

Brihadaranyaka Upanishad states:

यदैतमनुपश्यत्यात्मानं देवमञ्जसा ।

ईशानं भूतभव्यस्य, न ततो विजुगुप्सते ॥ ४.४.१५ ॥

When a man after (receiving instructions from a teacher) directly realises this effulgent Self, the Lord of all that has been and will be, he no longer wishes to protect oneself or does not hate others.

Mantras 1 and 2 stated obstacles for realisation. 3-5 gave methodology (atma-adhigama-prakaarah, methodology of knowledge of Atma) to realise the Self. Consciousness distinct from upadhis, in various states (3 & 4). Mantra-5: individual is supreme reality without upadhis - avacceda vada, jiva’s real nature is consciousness - partibimba vaada. Mantra-6 & 7 HG as Brahman, M-8 Virat, Mantra-9 HG as Brahman wrt devatas, M-10 - sarvatma-bhava. 6-10 mantras are sarvatma-bhaava, Brahman is sarvaatmika.

यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत ।

गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत् ॥६॥

च्छान्दसः

यः (मुमुक्षुः) तपसः पूर्वम् जातम् अद्भ्यः पूर्वम् अजायत गुहाम् प्रविश्य भूतेभिः (सह) तिष्ठन्तम् (इति) यः व्यपश्यत (सः एव प्रकृतम् ब्रह्म पश्यति) । एतत् वै तत् । 

लौकिकः

यः (मुमुक्षुः) तपसः पूर्वम् जातम् अद्भ्यः पूर्वम् अजायत गुहायाम् प्रविश्य भूतैः (सह) तिष्ठन्तम् (इति) यः पश्यति (सः एव प्रकृतम् ब्रह्म पश्यति) । एतत् वै तत् । 

यः = one who, पूर्वम् जातम् = the first born (Hiranyagarbha), तपसः = from Consciousness, अद्भ्यः = elements (water), पूर्वम् = before, अजायत = was born, गुहाम् प्रविश्य = having entered into the cave of the heart, तिष्ठन्तम् = resides, यः = one who, भूतेभिः = in the midst of body and senses, व्यपश्यत = sees, एतत् = this, वै = verily, तत् = that

The one who sees Hiranyagrabha, the first born from Consciousness, born before the elements, having entered the cave of the heart, residing among the senses and bodies (he alone sees Brahman). This (what has been explained now is) verily that (what you have asked).

यः - यद्, पुं, प्र, एक

पूर्वम् - पूर्व, पुं, द्वि, एक

तपसः - तपस्, नपुं, पं, एक

जातम् - जात, पुं, द्वि, एक, कृदन्तरूपाणि - जन् + क्त - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः - सेट्

अद्भ्यः - अप्, स्त्री, पं, बहु

पूर्वम् - पूर्व, पुं, द्वि, एक

अजायत - जन् धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः आत्मनेपदम् - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः, प्र-पु, एक

गुहाम् - गुहा, स्त्री, द्वि, एक

प्रविश्य - अव्ययम्, कृदन्तरूपाणि - प्र + विश् + ल्यप् - विशँ प्रवेशने - तुदादिः - अनिट्

तिष्ठन्तम् - तिष्ठत्, पुं, द्वि, एक, कृदन्तरूपाणि - स्था + शतृँ - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

यः - यद्, पुं, प्र, एक

(भूतेभिः) भूतैः - भूत, पुं, तृ, बहु

(व्यपश्यत) पश्यति - दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

एतत् - एतद्, नपुं, प्र एक

वै - अव्ययम्

तत् - तद्, नपुं, प्र एक

यः प्रत्यगात्मेश्वरभावेन निर्दिष्टः, स सर्वात्मेत्येतद्दर्शयति — यः कश्चिन्मुमुक्षुः पूर्वं प्रथमं तपसः ज्ञानादिलक्षणाद्ब्रह्मण इत्येतत् ; जातम् उत्पन्नं हिरण्यगर्भम् । किमपेक्ष्य पूर्वमिति, आह — अद्भ्यः पूर्वम् अप्सहितेभ्यः पञ्चभूतेभ्यः, न केवलाभ्योऽद्भ्य इत्यभिप्रायः । अजायत उत्पन्नः यस्तं प्रथमजं देवादिशरीराण्युत्पाद्य सर्वप्राणिगुहां हृदयाकाशं प्रविश्य तिष्ठन्तं शब्दादीनुपलभमानं भूतेभिः भूतैः कार्यकरणलक्षणैः सह तिष्ठन्तं यो व्यपश्यत यः पश्यतीत्येतत् ; य एवं पश्यति, स एतदेव पश्यति — यत्तत्प्रकृतं ब्रह्म ॥

यः प्रत्यगात्मा = the inner Self, ईश्वरभावेन = with the nature of Ishvara, निर्दिष्टः = has been shown, सः = that, सर्वात्मा = Hiranyagarbha (the Self of all), इत्येतत् = this is, दर्शयति = shown, यः कश्चित् मुमुक्षुः = any seeker of liberation, पूर्वं प्रथमम् = the first, तपसः ज्ञानादिलक्षणात् = characteristics of Consciousness, ब्रह्मणः = of Brahman, इत्येतत् = this is the meaning, जातम् उत्पन्नम् = created, हिरण्यगर्भम् = Hiranyagarbha, किम् अपेक्ष्य पूर्वम् इति = earlier wrt what?, आह = says, अद्भ्यः पूर्वम् = earlier than waters, etc.,अप्सहितेभ्यः पञ्चभूतेभ्यः = than the five elements including waters, न केवलाभ्यः अद्भ्यः = not just waters alone, इत्यभिप्रायः = this is the meaning, अजायतः उत्पन्नः यः तम् प्रथमजम् = Hiranyagarbha (the first born), देवादिशरीराणि उत्पाद्य = having created the bodies of devas, etc., सर्वप्राणिगुहाम् हृदयाकाशम् = the heart space of all beings, प्रविश्य = having entered, तिष्ठन्तम् = staying, शब्दादीन् उपलभमानम् भूतेभिः भूतैः = with the elements, कार्यकरणलक्षणैः सह = with the characteristics of body, mind and sense organs, तिष्ठन्तम् = staying, यः = one who, व्यपश्यत यः पश्यति = sees, इत्येतत् ; यः एवम् = one who in this way, पश्यति = sees, सः = he, एतत् = this, एव = alone, पश्यति = sees, यत् तत् = that which is, प्रकृतम् ब्रह्म = Brahman under discussion

The inner Self with the nature of Ishvara has been shown is the Hiranyagarbha - the Self of all. Some seeker of liberation sees the first one, Hiranyagarbha, created from Brahman with the characteristics of Consciousness - this is the meaning. Earlier than what? (The sruti/Yama) says - earlier than the five (gross) elements including waters, not just waters alone - this is the intended meaning. The one who sees that First Born,  having created the bodies of devas, etc., having entered the heart space of all beings, staying along with the (products) of five (subtle) elements of the characteristics of body, mind and sense organs and perceiving sound etc., such a one sees Brahman under discussion.

Notes
Pratyagatma can mean the inner Self or jiva. In the previous mantra, that inner Self was shown to be the essence of jiva and when removed of its individuality, upadhi, it was shown as Ishvara Himself. That सर्वात्मा shown as Ishvara, is now shown as Hiranyagarbha. Hiranyagarbha is full of knowledge that’s why it is Hiranya, effulgent.  like taijasa and being the source of knowledge it is garbha - potential for further creation and manifestation.The language of upasana is used in this mantra and the following ones because the upasaka is being made to come to jnana. With more purity in mind, more clarity arrives.

Certain terms used in these mantras are Vedic in nature - Brahman as tapas, Hiranyagarbha as Aditi and Prana, Virat as Jaataveda and Agni - these are Vedic terms understood only with Vedic background which bhashya by Shankaracharya will helps us to understand.

तपसः - from तप. The word तप is used in various ways in Vedic literature:

• As a practice, it is presented as physical austerity of restraining organs of action and senses, mental austerity of regulating the mind, acquisition and teaching of knowledge, etc. The objective for doing it could be for simply material benefits for getting objects of this world or hereafter or it could be to realise Brahman through regulating the body and mind.

तपसा ब्रह्म विजिज्ञासस्व। तैत्तिरीय ३.२.१
तपश्च स्वाध्यायप्रवचने च । तैत्तिरीय १.९.१
अथ ये यज्ञेन दानेन तपसा लोकाञ्जयन्ति। बृहदारण्यक ६.२.१६

• In the creation process, Brahman itself is called tapas and also the manifestation came from the unmanifested through tapas.

तपो ब्रह्मेति। तैत्तिरीय ३.२.१
तपसा चीयते ब्रह्म। मुण्डक १.१.८
यस्य ज्ञानमयं तपः। मुण्डक १.१.९

In this mantra, तप is used as mentioned in the second version - तप means Saguna Brahman, i.e. Ishvara who is Brahman with the creative power (shakti) Maya as upadhi. 

मनसश्च इन्द्रियाणां च ऐकाग्र्यं परमं तपः। The greatest tapas is single-pointed focus for an individual. But for Brahman, its very nature is Tapas, because it is Consciousness.

पूर्वम् जातम् 

The word पूर्वम् here is प्रथमम् - the first, Hence पूर्वम् जातम् means the first manifestation from Brahma - awareness of “I” - the self-awareness wrt totality of subtlety. This self-awareness is the first manifestation of Brahman which is called Hiranyagarbha. 

अद्भ्यः पूर्वम् अजायत 

Before the five gross elements were born i.e. before pancikarana. Water is upalakshana for all pancha-maha-bhutas. Tanmatras belong to Hiranyagarbha and their grossification gives rise to Virat from Hiranyagarbha.

यः गुहाम् प्रविश्य तिष्ठन्तम्

गुहाम् is आर्षप्रयोग, the common usage is गुहायाम्. गुह् is to conceal and गुहा is a cave. This Hiranyagarbha is said to have entered into the cave of the intellect (thoughts) as it were and is said to stay there because it is experienced there. Hiranyagarbha is said to have entered into the intellect of all living beings from Devas to humans to animals. It remained in the intellect as the Consciousness associated with a thought that illuminates the thought. The intellect is called a cave as though the Hiranyagarbha is hidden, not easily perceived, because the focus is always on the content object of the thought but not on Hiranyagarbha - whose Consciousness is the Self, the witness and illuminator of these thoughts, the pure consciousness. 

There are other places where it is shown Brahman has also entered into the creation (as Ishvara): तत्सृष्ट्वा । तदेवानुप्राविशत् । तदनु प्रविश्य । सच्च त्यच्चाभवत् । तैत्तिरीय २.६

but here it is Hiranyagarbha only because of the additional phrase: पूर्वम् जातम्.

भूतेभिः (सह) तिष्ठन्तम् (इति) यः व्यपश्यत

भूतेभिः should be भूतैः - आर्षप्रयोग. Here भूत, which are तन्मात्र, implies भूतकार्य - जहल्लक्षण, so भूत is prana, mana, buddhi, ahankara, chitta, indriyas, etc. Seating implies identifying - so this Hiranyagarbha, as the Consciousness associated with the I-awareness as an individual, identifies with all these भूतकार्य and that’s how a person considers oneself to be: I am intelligent, I am stupid, I am hungry, I feel weak, I am seeing, I am walking, etc. Note: there is no identification with a gross entity such as body here.

Ocean is a greater truth than the waves, but water is the ultimate truth. The waves are individuals, the ocean is Hiranyagarbha, and the water is Brahman. Narrowness of one’s perception makes one give the name “wave” for the ocean itself and “ocean” for water itself, in the same way that Hiranyagarbha due to association with upadhi is experienced as an individual, and Brahman with the upadhi of totality of subtle world as Hiranyagarbha.

The ultimate message is that the seeker must see Hiranyagarbha, manifesting itself as the jiva, the individual, as Brahman about which Naciketa asked.

Paramatma is transcendent and immanent. Beyond means not beyond space or time but being within it, but it means it is untouched by it because it is their substratum just like clay is beyond pot.

Drk drshy viveka - srshti …saccidanandavastuni nama rupa prasarana

या प्राणेन संभवत्यदितिर्देवतामयी ।

गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत् ॥७॥

च्छान्दसः

या देवतामयी अदितिः प्राणेन संभवति गुहाम् प्रविश्य या भूतेभिः (सह) व्यजायत (यः ताम्) तिष्ठन्तीम् (अदितिम् पश्यति सः एव प्रकृतम् ब्रह्म पश्यति) । एतत् वै तत् । 

लौकिकः

या देवतामयी अदितिः प्राणेन संभवति गुहायाम् प्रविश्य या भूतैः (सह) व्यजायत (यः ताम्) तिष्ठन्तीम् (अदितिम् पश्यति सः एव प्रकृतम् ब्रह्म पश्यति) । एतत् वै तत् । 

या = that which, प्राणेन = with Hiranyagarbha (prana), संभवति = identified (takes birth), अदितिः = enjoyer (eater of adana, food), देवतामयी = comprising all deities, गुहाम् प्रविश्य = having entered into the cave of the heart, तिष्ठन्तीम् = resides, या = one who, भूतेभिः = in the midst of body and senses, व्यजायत = identified (took birth), एतत् = this, वै = verily, तत् = that

That experiencer—who is identified with Hiranyagarbha (prana) comprising all deities, having entered into the cave of the heart, resides in the midst of the body and senses identified with them—(that experiencer is Brahman). This (what has been explained now is) verily that (what you have asked).

या - यद्, स्त्री, प्र, एक

प्राणेन - प्राण, पुं, तृ, एक

संभवति - सम् + भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

अदितिः - अदिति, स्त्री, प्र, एक

देवतामयी - देवतामयी, स्त्री, प्र, एक

गुहाम् - गुहा, स्त्री, द्वि, एक

प्रविश्य - अव्ययम्, कृदन्तरूपाणि - प्र + विश् + ल्यप् - विशँ प्रवेशने - तुदादिः - अनिट्

तिष्ठन्तीम् - तिष्ठन्ती, स्त्री, द्वि, एक

या - यद्, स्त्री, प्र, एक

(भूतेभिः) भूतैः - भूत, नपुं, तृ, बहु

व्यजायत - वि + जन् धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः आत्मनेपदम् - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः, प्र-पु, एक

एतत्

वै - अव्ययम्

तत् ॥७॥

किञ्च, या सर्वदेवतामयी सर्वदेवतात्मिका प्राणेन हिरण्यगर्भरूपेण परस्माद्ब्रह्मणः सम्भवति शब्दादीनामदनात् अदितिः तां पूर्ववद्गुहां प्रविश्य तिष्ठन्तीम् अदितिम् । तामेव विशिनष्टि — या भूतेभिः भूतैः समन्विता व्यजायत उत्पन्नेत्येतत् ॥

किञ्च = further, या सर्वदेवतामयी सर्वदेवतात्मिका = embodiment of all devatas (Hiranyagarbha), प्राणेन हिरण्यगर्भरूपेण = in the form of Hiranyagarbha, परस्मात् ब्रह्मणः = from that (Saguna) Brahman, सम्भवति शब्दादीनामदनात् = due to experiencing sounds, etc., अदितिः ताम् = that, पूर्ववत् = like before, गुहां प्रविश्य तिष्ठन्तीम् अदितिम् ताम् एव = that HG alone, विशिनष्टि = it further explains (gives more visheshana), या भूतेभिः भूतैः समन्विता = along with the various effects of bhutas, व्यजायत उत्पन्न = created, इत्येतत् ॥

Further, that Aditi - called so due to experiencing sounds, etc. - which is the embodiment of all devatas in the form of Hiranyagarbha coming from that (Saguna) Brahman, having entered into heart-space and staying there as explained before, that Aditi is further explained - created along with the various effects of bhutas.

Notes

This mantra continues the thought of previous mantra to state that Hiranyagarbha is Brahman. Here Hiranyagarbha is used in feminine form called अदिति.

या देवतामयी

This Hiranyagarbha is all देवता such as अग्नि, वायु, वरुण, इन्द्र, etc. देवता are the subtle comic forces that govern specific functions in the cosmos. At the individual level, they also govern the specific indriya - inner (mind) and outer (sense and motor organs) - as अधिष्ठान-देवता. These deities are aspects of Hiranyagarbha alone, and as deities, this Hiranyagarbha governs the cosmic forces and the functionalities of indriya at the individual level.

या अदितिः

That which is अदितिः, अदनात् अदितिः (कृदन्तरूपाणि - अद् + ल्युट् - अदँ भक्षणे - अदादिः - अनिट्), अदिति is that which eats, experiences the objects - शब्द-स्पर्श-रूप-रस-गन्ध. As mentioned above, the cosmic deities that are अधिष्ठान-देवता of organs, experience the various sense objects through various jivas, and these cosmic deities are Hiranyagarbha, therefore, Hiranyagarbha is called अदिति - experiencer of all sense objects.

या प्राणेन सम्भवति

That which has come about from Ishvara as the life force of all at the level of totality, in the form of Hiranyagarbha. To convey “in the form of” in Sanskrit the case used is instrumental, तृतीया - इत्थम् भूत तृतीया.

या गुहां प्रविश्य तिष्ठन्तीम्

गुहाम् is आर्षप्रयोग, the common usage is गुहायाम्. गुह् is to conceal and गुहा is a cave. जीव is said to have entered into the cave of the intellect (thoughts) as it were and is said to stay there because it is experienced there. This intellect is called a cave as though the जीव is hidden, not easily perceived, because the focus is always on the content object of the thought but not on जीवात्मा - the I, the individual, the experiencer, the reflected consciousness or on परमात्मा - the Self, the witness and illuminator of these thoughts, the pure consciousness. Hence they are said to have entered the cave of the intellect and staying there - this is exactly same as in the mantra ऋतम्-पिबन्तौ (१.३.१) and previous one.

या भूतेभिः व्यजायत

भूतेभिः should be भूतैः - आर्षप्रयोग. Here भूत, which are तन्मात्र, implies भूतकार्य - जहल्लक्षण, so भूत is prana, mana, buddhi, ahankara, chitta, indriyas, etc. Seating implies identifying - so this Hiranyagarbha, as the Consciousness associated with the I-awareness as an individual, identifies with all these भूतकार्य and that’s how a person considers oneself to be: I am intelligent, I am stupid, I am hungry, I feel weak, I am seeing, I am walking, etc. Note: there is no identification with a gross entity such as body here.

Facets of previous and this mantra:

1. It being born before sthula prapanca

2. It being born from Supreme Brahman

3. Being established in heartspace

4. Being identified with sukshma sharira

5. Other words for Hiranyagarbha also given:  prana, aditi

6. It is also devataamayi - essence of Devas who govern the cosmic forces and indriyas.

7. Experienced as individual at the individual level

8. Identified with bhuta kaarya - prana, antah-karnana, bahya-karana.

Next verse is on Virat as Brahman.

अरण्योर्निहितो जातवेदा 

गर्भ इव सुभृतो गर्भिणीभिः ।

दिवे दिव ईड्यो जागृवद्भिः

हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वै तत् ॥८॥

च्छान्दसः

(यः) अरण्योः निहितः दिवे दिवे जागृवद्भिः हविष्मद्भिः मनुष्येभिः सुभृतः ईड्यः जातवेदाः गर्भिणीभिः (सुभृतः) गर्भः इव (सः) अग्निः (एव प्रकृतम् ब्रह्म) । एतत् वै तत्। 

लौकिकः

(यः) अरण्योः निहितः दिवे दिवे जागृवद्भिः हविष्मद्भिः मनुष्यैः सुभृतः ईड्यः जातवेदाः गर्भिणीभिः (सुभृतः) गर्भः इव (सः) अग्निः (एव प्रकृतम् ब्रह्म) । एतत् वै तत्। 

अरण्योः = in the two arani, निहितः = lodged, जातवेदाः = fire, गर्भः = embryo, इव = like, सुभृतः = well protected, गर्भिणीभिः = by the pregnant women, दिवे दिवे = every day, ईड्यः = worshipful, जागृवद्भिः हविष्मद्भिः मनुष्येभिः = by men who are vigilant (sleepless) and who offer oblations, अग्निः = fire, एतत् = this, वै = verily, तत् = that

Just as the the fetus is well-protected by pregnant women, the fire lodged in between the two arani (is well-portected as) the worshipful sacrificial fire (outside and inside the heart) everyday by the vigilant performers of oblations and meditators, respectively. This (what has been explained now is) verily that (what you have asked).

अरण्योः  - अरणि, स्त्री, स, द्वि

निहितः - निहित, पुं, प्र, एक, कृदन्तरूपाणि - नि + धा + क्त - डुधाञ् धारणपोषणयोः दान इत्यप्येके - जुहोत्यादिः - अनिट्

जातवेदाः - जातवेदस्, पुं, प्र, एक

गर्भः - गर्भ, पुं, प्र, एक

इव - अव्ययम्

सुभृतः - संभृत, पुं, प्र, एक, कृदन्तरूपाणि - सु + भृ + क्त - डुभृञ् धारणपोषणयोः - जुहोत्यादिः - अनिट्

गर्भिणीभिः - गर्भिणी, स्त्री, तृ, बहु

दिवे

दिवे

ईड्यः

जागृवद्भिः - जागृवत्,

हविष्मद्भिः - हविष्मत्

(मनुष्येभिः) मनुष्यैः - मनुष्य, पुं, तृ, बहु

अग्निः - अग्नि, पुं, प्र, एक

एतत् - एतद्, नपुं, प्र एक

वै - अव्ययम्

तत् - तद्, नपुं, प्र एक

किञ्च, यः अधियज्ञम् उत्तराधरारण्योर्निहितः स्थितः जातवेदा अग्निः पुनः सर्वहविषां भोक्ता अध्यात्मं च योगिभिः, गर्भ इव गर्भिणीभिः अन्तर्वत्नीभिरगर्हितान्नभोजनादिना यथा गर्भः सुभृतः सुष्ठु सम्यग्भृतो लोके, इत्थमेव ऋत्विग्भिर्योगिभिश्च सुभृत इत्येतत् । किञ्च, दिवे दिवे अहन्यहनि ईड्यः स्तुत्यो वन्द्यश्च कर्मिभिर्योगिभिश्चाध्वरे हृदये च जागृवद्भिः जागरणशीलैः अप्रमत्तैरित्येतत् । हविष्मद्भिः आज्यादिमद्भिः ध्यानभावनावद्भिश्च मनुष्येभिः मनुष्यैः अग्निः ; एतद्वै तत् तदेव प्रकृतं ब्रह्म ॥

किञ्च = further, यः अधियज्ञम् = that which is wrt yajna, उत्तराधरारण्योः = the top and bottom aranis, निहितः स्थितः = stays, जातवेदाः अग्निः = fire, पुनः = again, सर्वहविषाम् भोक्ता = the receiver of all havis, अध्यात्मम् च = and wrt oneself, योगिभिः = by the yogis, गर्भः इव गर्भिणीभिः अन्तर्वत्नीभिः = by those who have something within, अगर्हितान्नभोजनादिना = with regulation about rice, meals, etc., यथा गर्भः = just as the womb, सुभृतः सुष्ठु सम्यग्भृतः = holding well, लोके = in this world, इत्थम् एव = in the same way, ऋत्विग्भिः = by the priests (adhiyajna), योगिभिः च = and by the upasakas (adhyatma), सुभृतः = hold well, इत्येतत् = this is the meaning, किञ्च = further, दिवे दिवे अहनि अहनि = every day, ईड्यः स्तुत्यः = praiseworthy, वन्द्यः = worshipable, च = and, कर्मिभिः = by the priests, योगिभिः च = and by the upasakas, अध्वरे = in the homa, हृदये = in the heart, च = and, जागृवद्भिः जागरणशीलैः = by those who are alert, अप्रमत्तैः = by those who are focussed, इत्येतत् = this is the meaning, हविष्मद्भिः आज्यादिमद्भिः = by those who offer ghee, etc., ध्यानभावनावद्भिः = by those with meditative attitude, च = and, मनुष्येभिः मनुष्यैः = by people, अग्निः = Agni which is Virat, एतद्वै तत् तत् एव = that (Virat) indeed, प्रकृतम् ब्रह्म  = is Brahman in discussion.

Further, the fire staying in the top and bottom arani wrt sacrifice and again is the receiver of all offerings given by the priests wrt the individual. In this world, just as the womb is protected by those who have something within, with regulation about rice, meals, etc., in the same way, this fire is protected well by the priests and by the meditators - this is the meaning. Further, that fire (Virat), which is worshipable and praiseworthy, (is protected) every day by the vigilant and focussed priests who offer ghee and meditators of meditative attitude, in the sacrifice and in the heart, respectively, is that Brahman under discussion indeed - this is the meaning.

Notes

This mantra presents Virat as Brahman. Learn to see Brahman in all names and forms, not just when eyes closed.

Virat is presented at two levels in this mantra -

• अधियज्ञ - related to the ritual of yajna, where the fire is Virat

• अध्यात्मा - related to oneself in the upasana of Virat, where all the gross world is taken as Virat

In Vedas, there are various names for Virat - agni, brahmajajna, vishva, vaishvanarah. Agni represents Virat in Vedas.

अरण्योः निहितः

Arani can be masculine as  or feminine as aranI. The fire is hidden in Arani as it has the potentiality to generate the fire just as the potential music is hidden in a musical instrument which can be extracted out by a skilled musician. This hidden fire is what is the fire used by ritualists while for the meditators this fire is the carrier of all oblations to the deities, and hence is the receiver of all offered oblation in the sacrifice.

गर्भिणीभिः (सुभृतः) गर्भः इव

This fire is well protected by the priests for the completion of the sacrifice and so also by the meditators in their heart by constantly meditating upon it. This vigilant and focussed protection by the priests and meditators is like the pregnant women protecting the fetus with all attention and care by controlling diet, movements, etc.

दिवे दिवे जागृवद्भिः हविष्मद्भिः मनुष्येभिः

This fire is worshipped every dya by people of this nature:

• जागृवद्भिः  - vigilant and focussed (just as pregnant women)

• हविष्मद्भिः 

  • The ritualists who offer oblations into the fire

  • The meditators who meditate in the heart

ईड्यः अग्निः

The fire is worshipable because it represents the Consciousness associated with the manifestation of Brahman as this gross world. Worshipping it and realising it to be such, one gets into Prajapati loka to enjoy there after death or be freed from this identification with this gross body in this world itself as presented in valli-1 of this Upanishad.

The mantra is giving us methods to realise Brahman by going through Virat upasana.

From previous two mantras and this one, upasanas are given to realise all is Brahman.

• Hiranyagarbha upasana - Break the identification with jiva by worshipping it to be an alambana for Hiranyagarbha. The upasana is done within to dissolve one’s own individuality into totality. Jivatmabhava is converted to sarvatmabhava.

• Virat Upasana - the sthula sharira identification is broken by worshipping it as an alambana for Virat. Dehatmabhava is converted to sarvatmabhava.

These uapsana are what is generally called Ahangrahopasana - holding the I (individual or gross body, as the case may be) to be the alambana and superimposing Virat or Hiranyagarbha on it (individual or gross body, as the case may be). In Vivekacudamani, two definitions of bhakti are given: nididhyasana and ahamgrahopasana.

Finally, through this upasana as an example, it is stated that Virat is that Brahman which you have asked about. This Virat as Brahman is being given to show that Brahman is not simply transcendent as Hiranyagarbha, but also immanent as Virat - oota-prota, warp and woof.

Sankartacharya calls upasakas as yogis because they keep uniting with the upasya.

Note:

Asambhuti upasana - we take alambana as Prakriti to realise the identity with Ishvara.

Sambhuti upasana - Hiranyagarbha upasana - break individuality to realise identity with samashti sukshma

Virat upasana - break identification with the gross body to realise identity with samashti sthula.

यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति ।

तं देवाः सर्वेऽर्पितास्तदु नात्येति कश्चन । एतद्वै तत् ॥९॥

च्छान्दसः

यतः सूर्यः उदेति च यत्र अस्तम् गच्छति च तम् सर्वे देवाः अर्पिताः (सः ब्रह्म एव अस्ति)। तत् उ कश्चन न अत्येति । एतत् वै तत्। 

लौकिकः

यतः सूर्यः उदेति च यस्मिन् अस्तम् गच्छति च तम् सर्वे देवाः अर्पिताः (सः ब्रह्म एव अस्ति)। तत् उ कश्चन न अत्येति । एतत् वै तत्। 

यतः = from where, च उदेति = born (rises), सूर्यः = the sun, अस्तम् = dissolves (sets), यत्र = where, च  = and, गच्छति = goes, तम् = to Him, देवाः = gods (cosmic and in individual), सर्वे = all, अर्पिताः = are fixed, तत् = that, उ = indeed, न = not, अत्येति = goes beyond, कश्चन = nobody, एतत् = this, वै = verily is, तत् = that

From where the sun is born, dissolves into, on whom the devas (cosmic and in individual) are all fixed, and the one whom no one can transcend (- that is Brahman alone). This (what has been explained now is) verily that (what you have asked).

यतः - अव्ययम्

च - अव्ययम्

उदेति - उत् + इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, प्र-पु, एक

सूर्यः - सूर्य, पुं, प्र, एक

अस्तम् - अस्त, नपुं, प्र, एक, कृदन्तरूपाणि - अस् + क्त - असुँ क्षेपने - दिवादिः - सेट्

यत्र - अव्ययम्

च - अव्ययम्

गच्छति - गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, एक

तम् - तद्, पुं, द्वि, एक

देवाः - देव, पुं, प्र, बहु

सर्वे - सर्व, पुं, प्र, बहु

अर्पिताः - अर्पित, पुं, प्र, बहु, कृदन्तरूपाणि - ऋ + णिच् + क्त - ऋ गतिप्रापणयोः - भ्वादिः - अनिट्

तत् - तद्, नपुं, प्र, एक

उ - निपात

न - अव्ययम्

अत्येति - अति + इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, प्र-पु, एक

कश्चन - कश्चन, पुं, प्र, एक, चित्-चन-अपि प्रयोगाः - किम्-पुं + चन

एतत् - एतद्, नपुं, प्र एक

वै - अव्ययम्

तत् - तद्, नपुं, प्र एक

किञ्च, यतश्च यस्मात्प्राणात् उदेति उत्तिष्ठति सूर्यः, अस्तं निम्लोचनं तिरोधानं यत्र यस्मिन्नेव च प्राणे अहन्यहनि गच्छति, तं प्राणमात्मानं देवाः सर्वे अग्न्यादयः अधिदैवं वागादयश्चाध्यात्मं सर्वे विश्वे अरा इव रथनाभौ अर्पिताः सम्प्रवेशिताः स्थितिकाले । सोऽपि ब्रह्मैव । तत् एतत्सर्वात्मकं ब्रह्म, उ नात्येति नातीत्य तदात्मकतां तदन्यत्वं गच्छति, कश्चन कश्चिदपि एतद्वै तत् ॥

किञ्च = further, यतः च यस्मात् प्राणात् = from which Hiranyagarbha, उदेति उत्तिष्ठति = rises, सूर्यः = the sun, अस्तम् निम्लोचनम् = the coming down, तिरोधानम् = the disappearance, यत्र यस्मिन् = in which, एव = alone, च = and, प्राणे = in Hiranyagarbha, अहनि अहनि = everyday, गच्छति, तम् प्राणम् = that Hiranyagarbha, आत्मानम् = the Self (sutratma), देवाः सर्वे अग्न्यादयः = Agni, etc., अधिदैवम् = wrt cosmic deities, वागादयः च = speech, etc., अध्यात्मम् = wrt oneself, सर्वे विश्वे = all devatas, अरा इव रथनाभौ = like the spokes in the hub, अर्पिताः सम्प्रवेशिताः = offered, स्थितिकाले = in their time of existence, सः = that (Hiranyagarbha) अपि = also, ब्रह्म = is Brahman, एव = indeed, तत् एतत् सर्वात्मकम् ब्रह्म = Brahman which is Self of all, उ = certainly, न अत्येति न अतीत्य = not having transcended, तत् = that, आत्मकताम् तत् = that, अन्यत्वम् = state of bring other, गच्छति = goes, कश्चन कश्चित् अपि = anyone also, एतद्वै तत् = this (Hiranyagarbha) is verily what you have asked for.

Further, from which Hiranyagarbha, the sun rises and in which Hiranyagarbha alone sets into disappearance, everyday, that Hiranyagarbha, the Self (sutratma), in which deities beginning from Agni wrt cosmic deities and speech wrt oneself are offered like the spokes in the hub in their time of existence, that Hiranyagarbha is also Brahman indeed, which is the Self of all. No one certainly has transcended it, because that Self will attain a state of being other. This Hiranyagarbha is verily that you have asked for.

Notes

This mantra states that Hiranyagarbha which is the essence of all observed gross phenomena is Brahman and it can never be different from it.

Each perceived external cosmic phenomenon is governed by a subtle power called a cosmic deity or देवता theistically. It has already been shown that these cosmic deities are aspects of Hiranyagarbha, the Consciousness associated with totality of the subtle world, hence Hiranyagarbha was called देवतामयी (2.1.7). These subtle cosmic deities also are अधिष्ठान-देवता, governing deities, of the sense organs at the individual level and hence Hiranyagarbha was called अदिति - one who experiences the sense objects.

Here one cosmic phenomena - rising and setting of the sun - is used as a synecdoche, उपलक्षण, to show that Hiranyagarbha is the essence of all cosmic deities.

Every perceived gross effect, which is born out of an unperceived or unmanifested subtle cause, gets resolved into its subtle cause when it ends. Here the sun is perceived to rise, manifesting itself to the world, and then set after which it disappears. So what is that cause from which makes the sun manifests and then into which it disappears? That governing cause is the cosmic deity सूर्य-देवता which controls the movement of the sun and this cosmic deity सूर्य-देवता is Hiranyagarbha as it is the essence of सूर्य-देवता.

The same can be said about Agni too which manifests as fire with burning power. These subtle cosmic deities also are अधिष्ठान-देवता, governing deities of the sense organs at the individual level. So speech is governed by Agni. But ultimately Agni is that Hiranyagarbha in essence.

Ultimately this Hiranyagarbha, devoid of its upadhi of subtle world, is that Brahman, the Consciousness which Naciketa has asked about. Hence Taittiriya Upanishad 3.1.1 states the similar message of gross entities deriving their existence from, sustenance by and dissolution into Brahman: 

यतो वा इमानि भूतानि जायन्ते। येन जातानि जीवन्ति। यत् प्रयन्त्यभिसंविशन्ति। तद्विजिज्ञासस्व। तद्‌ ब्रह्मेति। तैतिरीयोपनिषद् ३.१.१

Desire to know that from which these beings are born, by which they sustain and into which they enter when they die.

तदु नात्येति कश्चन

No gross entity can transcend Hiranyagarbha - that is no gross object can be different from Hiranyagarbha or be independent of it. Why? The gross world is the manifestation of a subtle world and hence it cannot be different from it. The effect is a manifestation of the cause and hence it is only the cause appearing in another form. A similar message of non-independence of gross from its substratum of subtle world is conveyed in a poetical way in other Upanishads as follows:

अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम्‌। प्रश्नोपनिषद् २.६ - like the spokes on the hub of the wheel, all are fixed on Hiranyagarbha. 

Spokes are held firmly to the hub, they are not independent, so also the gross world is tightly woven to the subtle world, because it is its manifestation alone - so it cannot be different from it. The effect is a manifestation of the cause. 

भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः । भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति । तैतिरीयोपनिषद् २.८.१

Due to fear of this (Self), the wind blows. Due to fear of this, the sun rises. Due to fear of this the fire and Indra along with the fifth, Death, function.

This very Upanishad states the same above message:

भयादस्याग्निस्तपति भयात्तपति सूर्यः । भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ कठोपनिषद् ३.१.३॥

Due to fear of this (Self) the fire burns, the sun burns due to the fear of this, and due to fear of this, Indra, Vayu and the fifth Death function.

यदेवेह तदमुत्र यदमुत्र तदन्विह ।

मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥१०॥

यत् इह (कार्यकारणोपाधिसमन्वितम्) तत् अमुत्र (ब्रह्म) एव यत् अमुत्र (ब्रह्म एव) तत् अनु इह (कार्यकारणोपाधिसमन्वितम् एव)। यः इह (ब्रह्मणि) नाना इव पश्यति सः मृत्योः मृत्युम् आप्नोति। 

यत् = that which, एव = verily, इह = here, तत् = that, अमुत्र = there, यत् = that which, अमुत्र = there, तत् = that, अन्विह = is here, मृत्योः = from death, सः = he, मृत्युम् = to death, आप्नोति = goes (attains), यः = one who, इह = here, नाना = various, इव = like, पश्यति = sees

That which is here (the conscious individual), that is verily there (as Brahman) and that which is there (as Brahman) is here (as conscious individual). One who sees variety alone here (in Brahman) goes from death to death.

यत् - यद्, नपुं, प्र, एक

एव - अव्ययम्

इह - अव्ययम्

तत् - तद्, नपुं, प्र, एक

अमुत्र - अव्ययम्, तद्धितान्तरूपाणि - अदस् + त्रल्

यत् - यद्, नपुं, प्र, एक

अमुत्र - अव्ययम्, तद्धितान्तरूपाणि - अदस् + त्रल्

तत् - तद्, नपुं, प्र, एक

अनु - अव्ययम्

इह - अव्ययम्

मृत्योः - मृत्यु, पुं, ष, एक

सः - तद्,  पुं, प्र, एक

मृत्युम् -  मृत्यु, पुं, द्वि, एक

आप्नोति - आप् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - आपॢँ व्याप्तौ - स्वादिः, प्र-पु, एक

यः - यद्, पुं, प्र, एक

इह - अव्ययम्

नाना - अव्ययम्

इव - अव्ययम्

पश्यति - दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

यद्ब्रह्मादिस्थावरान्तेषु वर्तमानं तत्तदुपाधित्वादब्रह्मवदवभासमानं संसार्यन्यत्परस्माद्ब्रह्मण इति मा भूत्कस्यचिदाशङ्केतीदमाह — यदेवेह कार्यकारणोपाधिसमन्वितं संसारधर्मवदवभासमानमविवेकिनाम् , तदेव स्वात्मस्थम् अमुत्र नित्यविज्ञानघनस्वभावं सर्वसंसारधर्मवर्जितं ब्रह्म । यच्च अमुत्र अमुष्मिन्नात्मनि स्थितम् , तदनु इह तदेव इह कार्यकरणनामरूपोपाधिम् अनु विभाव्यमानं नान्यत् । तत्रैवं सति उपाधिस्वभावभेददृष्टिलक्षणया अविद्यया मोहितः सन् य इह ब्रह्मण्यनानाभूते परस्मादन्योऽहं मत्तोऽन्यत्परं ब्रह्मेति नानेव भिन्नमिव पश्यति उपलभते, स मृत्योर्मरणात् मृत्युं मरणं पुनः पुनः जननमरणभावमाप्नोति प्रतिपद्यते । तस्मात्तथा न पश्येत् । विज्ञानैकरसं नैरन्तर्येणाकाशवत्परिपूर्णं ब्रह्मैवाहमस्मीति पश्येदिति वाक्यार्थः ॥

यत् = which, ब्रह्मादिस्थावरान्तेषु = in Brahma-deva to lump of a grass, वर्तमानम् = being, तत् तत् = respective, उपाधित्वात् = due to upadhi, अब्रह्मवत् = like not Brahman, अवभासमानम् = appearing, संसारी = the bound person, अन्यत् = different, परस्मात् ब्रह्मणः = from that Supreme Brahman, इति मा अभूत् = let there not be, कस्यचित् आशङ्का = some doubt, इति इदम् = this, आह = says, यदेवेह कार्यकारणोपाधिसमन्वितम् = associated with upadhi of inert assemblage (body-mind-senses), संसारधर्मवत् = with characteristics of bondage, अवभासमानम् = appearance, अविवेकिनाम् = of those who are not discriminating between the Self and upadhis, तदेव स्वात्मस्थम् = as the Self, अमुत्र नित्यविज्ञानघनस्वभावम् = the nature of eternal, homogeneous Consciousness, सर्वसंसारधर्मवर्जितम् = devoid of all characteristics of bondage, ब्रह्म = Brahman, यच्च अमुत्र = and whatever is there, अमुष्मिन् आत्मनि स्थितम् = in that Self, तदनु इह तत् एव = that alone, इह कार्यकरणनामरूपोपाधिम् = upadhi of name and form of the inert assemblage, अनु = following, विभाव्यमानम् = imagining, न अन्यत् = not anything other, तत्र एवम् सति = that being so (the identity of jiva and Brahman complete), उपाधिस्वभावभेददृष्टिलक्षणया = because of the characteristic of seeing the difference in the nature of the upadhis, अविद्यया = due to ignorance, मोहितः सन् = being deluded, य: = the one who, इह ब्रह्मणि = in Brahman, अनानाभूते = which has no differences,परस्मात् अन्यः अहम् = I am different from that Supreme, मत्तः अन्यत् परम् ब्रह्म इति = this Supreme Brahman is different from me, नाना इव भिन्नम् इव = like the difference, पश्यति उपलभते = sees, सः = he, मृत्योः मरणात् = from death, मृत्युं मरणम् = death, पुनः पुनः = again, जननमरणभावम् = birth and death, आप्नोति प्रतिपद्यते = obtains, तस्मात् = therefore, तथा न पश्येत् = don’t see that way (as a jiva different from Brahman), विज्ञानैकरसम् = homgenoeus essence of Consciousness, नैरन्तर्येण = continuously, आकाशवत् = like space, परिपूर्णम् ब्रह्म एव = complete Brahman indeed, अहम् अस्मि = I am, इति पश्येत् = see, इति वाक्यार्थः = this is the meaning

To ward off any doubt if that entity present in Brahma-deva to a lump of grass appearing like not Brahman due to respective upadhi is an individual bound person different from Supreme Brahman, (shruti/Yama) says - 

That, which is associated with upadhi of inert assemblage (body-mind-senses) has an appearance with characteristics of bondage to those who are not discriminating between the Self and upadhis, is that Brahman whose nature is of eternal, homogeneous Consciousness devoid of all characteristics of bondage established as the Self. Whatever is there in that Self, that alone is appearing as with the upadhi of name and form of the inert assemblage. It is not anything else. That being so (the identity of jiva and Brahman being complete), because of the characteristic of seeing the difference in the nature of the upadhis, the one who being deluded due to ignorance in Brahman which has no differences, sees the difference like: ‘I am different from that Supreme Brahman, this Supreme Brahman is different from me’, he obtains death again and again from death. Therefore, don’t see that way (as a jiva different from Brahman), but see I am that Brahman always which is the complete homogeneous essence of Consciousness Brahman like space - this is the meaning.

Notes

To ward off any doubt if that entity present in Brahma-deva to a lump of grass appearing like not Brahman due to respective upadhi is an individual bound person different from Supreme Brahman, (shruti/Yama) states this mantra.

The word इह, here, implies प्रत्यक्ष - that which is clearly perceived or already attained - the individual जीव or it can also mean the inert physical-subtle assemblage of कार्य-करण-सङ्घात, body-mind and sense organs. In ignorance of one’s true nature as Brahman, the individuality feels its presence localised either as the individual staying  in the inert assemblage or even identified with it as I am the inert assemblage. Hence the word इह  denotes the current level of awareness of identification with अनात्मा.

The word अमुत्र, there, implies परोक्ष - that which is not perceived or not attained, Brahman. In ignorance, even though the person is Brahman, considering oneself to be the individual seated in this inert assemblage or identified with it, Brahman is seen to be different from oneself, which needs to be attained like an object when one does not possess it. Hence the word अमुत्र connotes the current level of awareness that Brahman is not oneself, but something to be obtained upon doing sadhana.

This mantra states that the essence of jiva and all that is perceived is Brahman - a महावाक्य. The mantra states it both ways to ascertain oneness and also remove any doubt if there is any distinction between the truth of jiva and all perceived objects as Brahman.

What about the result of those who do not realise the Self?

मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति

That परिच्छिन्न-भाव, sense of limitation, all the characteristics of संसार (transmigration) associated with जीव appear for those who have not differentiated the Self from upadhis - अविवेकी. Because of identifying with the upadhis, the ignorant one sees those very differences of the upadhis perceived as real in the Self which does not have any such variety. That’s why the word इव is used in the mantra to imply that the multiplicty is ‘as though’ seen in the Self which does not have it. Such a person, with an awareness of I am an individual and the world of multiplicty is different from me, considers ‘I’m dead’ upon the destruction of the upadhi with which one is identified. In this way, due to identification with perishable upadhis, this person obtains death again and again.

The statement is similar to what has been stated in 1.3.7:

स तत्पदमाप्नोति सँ सारं चाधिगच्छति ॥ ७ ॥

The person (who is ingornant of the Self) does not attain the goal of immortality, Self-realisation, but attains only samsara - the transmigratio cycle of birth and death.

In other words, the realisation of one homogeneous Brahman as the Self gives freedom taking one beyond birth and death. This same idea is conveyed in the next mantra also along with the message that only mind can be used as the tool to have that realisation.

मनसैवेदमाप्तव्यं नेह नानाऽस्ति किञ्चन ।

मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥११॥

इदम् (ब्रह्मैकरसम्) मनसा एव आप्तव्यम् इह (ब्रह्मणि) नाना किञ्चन न अस्ति । यः इह (ब्रह्मणि) नाना इव पश्यति सः मृत्योः मृत्युम् गच्छति। 

मनसा = by mind, एव = alone, इदम् = this, आप्तव्यम् = shall be attained, न = not, इह = here, नाना = variety, अस्ति = is, किंचन = wee bit, मृत्योः = from death, सः = he, मृत्युम् = to death, गच्छति = goes, यः = one who, इह = here, नाना = variety, इव = like, पश्यति = sees

By mind alone this (Brahman) shall be attained. There is no variety here (in Brahman) even a wee bit. Someone who sees variety here (in Brahman) goes from death to death.

मनसा - मनस्, नपुं, तृ, एक

एव - अव्ययम् 

इदम् - इदम्, नपुं, प्र, एक

आप्तव्यम् - अव्ययम्

न - अव्ययम्

इह - अव्ययम्

नाना - अव्ययम्

अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

किञ्चन - चित्-चन-अपि प्रयोगाः - किम्-नपुं + चन, प्र, एक

मृत्योः - मृत्यु, पुं, ष, एक

सः - तद्, पुं, प्र, एक

मृत्युम् - मृत्यु, पुं, द्वि, एक

गच्छति - गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, एक

यः - यद्, पुं, प्र, एक

इह - अव्ययम्

नाना - अव्ययम्

इव - अव्ययम् 

पश्यति - दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

प्रागेकत्वविज्ञानादाचार्यागमसंस्कृतेन मनसैव इदं ब्रह्मैकरसम् आप्तव्यम् आत्मैव नान्यदस्तीति । आप्ते च नानात्वप्रत्युपस्थापिकाया अविद्याया निवृत्तत्वात् इह ब्रह्मणि नाना नास्ति किञ्चन अणुमात्रमपि । यस्तु पुनरविद्यातिमिरदृष्टिं न मुञ्चति इह ब्रह्मणि नानेव पश्यति, स मृत्योर्मृत्युं गच्छत्येव स्वल्पमपि भेदमध्यारोपयन्नित्यर्थः ॥

प्राक् एकत्वविज्ञानात् = before the (attainment) of the knowledge of Oneness (jiva-brahma-aikya), आचार्यागमसंस्कृतेन = purified by sruti’s teaching given  by a teacher, मनसैव = with the mind, इदं ब्रह्मैकरसम् = one homogenous Brahman, आप्तव्यम् = to be attained, आत्मा एव = Self alone, न अन्यत् अस्ति इति = there is nothing else, आप्ते च = and when obtained, नानात्वप्रत्युपस्थापिकायाः = which presents the diversity, अविद्यायाः = of ignorance, निवृत्तत्वात् = due to removal, इह ब्रह्मणि = in Brahman, नाना नास्ति = multiplicity is not there, किञ्चन अणुमात्रम् अपि even a weebit, यः तु = but one who, पुनः = again, अविद्यातिमिरदृष्टिम् = the vision of darkness of ignorance, न मुञ्चति = not freed, इह ब्रह्मणि = in Brahman, नानेव पश्यति = sees the multiplicity, स मृत्योर्मृत्युं गच्छति एव स्वल्पम् अपि भेदम् अध्यारोपयन् इत्यर्थः ॥

Before the (attainment) of the knowledge of Oneness (jiva-brahma-aikya), purified by shruti’s teaching given  by a teacher, with mind alone this one homogeneous Brahman is to be attained as the Self - there is nothing else. And when attained (multiplicity ceases), due to removal of ignorance which presents multiplicity. In Brahman, there is not even a wee bit of multiplicity. But again one who is not free of the vision of darkness of ignorance, sees multiplicity in Brahman - even if superimposing the slightest difference, he goes from death to death - this is the meaning.

Notes

This mantra states that only by using mind can one attain liberation. No other tool or upadhi will help a sadhaka in this endeavour. And then it repeats the declaration of the previous mantra that there is no multiplicity in Brahman and reiterates the result of one who has a vision of multiplicity of taking repeated births and deaths.

आप्तव्यम् - means to be attained. The Self is not to be attained in the literal sense, because we are that Self ever and we can never be different from it to become something else. One’s true nature is always one’s true nature. So the word ‘attained’ is taken figuratively in the sense that now in ignorance, one thinks oneself to be the individual and not the all pervasive Self, which in current awareness of ‘I am this individual’, appears to be something to be gained. The realisation that ‘I am this Self’ from this current state of awareness of ‘I am this individual’ is being termed as an attainment. There is no change in nature of oneself or requirement of some physical or mental movement in this attainment.

How does the mind alone can lead to Self-realisation?

It has been shown in this Upanishad that by design, the sense-organs go outward toward their respective sense objects and the mind, which if not controlled due to the intellect being non-discriminatory between श्रेय and प्रेय, will be impure, i.e. get pulled towards the sense objects by those sense organs. Only a discriminatory intellect, which controls the mind well and makes it turn inward towards the Self (आवृत्त-चक्षु) will lead the person to immortality or realisation of the Self.

How does the mind grasp the Self? It doesn’t do it in a regular way as it deals with all other objects. So let's understand the entire process of perception of an object by the mind and how realisation of the Self  happens in and through these perceptions. The following is exactly same as given in the notes of Kenopanishad 2.4.

A vrtti is a modification of antahkarana that takes the form of the object being perceived - this object is either internal within the mind or an external one in the gross world. The amalgamated antahkarana with cidabhasa travels through the jñānendriya, envelopes the object and modifies into a specific form corresponding to that object called vrtti-vyapti. The antahkrana gets energy and capacity to go to the object by the chidabhasa inherent in it. This vrtti-vyapti facilitates the removal of ignorance (tula-avidya) of the object’s existence. Then chidabhasa illuminates the presence of the object – this is phala-vyapti and also called idam-vrtti or perception by the manas faculty of the antahkarana. The vrtti-vyapti and phala-vyapti happen so quickly that it is almost simultaneous. The buddhi faculty of antahkarana then compares this perceived object with the past samskaras of chitta faculty of antahkarana to verify if it’s an object that has already been experienced in the past. If so, then the buddhi labels the object by its specific known name changing the perception to recognition of the object. If not, it creates a new samskara and stores it in the chitta for future recognition. Thus, the knowledge ‘I know the object’ dawns where ahankara-vrtti takes the role of the knower (‘I know’) and the idam-vrtti takes the role of the known (‘object’).

However, this entire process of perception is not feasible without the illumination from sakshi to even bring the awareness of ‘I know the object’ i.e., being aware of the fact of knowing the known. The mere presence of sākshī illuminates the fact of ‘I know the object’ without it directly participating in the object-revealing process. Moreover, even the awareness of the absence of any perception as seen in the deep-sleep is due to this illumination by sākshī.

The way to focus on sakshi is that in every thought identify the consciousness that illuminates the act of knowing the object and claim it to be one's true nature. Also, in the same way identify and claim oneself to be the illuminating consciousness which makes us know the absence of any perception. This process of claiming the illuminating consciousness continuously is the generation of a special vrtti called brahmakara-vrtti which puts an end to ajnana-vrtti -- ignorance of one’s true identity as sākshī, the Self. One cannot experience sākshī (the Self) as it is not an object for the mind, but one can only claim it and abide in it. Eventually, even this notion that "I am the sākshī" of brahmakara-vrtti dissolves, as the sākshī only exists in relation to what is being witnessed (sākṣyam). In this state, one realises the pure, eternal, unqualified, all-pervading consciousness, called Brahman. Brahmakara-vrtti then is said to have removed the ignorance of Self through vrtti-vyapti and dissolved itself, but unlike in the case of perception of inert entities, there is no requirement of phala-vyapti by reflected consciousness in this case as the Self is self-illuminating. This focus on sakshi, the illuminating principle of thoughts, can happen only when the person is not totally consumed by the content of the thought. In other words, there is dispassion towards the experience of the world of objects. This detachment is what is called आवृत्त-चक्षु, turning of the the mind inward towards the Self.

Thus, the transition of one’s identity is as follows:

• Identifying with perishable karya-karana-sanghata

• Then identity with the consciousness conditioned with a particular karya-karana-sanghata (sakshi)

• Lastly to identify with the consciousness associated with the totality (brahma)

This is the journey of a sadhaka from ajnana to the realisation of Brahman as the Self (brahmaatmaikya) that leads to jīvanmukti (liberation while living) where the mind plays the crucial role.

Thus in summary, mind, as its natural function, tries to connect with sense objects, but the discriminatory intellect keeps withdrawing it from them, and finally such a quietened mind by focussing on the illuminating principle of Consciousness of all experiences, dissolves itself into its cause, the Self, which reveals itself as one’s true pristine nature. This dissolution of the mind is enabled by the mind itself with knowledge it has gained through a teacher of scriptures. This dissolution is not a complete absence of the mind as it happens in deep sleep where there is no awareness of oneself either. Here, the word dissolving implies realisation and abiding in Self-knowledge as in samadhi where one realises oneself to be that eternal all pervasive Consciousness and is no longer identified with the mind as a subject (individual) and all else as objects to be perceived. The mind continues to function in perceiving the objects, but one is not identified with it bringing to an end the relationship of the individual-world as the subject-object. This ending of the identification with the mind, individuality, through the brahmakara-vrtti along with its final dissolution is what is being said as attained by the mind.

Accepting knowledge perfectly is nididhyasana, reflecting on it is manana and listening to it is sravana. 

Quotes from other sources:

मन एव मनुष्याणां कारणं बन्धमोक्षयोः — 'मन' ही मनुष्यों के बन्धन और मोक्ष का कारण है (अमृतबिन्दूपनिषद्, श्लोक २)

The mind alone is the cause for bondage and liberation.

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥ श्रीमद्भगवद्गीता ६-५॥ 

One should save oneself by the mind and not destroy oneself, because the mind alone is friend of oneself and enemy of oneself.

These verses show that the mind alone is the instrument to lead one to liberation.

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।

अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ श्रीमद्भगवद्गीता ६-६॥

His mind is a friend of oneself by whom the mind is conquered by the mind, and indeed the mind alone becomes like the enemy when inimical.

This verse shows that a controlled mind helps one to achieve the goal of liberation.

But there are also verses which state that mind cannot grasp the Self:

नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा । कठोपनिषद् २.३.१२ - It cannot be attained by speech, not by mind, not by eye. 

यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह ।  तैतिरीयोपनिषद् २.९ - From where speech reutrns and which is not obtainable by mind.

अवाङ्मनसगोचरम्।  वेदान्तसार - (Self is) not grapsable by speech or mind

न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः । केनोपनिषद् १.३ - there (to the Self) the eye does not go, neither the speech, nor the mind.

यन्मनसा न मनुते येनाहुर्मनो मतम् । केनोपनिषद् १.६ - that which cannot be thought of by the mind, but by which the mind thinks.

How do you reconcile these apparently contradictory mantras with the current one? In these mantras, the mind is meant as the one that is impure, which still has craving for objects of the world, not a संस्कृत one. Such a mind steeped in subject-object relationship, will not be able to disassociate itself from the objects of the thoughts to dwell within upon the illuminating principle Consciousness of those thoughts. Hence such a mind will not be able to grasp the Self.

Also it is said that even if the mind has turned inward towards the Self, there is enough dispassion towards the objects of the world, but a proper methodology has to be adopted and so even when the mind is pure enough to pursue Self-knowledge, if a proper methodology to realise the Self is not done, then again Self remains ungraspable by the Self. What is that proper methodology?

नैषा तर्केण मतिरापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।  - कठोपनिषद् १.२.९

Oh dear one! This is not attainable by intellect through argumentation, and is easily understandable only when spoken by an expert teacher.

अविद्यायामन्तरे वर्तमानाः

स्वयं धीराः पण्डितं मन्यमानाः ।

जङ्घन्यमानाः परियन्ति मूढा

अन्धेनैव नीयमाना यथान्धाः ॥ मुण्डकोपनिषद् १.२.८॥

अविद्यायामन्तरे वर्तमानाः

स्वयं धीराः पण्डितं मन्यमानाः ।

दन्द्रम्यमाणाः परियन्ति मूढा

अन्धेनैव नीयमाना यथान्धाः ॥ कठोपनिषद् १.२.५॥

Existing within ignorance themselves, thinking themselves to be learned and wise, while being buffeted by hurt the fools ramble about just as the blind being led by the blind.

Only that knowledge, which is given by a teacher who is knowledgeable of scriptures and has the experience of I am Brahman (or atleast is practising to realise the same) along with being rooted in sampradaya (not teaching based on one’s own intellect), can purify and free the mind.  Self-study of scriptures or one’s own thoughts on the Self lead to endless bondage.

Yacca kinchit jagat sarvam drhyate sruyate api vaa…

Once avidya comes to an end, plurality comes to an end. Not even the plurality posited by Sankhyans as duality, even that, a wee-bit is not there. The concept of being a witness is also not there.

The result of seeing multiplicity

मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति। 

This line is similar to the one in the previous mantra. 

One, who is ignorant of one’s true nature or has no Self knowledge, keeps seeing the multiplicity to give it a validity of reality, does not see falsity of upadhis and identifies with them, and forgets the substratum which is the Self, one's own true nature - such a person goes from death to death. Because of identifying with the upadhis, the ignorant one sees those very differences of the upadhis perceived as real in the Self which does not have any such variety. That’s why the word इव is used in the mantra to imply that the multiplicity is ‘as though’ seen in the Self which does not have it. Such a person, with an awareness of ‘I am an individual’ and the world of multiplicity as different from oneself, considers ‘I’m dead’ upon the destruction of the upadhi with which one is identified. In this way, due to identification with perishable upadhis, this person obtains death again and again.

The statement is similar to what has been stated in 1.3.7:

स तत्पदमाप्नोति सँ सारं चाधिगच्छति ॥ ७ ॥

The person (who is ignorant of the Self) does not attain the goal of immortality, Self-realisation, but attains only samsara - the transmigration cycle of birth and death.

In other words, the realisation of one homogeneous Brahman as the Self gives freedom taking one beyond birth and death. This same idea is conveyed in the next mantra also along with the message that only the mind can be used as the tool to have that realisation.

A slight difference can be mentioned between the previous and this mantra:

Aapnoti - it will happen automatically, gachchati - you go yourself responsibly.

Doubtless knowledge is Clarity which comes from subtlety which comes from purity and single-pointedness - agryyaa suxmayaa buddhyaa. Clarity means there is clear acceptance of I’m brahmasmi. Ekatva vijnana can be got from only clarity.

अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति ।

ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥१२॥

अङ्गुष्ठमात्रः पुरुषः आत्मनि (शरीरे) मध्ये तिष्ठति । यः तम् पुरुषम् भूतभव्यस्य ईशानम् विदित्वा ततः (सः) न  विजुगुप्सते । एतत् वै तत् । 

अङ्गुष्ठमात्रः = of the size of thumb, पुरुषः = person, मध्ये = in the middle, आत्मनि = in Self, तिष्ठति = resides, ईशानम् = the Lord, भूतभव्यस्य = of the past and future, न = not, ततः = after that, विजुगुप्सते = saves himself, एतत् = this, वै = verily is, तत् = that

Puruṣa, of the size of the thumb, resides in the middle of the body (heart). Having knowing that Puruṣa as the Lord of the past and future, one does not save oneself. This (what has been explained now is) verily that (what you have asked).

अङ्गुष्ठमात्रः - अङ्गुष्ठमात्र, पुं, प्र, एक

पुरुषः - पुरुष, पुं, प्र, एक

मध्ये - मध्य, पुं, स, एक

आत्मनि - आत्मन्, पुं, स, एक

तिष्ठति - स्था धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ष्ठा गतिनिवृत्तौ - भ्वादिः, प्र-पु, एक

ईशानम् - ईशान, पुं, द्वि ,एक

भूतभव्यस्य - भूतभव्य, पुं, ष, एक

न - अव्ययम्

ततः - अव्ययम्

विजुगुप्सते - वि + गुप् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - गुपँ गोपने - भ्वादिः, प्र-पु, एक

एतत् - एतद्, नपुं, प्र एक

वै - अव्ययम्

तत् - तद्, नपुं, प्र एक

पुनरपि तदेव प्रकृतं ब्रह्माह — अङ्गुष्ठमात्रः अङ्गुष्ठपरिमाणः । अङ्गुष्ठपरिमाणं हृदयपुण्डरीकं तच्छिद्रवर्त्यन्तःकरणोपाधिरङ्गुष्ठमात्रः अङ्गुष्ठमात्रवंशपर्वमध्यवर्त्यम्बरवत् । पुरुषः पूर्णमनेन सर्वमिति । मध्ये आत्मनि शरीरे तिष्ठति यः तम् आत्मानम् ईशानं भूतभव्यस्य विदित्वा, न तत इत्यादि पूर्ववत् ॥

पुनः अपि = again also, तत् एव = that indeed, प्रकृतम् ब्रह्म = Brahman under discussion, आह  = says, अङ्गुष्ठमात्रः अङ्गुष्ठपरिमाणः = size of a thumb, अङ्गुष्ठपरिमाणम् हृदयपुण्डरीकम् = the lotus heart which is size of thumb, तत् छिद्रवर्ति = in that space, अन्तःकरणोपाधिः = upadhi of mind, अङ्गुष्ठमात्रः = the size of thumb, अङ्गुष्ठमात्रवंशपर्वमध्यवर्त्यम्बरवत् = like the space in the section of bamboo of the size of the thumb, पुरुषः पूर्णम् अनेन सर्वम् इति = by this all is pervaded (complete), मध्ये आत्मनि शरीरे = in the body, तिष्ठति यः = the one who, तम् आत्मानम् = that Self, ईशानं भूतभव्यस्य = Lord beyond the three times, विदित्वा = having known, न ततः इत्यादि पूर्ववत् = just as stated before

Also again, (the shruti/Yama) says about that Brahman under discussion - the size of a thumb, in the space of the lotus heart which is of the size of the thumb conditioned by the internal organ, (the Self) which is the size of the thumb like the space in the section of bamboo of the size of the thumb. Purusha - by this all is pervaded in the body is in the midst of the body. The one, who having known that Self is the Lord beyond all three times, from that (knowledge) - just as stated before.

Notes

In this mantra and the next, a method for meditation on Brahman is given as an upasana. This mantra describes the location and the size of the support used for meditation.

Brahman which is all pervasive reality, also called Purusha, is imagined to be of thumb size in the physical heart in this upasana. The size of the thumb is mentioned so that it can fit in the physical heart. 

Why heart? Antahkarana, the inner instrument called mind, although has no specific physical location in the body,  is connected to the entire body - that’s why in the waking state one considers the body to be the self. But even with such awareness of the body as the self, one feels the presence of core I, the individual, in the physical heart. In deep sleep, this antahkarana, where the I reisides as the reflected consciousness, is therefore said to be retiring to its golaka, the physical heart where one feels the presence of I. The Self, which is Purusha, is all pervasive, but resides in the antahkarana as the Consciousness that illuminates the thoughts. Since the antahkarana resides in the physical heart when it withdraws, so the Self residing in it is also visualised to be present in the heart to be the size of the thumb. 

Sankaracharya states that the space in the heart is like a section of bamboo of thumb size in length. Space is everywhere, but the space within this section of bamboo is easier for reference and focus.

This meditation of Purusha in heart is famous in Yoga shastra. 

The second line of the mantra is exactly same as the 5th mantra of this valli - २.२.५ (reproduced here).

भूतभव्यस्य ईशानम् - the Lord of past and future - implying it is beyond time because it is the substratum of time. Time is simply an interval between two events which is a concept superimposed on Consciousness. Even time is known and hence it is illuminated as an experience therefore, the Self is the substratum for it.

Having known this Self as the Lord of past and future, the person no longer protects one’s upadhi of कार्य-करण-स्ङ्घात, because there is no more identification with it as I (‘I am this body’ and hence ‘I am man, I am fat, I am dark’, etc. or ‘I am this mind’ and hence ‘I am happy, I am peaceful, I am angry’, etc.) or even association with the upadhis as mine (I am using this body or mind). द्द्वितीयाद्वै भयं भवति - बृहदारण्यकोपनिषत् १.४.२ - the notion of second creates fear. When the person realises the identity with Self which is all pervasive Consciousness, there is no sense of “other” from whom one needs to think of protection. Then the whole cosmos is I, the tiger who eats is I and so also I, the eaten. Everyone’s success is your success, everyone’s glory is your glory, that's why there is no fear, no competition. As long as one is identified with upadhis, there is a fear and hence one takes measures to protect the entity one is identified with - that’s why fear, anger, jealousy, etc. arise as measures to protect one’s body and mind with which one is identified. In Ishavasya Upanishad - the root word of विजुगुप्सते, गुप् meant as निन्दायाम् having hate or revulsion. Here, the root word of विजुगुप्सते, गुप् is in the context of रक्षणे, protection.

Taittiriya Upanishad says: अथ सोऽभयं गतो भवति । यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति । तत्त्वेव भयं विदुषोऽमन्वानस्य । तदप्येष श्लोको भवति ॥ २.७.१ ॥
He is established in fearlessness. Whenever a person creates the slightest difference in it, there is fear for him. That very Brahman is fear to those who are so-called knowledgeable.

The next mantra describes the form of the support to be imagined in the heart.

Chinmaya nomenclature:

Contemplation is nididhyasana and upasana.

Mediation is samadhi

अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः ।

ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । एतद्वै तत् ॥१३॥

च्छान्दसः

अङ्गुष्ठमात्रः पुरुषः अधूमकः ज्योतिः इव (अस्ति)। सः (पुरुषः) भूतभव्यस्य ईशानः एव (अस्ति)। सः (पुरुषः) अद्य (प्राणिषु वर्तमानः) उ श्वः (अपि वर्तिष्यते) । एतत् वै तत्। 

लौकिकः

अङ्गुष्ठमात्रः पुरुषः अधूमकम् ज्योतिः इव (अस्ति)। सः (पुरुषः) भूतभव्यस्य ईशानः एव (अस्ति)। सः (पुरुषः) अद्य (प्राणिषु वर्तमानः) उ श्वः (अपि वर्तिष्यते) । एतत् वै तत्। 

अङ्गुष्ठमात्रः = of the size of the thumb, पुरुषः = person, ज्योतिः = light, इव = like, अधूमकः = smokeless, ईशानः = the Lord, भूतभव्यस्य = of the past and future, सः = He, एव = alone, अद्य = today, सः = He, उ = certainly, श्वः = tomorrow, एतत् = this, वै = verily is, तत् = that

Puruṣa, of the size of the thumb, is like the smokeless light. He is the Lord of the past and future. He alone is (in the existing beings) today and he alone is there tomorrow. This (what has been explained now is) verily that (what you have asked).

अङ्गुष्ठमात्रः - अङ्गुष्ठमात्र, पुं, प्र, एक

पुरुषः - पुरुष, पुं, प्र, एक

ज्योतिः - ज्योतिस्, नपुं, प्र, एक

इव - अव्ययम्

अधूमकः - अधूमक, पुं, प्र, एक

ईशानः - ईशान, पुं, प्र, एक

भूतभव्यस्य - भूतभव्य, पुं, ष, एक

सः - तद्, पुं, प्र, एक

एव - अव्ययम्

अद्य - अव्ययम्

सः - तद्, पुं, प्र, एक

उ - निपात

श्वः - अव्ययम्

एतत् - एतद्, नपुं, प्र एक

वै - अव्ययम्

तत् - तद्, नपुं, प्र एक

किञ्च, अङ्गुष्ठमात्रः पुरुषः ज्योतिरिव अधूमकः, अधूमकमिति युक्तं ज्योतिःपरत्वात् । यस्त्वेवं लक्षितो योगिभिर्हृदये ईशानः भूतभव्यस्य स एव नित्यः कूटस्थः अद्य इदानीं प्राणिषु वर्तमानः स उ श्वोऽपि वर्तिष्यते, नान्यस्तत्समोऽन्यश्च जनिष्यत इत्यर्थः । अनेन ‘नायमस्तीति चैके’ (क. उ. १ । १ । २०) इत्ययं पक्षो न्यायतोऽप्राप्तोऽपि स्ववचनेन श्रुत्या प्रत्युक्तः, तथा क्षणभङ्गवादश्च । 

किञ्च = Moreover, अङ्गुष्ठमात्रः पुरुषः = that Reality in the size of the thumb, ज्योतिः इव = like a fire, अधूमकः, अधूमकम् इति = smokeless, युक्तम् = appropriate, ज्योतिः परत्वात् = due to qualifying (neuter word) ज्योति, यः = the one who, तु = but, एवम् = in this way, लक्षितः = meditated, योगिभिः = by the उपसकाः (yogis), हृदये = in the heart, ईशानः भूतभव्यस्य सः एव नित्यः कूटस्थः = unchanging eternal, अद्य इदानीम् = now, प्राणिषु = in the beings, वर्तमानः = being present, स उ श्वः अपि = also, वर्तिष्यते = will be, न अन्यः = not other, तत् समः = same as that, अन्यः च = and other, जनिष्यते = will be born, इत्यर्थः = this is the meaning, अनेन = by this, ‘नायमस्तीति चैके’ (क. उ. १ । १ । २०) इति = ‘some say this is not there’, अयम् पक्षः = this standpoint, न्यायतः अप्राप्तः = untenable to logic, अपि = even, स्ववचनेन = by its own words, श्रुत्या प्रत्युक्तः = refuted by sruti, तथा = similarly, क्षणभङ्गवादः = (refutation of) kshanika-vijnanana-vada, च = and.

Moreover, that Reality of the size of the thumb, is like a smokeless fire - अधूमकम् is appropriate as it qualifies (neuter word) ज्योतिः. The one who, in this way, is meditated upon by the upasakas in the heart is the unchanging eternal Lord beyond all three times, now being present in the beings and also will be later. There is none the same as that (फुरुष) now nor will be in future - this is the meaning. By this, the standpoint: ‘नायमस्तीति चैके’ (क. उ. १ । १ । २०) ‘some say this is not there’, which is even untenable to logic by its own words, is refuted by shruti. And similarly, the (refutation of) kshanika-vijnanana-vada.

Notes

This mantra describes the form of alambana to be meditated upon in the heart. 

Purusha, to be meditated upon as the size of a thumb in the heart-space as stated in the previous mantra, is called अधूमकः ज्योतिः - smokeless light in this mantra. अधूमकः is आर्षप्रयोग - it should be अधूमकम् as ज्योतिः is neuter (ज्योतिस्). Light illuminates objects and gives knowledge of their presence while darkness that covers the presence of the objects denotes ignorance. Hence the Self, which as Consciousness illuminates all the experiences of the individual, is represented by light.

Why smokeless? The nature of smoke is to blur the vision and not have the correct knowledge of what it covers. So smoke here denotes ignorance while Self is all knowledge due to it being the Consciousness. Also smokelessness implies this light that represents the Self is not of any material nature. It is unaffected by avidya-kama-karma that affect all the entities which are a superimposition on the Self.

The second line of the mantra is partially same as the 5th mantra of this valli - २.२.५ (reproduced here).

भूतभव्यस्य ईशानम् - the Lord of past and future - implying Purusha is beyond time because it is the substratum of time. Time is simply an interval between two events which is a concept superimposed on Consciousness. Even time is known and hence it is illuminated as an experience therefore, the Self is the substratum for it.

सः (पुरुषः) अद्य (प्राणिषु वर्तमानः) उ श्वः (अपि वर्तिष्यते)  - The same theme of Purusha being beyond time is reiterated using terms within time and the living beings. That purusha which is present in all living beings now as Consciousness will remain so ever existent even after the living being dies - death of the body has no effect on Consciousness or Existence as they are the substratum upon which all the entities including the living beings appear and disappear. There is none the same as that (फुरुष) now nor will be in future - this is the meaning. By this, the standpoint: ‘नायमस्तीति चैके’ (क. उ. १ । १ । २०) ‘some say this is not there’, which is even untenable to logic by its own words  is refuted by shruti. Because to deny Existence, one has to exist to deny it, that is on the basis of only Existence, even Existence is denied which shows it is untenable. And similarly, the (refutation of) kshanika-vijnanana-vada which considers Self to be ever changing that it is of the nature of pariNaami-nitya/pravaaha-nitya/saapexika-nitya is denied. The Self is kuTastha-nitya - ever unchanging existence.

Thus the continuous presence of Self has been established.

This angushtamaatra Purusha done as upasana by upaskaas is Brahman just as Virat and Hiranyagarbha is.

यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति ।

एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति ॥१४॥

यथा दुर्गे वृष्टम् उदकम् पर्वतेषु विधावति एवम् (यः) धर्मान् पृथक् पश्यन् (सः) तान् एव अनुविधावति (पुनः पुनः शरीरम् प्रतिपद्यते) । 

यथा = just as, उदकम् = water, दुर्गे पर्वतेषु = on top of mountains, वृष्टम् = fallen, विधावति = dissipates into streams (flows), एवम् = in similar way, धर्मान् = the selves (beings), पृथक् = differently, पश्यन् = while seeing, तान् = them, एव = alone, अनुविधावति = one runs after

Just as fallen water on the top dissipates among the (lower) mountains, in a similar way, (the one), seeing the beings differently (as selves), runs after them (and that one attains various bodies again and again).

यथा - अव्ययम्

उदकम् - उदक, नपुं, प्र, एक

दुर्गे - दुर्ग, पुं, स, एक

वृष्टम् - वृष्ट, नपुं, प्र, एक, कृदन्तरूपाणि - वृष् + क्त - वृषुँ सेचने हिंसासङ्क्लेशनयोश्च - भ्वादिः - सेट्

पर्वतेषु - पर्वत, पुं, प्र, एक

विधावति - वि + धाव् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - धावुँ गतिशुद्ध्योः - भ्वादिः, प्र-पु, एक

एवम् - अव्ययम्

धर्मान् - धर्म, पुं, द्वि, बहु

पृथक् - अव्ययम्

पश्यन् - पश्यत्, पुं, प्र, एक

तान् - तद्, पुं, द्वि, बहु

एव - अव्ययम्

अनुविधावति - अनु + वि + धाव् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - धावुँ गतिशुद्ध्योः - भ्वादिः, प्र-पु, एक

पुनरपि भेददर्शनापवादं ब्रह्मण आह — यथा उदकं दुर्गे दुर्गमे देशे उच्छ्रिते वृष्टं सिक्तं पर्वतेषु पर्ववत्सु निम्नप्रदेशेषु विधावति विकीर्णं सद्विनश्यति, एवं धर्मान् आत्मनोऽभिन्नान् पृथक् पश्यन् पृथगेव प्रतिशरीरं पश्यन् तानेव शरीरभेदानुवर्तिनः अनुविधावति । शरीरभेदमेव पृथक् पुनः पुनः प्रतिपद्यत इत्यर्थः ॥

पुनः अपि = also again, भेददर्शनापवादम् = criticism of seeing difference, ब्रह्मणः = of Brahman, आह = says, यथा उदकं = just as water, दुर्गे दुर्गमे देशे उच्छ्रिते = on tall difficult to reach space, वृष्टं सिक्तम् = falls, पर्वतेषु पर्ववत्सु निम्नप्रदेशेषु = in the peaks below it, विधावति विकीर्णम् = dispersed, सद्विनश्यति = dissipates, एवं = in the same way, धर्मान् आत्मनः = the selves, अभिन्नान् =  पृथक् पश्यन् पृथगेव = different indeed, प्रतिशरीरम् = every body, पश्यन् = seeing, तानेव = them indeed, शरीरभेदानुवर्तिनः = those conforming to different bodies, अनुविधावति = one runs after, शरीरभेदम् एव = bodies, पृथक् = different, पुनः पुनः = again and again, प्रतिपद्यते = obtains, इत्यर्थः = this is the meaning

Also again, (shruti/Yama) says as the criticism of seeing difference of Brahman: just as water falling on tall difficult to reach space, disperses and dissipates among the peaks below it, in the same way, one seeing every body as different self runs after them conforming to the (perceived) different bodies. (Such a person) obtains different bodies again and again - this is the meaning.

Notes

This mantra states the result of undergoing repeated birth and death to the one who perceives multiplicity of objects as real, pleasurable and then puts efforts to acquire them.

एवं धर्मान् पृथक् पश्यन्

A person who is ignorant of the Self, identifies oneself with upadhis such as body and mind - and anything pleasurable to these upadhis is considered pleasurable to oneself, and therefore to be attained. The person then puts efforts to acquire these pleasurable objects which is like chasing or running after them. These actions lead to पाप-पुण्य which is a cause for future births. This chain of ignorance leading to desire to action is called अविद्या-काम-कर्म, अनर्थ-परम्परा - a chain that leads to ruin.

The mantra presents this अनर्थ-परम्परा in a symbolic way - rain water falling on the peaks dissipates among lower peaks in various directions. This example has the following symbolism:

• Falling of water is the perception of sense objects by sense organs. 

• The peak is the mindset of a person: choosing प्रेय - considering the objects to be pleasurable and the desire to possess them to make oneself joyful.

• The dissipation of water in various directions is the chasing of these perceived pleasurables by such a person thereby taking multiple births 

The only way to stop this birth-death cycle called संसार is to realise the truth that one’s nature is Brahman which is the substratum for these pleasurable objects also and thus freed from the need to acquire them to make oneself joyful.

अपवाद - in grammar is negation, इn Vedanta it is de-superimposition, but here it is criticism - a common usage of the word.

यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति ।

एवं मुनेर्विजानत आत्मा भवति गौतम ॥ १५॥

गौतम यथा शुद्धे (उदके) आसिक्तम् शुद्धम् उदकम् तादृक् एव भवति एवम् विजानतः मुनेः आत्मा (एव) भवति। 

यथा = just as, उदकम् = water, शुद्धे = into pure, शुद्धम् = pure, आसिक्तम् = poured, तादृक् एव = of that kind only, भवति = becomes, एवम् = in this way, मुनेः = of one who reflects, विजानतः = one who knows, आत्मा = Atma, भवति = becomes, गौतम = O Gautama

O Gautama! just as pure water poured into pure water becomes verily the same, in this way, of the one who reflects and knows the Self, (he) becomes (the Self).

यथा - अव्ययम्

उदकम् - उदक, नपुं, प्र, एक

शुद्धे - शुद्ध, नपुं, स, एक

शुद्धम् - शुद्ध, पुं, नपुं, प्र, एक

आसिक्तम् - आसिक्त, नपुं, प्र, एक, कृदन्तरूपाणि - आङ् + सिच् + क्त - षिचँ क्षरणे - तुदादिः - अनिट्

तादृक् - तादृश्, नपुं, प्र, एक

एव - अव्ययम्

भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

एवम् - अव्ययम्

मुनेः - मुनि, पुं, ष, एक

विजानतः - विजानत्, पुं, ष, एक, कृदन्तरूपाणि - वि + ज्ञा + शतृँ - ज्ञा अवबोधने - क्र्यादिः - अनिट्

आत्मा - आत्मन्, पुं, प्र, एक

भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

गौतम - गौतम, पुं, सं, एक

इति काठकोपनिषदि द्वितीयाध्याये प्रथमा वल्ली ॥

अस्य पुनर्विद्यावतो विध्वस्तोपाधिकृतभेददर्शनस्य विशुद्धविज्ञानघनैकरसमद्वयमात्मानं पश्यतो विजानतो मुनेर्मननशीलस्यात्मस्वरूपं कथं सम्भवतीति, उच्यते — यथा उदकं शुद्धे प्रसन्ने शुद्धं प्रसन्नम् आसिक्तं प्रक्षिप्तम् एकरसमेव नान्यथा, तादृगेव भवति आत्माप्येवमेव भवति एकत्वं विजानतो मुनेः मननशीलस्य हे गौतम । तस्मात्कुतार्किकभेददृष्टिं नास्तिककुदृष्टिं चोज्झित्वा मातृपितृसहस्रेभ्योऽपि हितैषिणा वेदेनोपदिष्टमात्मैकत्वदर्शनं शान्तदर्पैरादरणीयमित्यर्थः ॥

अस्य पुनर्विद्यावतः = of this who is endowed with knowledge, विध्वस्तोपाधिकृतभेददर्शनस्य = of the vision of multiplicity done by upadhis has been destroyed, विशुद्धविज्ञानघनैकरसम् अद्वयमात्मानम् = the Self which is non-dual, homogenous, of the nature of Consciousness, pure, पश्यतः विजानतः = the knower, मुनेः मननशीलस्य = of the one who reflects, आत्मस्वरूपम् = the nature of Self, कथम् = how, सम्भवति इति = is attained, उच्यते = said, यथा उदकं = just as water, शुद्धे प्रसन्ने = in the pure, शुद्धं प्रसन्नम् = pure, आसिक्तं प्रक्षिप्तम् = poured, एकरसम् एव = becomes one alone, न अन्यथा = not other, तादृगेव = that kind alone, भवति = becomes, आत्मा अपि = the Self also, एवम् = in this way, एव = alone, भवति = becomes, एकत्वम् = oneness, विजानतो = the knower, मुनेः मननशीलस्य = of the reflective person, हे गौतम = O Gautama, तस्मात् = therefore, कुतार्किकभेददृष्टिम् = vision of difference which is illogical, नास्तिककुदृष्टिम् = the incorrect vision of nastika dharma, च = and, उज्झित्वा = having renounced, मातृपितृसहस्रेभ्यः = than thousands of mothers and fathers, अपि = even, हितैषिणा = welfare, वेदेन = by the Vedas, उपदिष्टम् = taught, आत्मैकत्वदर्शनम् = the vision of oneness of the Self, शान्तदर्पैः = by the quietened minds, आदरणीयम् = cherished, इत्यर्थः = this is the meaning

Now this is stated - how the nature of Self is attained to the one who is endowed with knowledge, whose vision of multiplicity done by upadhis has been destroyed, who is a knower of  the Self which is non-dual, homogenous, of the nature of Consciousness, pure, who is a reflective person.

O Gautama! Just as pure water, when poured in pure water becomes that alone, not anything other, in the same way, the Self too becomes Brahman (oneness) for a reflective person who is the knower (of the Self as Brahman). Therefore, having given up the vision of difference which is illogical and the incorrect vision of nastika dharma, those with quietened minds (should seek) the the vision of oneness of the Self taught by the Vedas which is beneficial than even thousands of mothers and fathers - this is the meaning.

Notes
This mantra states the result of those who see oneness. The same example of pouring of water is used but now it is poured into clean water to show the nature of the person who has realised the Self.

The person who in true nature is the Brahman, but in ignorance considered oneself to be one of the changing upadhis, upon realising one’s true nature is released from the bondage of repeated deaths as seen in the person who took multiplicity to be real due to identification with body or mind. There is no real change in the nature of the person before or after realisation - the person is the Self in essence which is Brahman. 

This changeless aspect of the Self with regard to the realisation as one’s own nature is shown by an example of pouring clean water into clean water. The poured water and the water into which it is poured - both are clean and of the same nature. So also the Self, the reality of the individual and Brahman, the reality of totality is the same. Realising that one is not these changing upadhis, but that eternal Self which is Brahmn is symbolically presented as pouring the clean water into clean water. The same concept of realising the Self as Brahman having no change in the Self will be presented in next mantra 2.2.1 by stating विमुक्तश्च विमुच्यते.

इति चतुर्थवल्लीभाष्यम् ॥

Obstacles pratibandha to suxma agrya buddhi was shown as avidya - anatma darshana and kama - craving for them. Sense organs are designed to go outward and hence the uncontrolled minds go behind the objects of the world. One who is bored of mortality turns the focus inward to the Self. While those who choose preya go in samsara, repeated birth and death, the one who chooses shreya will be freed of it, and gain immortality. The nature of Self is given through sakshi which is the luminosity we have and focusing on that one goes beyond upadhis. In kena bhahsya, it is said sakshi is doorway to realisation. The identification with upadhis ends, the mind ends, and sakshi is then seen as chaitanya. The identification with upadhis, prevents non-dual experience which is beyond subject and object. Vibhum and mahantam is to show that Self is pervasive, not limited to one perceiver as sakshi. Next upasana is given - HG and Virat. Vyashti is component of Samshti - HG. fire in sacrifice and in heart as Virat, at the individual level - purusha in the heart of the person of thumb size. Lastly if you see even a wee bit multiplicity you will go to repeated deaths and the one who realises will become Brahman

Chapter-1 valli -1: sadhana catushtaya

Valli-2: Self-knowledge

Valli-3: purity required for Self-knowledge

Valli-4: Obstacles and practices

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पुरमेकादशद्वारमजस्यावक्रचेतसः ।

अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत् ॥१॥

(इदम् शरीरम्) अजस्य अवक्रचेतसः एकादशद्वारम् पुरम् (इव अस्ति)। (लोकः तम् परमेश्वरम् पुरस्वामिनम्) अनुष्ठाय न शोचति।  (सः अविद्याकृतकामकर्मबन्धनैः) विमुक्तः (भवति पुनः शरीरम् गर्हणात्) विमुच्यते च । एतत् वै तत् । 

पुरम् = city, एकादशद्वारम् = eleven gates, अजस्य अवक्रचेतसः = of the unborn unchanging (uncrooked) consciousness, अनुष्ठाय = having realized (meditated), न = not, शोचति = grieves, विमुक्तः = the freed one, च = and, विमुच्यते = is freed, एतत् = this, वै = verily is, तत् = that

Having realized the city with eleven gates of the unborn unchanging consciousness, the freed one is freed. This (what has been explained now is) verily that (what you have asked).

पुरम् - पुर, पुं, द्वि, एक

एकादशद्वारम् - एकादशद्वार, पुं, द्वि, एक

अजस्य - अज, पुं, ष, एक

अवक्रचेतसः - अवक्रचेतस्, नपुं, ष, एक

अनुष्ठाय - अव्ययम्, कृदन्तरूपाणि - अनु + स्था + ल्यप् - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

न - अव्ययम्

शोचति - शुच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - शुचँ शोके - भ्वादिः, प्र-पु, एक

विमुक्तः - विमुक्त, पुं, प्र, एक, कृदन्तरूपाणि - वि + मुच् + क्त - मुचॢँ मोक्षणे मोचने - तुदादिः - अनिट्

च - अव्ययम्

विमुच्यते - वि + मुच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - मुचॢँ मोक्षणे मोचने - तुदादिः, प्र-पु, एक

एतत्

वै - अव्ययम्

तत्

पुनरपि प्रकारान्तरेण ब्रह्मतत्त्वनिर्धारणार्थोऽयमारम्भः, दुर्विज्ञेयत्वाद्ब्रह्मणः — पुरं पुरमिव पुरम् । द्वारद्वारपालाधिष्ठात्राद्यनेकपुरोपकरणसम्पत्तिदर्शनात् शरीरं पुरम् । पुरं च सोपकरणं स्वात्मना असंहतस्वतन्त्रस्वाम्यर्थं दृष्टम् । तथेदं पुरसामान्यादनेकोपकरणसंहतं शरीरं स्वात्मना असंहतराजस्थानीयस्वाम्यर्थं भवितुमर्हति । तच्चेदं शरीराख्यं पुरम् एकादशद्वारम् ; एकादश द्वाराण्यस्य — सप्त शीर्षण्यानि, नाभ्या सहार्वाञ्चि त्रीणि, शिरस्येकम् , तैरेकादशद्वारं पुरम् । कस्य ? अजस्य जन्मादिविक्रियारहितस्यात्मनो राजस्थानीयस्य पुरधर्मविलक्षणस्य । अवक्रचेतसः अवक्रम् अकुटिलमादित्यप्रकाशवन्नित्यमेवावस्थितमेकरूपं चेतो विज्ञानमस्येति अवक्रचेताः तस्यावक्रचेतसः राजस्थानीयस्य ब्रह्मणः यस्येदं पुरं तं परमेश्वरं पुरस्वामिनम् अनुष्ठाय ध्यात्वा । ध्यानं हि तस्यानुष्ठानं सम्यग्विज्ञानपूर्वकम् । तं सर्वैषणाविनिर्मुक्तः सन्समं सर्वभूतस्थं ध्यात्वा न शोचति । तद्विज्ञानादभयप्राप्तेः शोकावसराभावात्कुतो भयेक्षा । इहैवाविद्याकृतकामकर्मबन्धनैर्विमुक्तो भवति । विमुक्तश्च सन्विमुच्यते ; पुनः शरीरं न गृह्णातीत्यर्थः ॥

पुनरपि = again also, प्रकारान्तरेण ब्रह्मतत्त्वनिर्धारणार्थः = for the decisive ascertainment of Brahman, अयम् आरम्भः = this begins, दुर्विज्ञेयत्वात् = due to difficulty to know, ब्रह्मणः = Brahman’s, पुरम् पुरम् इव पुरम् = like a city,  द्वार-द्वारपाल-अधिष्ठात्र-आदि-अनेकपुर-उपकरण-सम्पत्ति-दर्शनात् = due to presence of various accessories of city like door, doorkeeper, officers, etc., शरीरम् पुरम् = body is city, पुरम् च सोपकरणम् = the city along with its accessories, स्वात्मना = by nature, असंहतस्वतन्त्रस्वाम्यर्थम् = for the sake of someone who is independent of the assemblage, दृष्टम् = seen, तथा = similarly, इदम् = this, पुरसामान्यात् = due to similarity with city, अनेकोपकरणसंहतम् = various accessories of assemblage, शरीरम् = the body, स्वात्मना = by nature, असंहतराजस्थानीयस्वाम्यर्थम् = for the sake of a master who is like a king and who is not part of the assemblage, भवितुम् अर्हति  = should be there, तत् च = and that, इदम् = this, शरीराख्यम् = body called, पुरम् = city, एकादशद्वारम् एकादश द्वाराणि अस्य = of this which has eleven gates, सप्त शीर्षण्यानि = seven in the head, नाभ्या सह = along with the navel, अर्वाञ्चि त्रीणि = three downward, शिरस्येकम् = one in the head, तैः = by them, एकादशद्वारम् पुरम् = city of eleven gates, कस्य = whose, अजस्य जन्मादिविक्रियारहितस्य = devoid of changes like birth etc., आत्मनः = of the Self, राजस्थानीयस्य = in place of the king in the metaphor, पुरधर्मविलक्षणस्य = different from the characteristics of city, अवक्रचेतसः अवक्रम् अकुटिलम् = not changing, आदित्यप्रकाशवत् = like the effulgence of the sun, नित्यम् = eternal, एव = indeed, अवस्थितम् = being, एकरूपम् = unchanging, चेतः विज्ञानम् = consciousness, अस्य = of this, इति अवक्रचेताः = is अवक्रचेता, तस्य = अवक्रचेतसः = of that unchanging Consciousness, राजस्थानीयस्य = in the place of the king (of the metaphor), ब्रह्मणः = of Brahman, यस्य = whose, इदम् = this, पुरम् = city, तम् परमेश्वरम् = that Supreme Lord, पुरस्वामिनम् = Supreme Master, अनुष्ठाय ध्यात्वा = having meditated,  ध्यानम् हि तस्य अनुष्ठानम् = because meditation is the worship of that, सम्यक् विज्ञानपूर्वकम् = prior clear knowledge, तम् = that, सर्वैषणाविनिर्मुक्तः = freed from all the desires, सन्समम् सर्वभूतस्थम् = which is in all beings, ध्यात्वा = having meditated, न शोचति = does not grieve, तत् विज्ञानात् = due to that knowledge, अभयप्राप्तेः = for the one who attained fearlessness, शोकावसराभावात् = due to lack of opportunity of grief, कुतः भयेक्षा = where from the fear will come, इह एव = here itself (living in the body itself), अविद्याकृतकामकर्मबन्धनैः = from the desired-filled actions created by ignorance, विमुक्तः भवति = becomes freed, विमुक्तश्च सन्विमुच्यते  पुनः = again, शरीरम् = body, न = not, गृह्णाति = accepts, इत्यर्थः = this is the meaning

Again, for the decisive ascertainment of Brahman due to its difficulty to know, this (valli) begins. Due to the presence of various accessories of city like door, doorkeeper, officers, etc., body is like a city. A city along with all its accessories, by nature, is seen to be for the sake of someone else who is independent of the assemblage of accessories, similarly, due to similarity with city, the body with various accessories of assemblage, by nature, should also be for the sake of a master who is like a king and who is not part of the assemblage. And that this (assemblage) called body, is a city which has eleven gates - seven in the head, three with the navel downward and one in the head. By those city of eleven gates - whose? Of the Self which is devoid of changes like birth etc., in the place of the king (in the metaphor of the city) different from the characteristics of the city. Having mediated on that unchanging consciousness, which is not changing like the effulgence of the sun, eternal, this Brahman in the place of the king of the city (in metaphor), to whom the city (body) belongs, who is the Supreme Master, the Supreme Lord - because mediation is a worship of that which is prior clear knowledge. Freed from all the desires, that which is equally present in all beings, having meditated on that, one does not grieve due to that knowledge. For the one who attained fearlessness, due to lack of opportunity of grief, wherefrom the fear will come? Freed from the desired-filled actions created by ignorance living here (in the body itself) one does not accept the body again - this is the meaning.

Notes

This mantra shows the inert assemblage of the body-mind-sense organs, कार्य-करण-सङ्घात, as a city with Lord of the city as जीव of this assemblage.

पुरमेकादशद्वारम्

A city has various gates through which it interacts with the rest of the world - transporting people and goods. Some gates act as both entry and exit while others may act as only entry or only exit. There are officials at different levels of hierarchy who govern the city to make sure it runs smoothly with no hiccups. Every official in the city works for one’s own benefit but just by doing their function properly, they contribute to the overall wellness of the city. The city has a mayor who is the ruler of the city and all officials function in his presence.

This scenario of a working city is similar to the working of the inert assemblage of body-mind-sense organs. The gross body is the gross physical city with all the infrastructure of roads and gates, buildings and other structures, etc. A body has eleven doorways to interact with the world which are represented by the gates of the city. The eleven gates are: 1 mouth, 2 nostrils, 2 eyes and 2 ears, 1 navel, 1 evacuation organ and 1 genitive organ. Mouth and nostrils act as entry and exit gates, eyes, ears and navel are only entry gates while the other two are only exit gates. All these organs have their physical golakas which act as entrances/exits. These golakas are governed by the subtle sense organs which are presided by their respective adhisthana devatas who are like the officials of the city overseeing the operations. All these sense organs are controlled by mind which has its own adhishtana devata which in turn is controlled by intellect that has its own presiding deity - these two, the mind and the intellect, are the higher officials in the city administration. The intellect takes orders from the individual and passes them down the chain of command. This individual is like the mayor of the city and it is to fulfill its aspirations and desires that the whole assemblage works for just as all the city officials work for the benefit of the city mayor following his/her directions.

अजस्यावक्रचेतसः

अज - unborn. अवक्र - not crooked, straight, implies unchanging. चेतस् is the mind, but since it is qualified by अवक्र, अवक्रचेतस् means the unchanging nature of mind -  Consciousness, the substratum of mind and this Consciousness is अज - unborn.

This Consciousness is the final authority, as the Lord of the city, jiva is simply the reflection of it. Hence it is said that the city belongs to the Self even though it is the jiva who uses it as his own. It is in the presence of Consciousness (reflected as jiva), the inert assemblage functions.

अनुष्ठाय न शोचति

अनुष्ठाय means having worshipped or performed with all dedication. Here in the context of Consciousness, performance implies abiding in the knowledge of I am that Consciousness. This abidance in this knowledge will lead to no grief.

This has been explained before in other mantras:

मत्वा धीरो न शोचति - १.२.२२

मत्वा धीरो न शोचति - २.१.४

मत्वा धीरो न शोचति - २.२.६

Explanation from १.२.२२ given here:

The word मत्वा means "having known" but here it means "having realised" - one’s own identity as the Self, but not as an object. 

धीरः - धीमान्, विवेकी - one who uses intelligence to discriminate between real and unreal and hence such a person is figuratively said to be possessing an intellect as others even though having one are not using it for the right purpose to get that everlasting bliss.

Such a person will therefore never become sorrowful - आत्यन्तिक-दुःख-निवृत्ति due to there being nothing else to be achieved to become happy - the person is contented, peaceful and blissful. Samsara, in the form of continuous birth and death, arises from identifying oneself with upadhis of body and mind and realisation of the Self puts an end to identification with these upadhis obviating grief. Anything other than realising the Self is grief in comparison.

विमुक्तश्च विमुच्यते

(अविद्याकृतकामकर्मबन्धनैः) विमुक्तः 

Having realised one’s true nature as Self, there is no more bondage of results of actions done by the inert-assemblage. Identified with any of the constituents of the assemblage, the result of actions of that particular upadhi will bind this person necessitating to experience it as पुण्य-पाप. This bondage of result of action to be experienced is no more valid for such a person who is disidentified with any of the upadhis. Hence such a person is freed विमुक्त or also called जीवन्मुक्त.

(पुनः शरीरम् गर्हणात्) विमुच्यते च

Now such a person, when his/her body drops away in its death, is no more bound to take up another body unlike others, who are ignorant of their true nature as Consciousness, are bound to take up another body to experience the results of the action besides their own inherent tendencies looking for opportunity to have their play - यथाकर्म यथाश्रुतम्. Thus a जीवन्मुक्त is a विदेहमुक्त also.

The gist of this mantra is this:

Whenever there is an assemblage of inert things functioning in an orderly way, then:

• they are working for someone else who is sentient

• they are working by the mere presence of that sentient being 

• this sentient being is  different from that assemblage and 

There must always be a sentient factor for whom an inert assemblage works - inert entities cannot come by themselves in a coordinated way and function.

This same message is repeated in the next few mantras.

हँसः शुचिषद्वसुरन्तरिक्षसद्-

होता वेदिषदतिथिर्दुरोणसत् ।

नृषद्वरसदृतसद्व्योमसद्

अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥२॥

(सः) ऋतम् बृहत् (आत्मा एते पुरवर्तिनः अस्ति -) शुचिषत्  हँसः अन्तरिक्षसत् वसुः वेदिषत् होता दुरोणसत् अतिथिः नृषत् वरसत् ऋतसत् व्योमसत् अब्जाः गोजाः ऋतजाः अद्रिजाः । 

हँसः = Sun (the mover), शुचिषद् = goes in the space (clear), वसुः = Vayu (vasu, to provide dwelling for), अन्तरिक्षसत् = goes in the intermediate space, होता = Agni (the first priest), वेदिषद् = goes in the earth (vedi), अतिथिः = Soma (guest), दुरोणसत् = remains in the vessel, नृषद् = present in man, वरसत्  = present in deities (those who excel), ऋतसत् = present in yajna, व्योमसत् = the birds that fly, अब्जाः = those born in water, गोजाः = those born on earth, ऋतजाः = those born from yajna - karmaphala, अद्रिजाः = those born of mountains - rivers, ऋतम् = Brahman, बृहत्  = no limitation

That which is changeless and substratum of all, (exists in all these entities as the Self of): the sun that goes in the space, the air that moves in the intermediate space, the fire that goes in the earth, the soma that remains in the vessel, man, deities, yajna, birds that fly, those born in water, those born on earth, those born from yajna (karmaphala), those born of mountains (rivers).

हँसः - हँस, पुं, प्र, एक, हम्म् धातुरूपाणि - हम्मँ गतौ - भ्वादिः

शुचिषत्

वसुः - वसु, पुं, प्र, एक

अन्तरिक्षसत्

होता - होतृ, पुं, प्र, एक

वेदिषत्

अतिथिः - अतिथि, पुं, प्र, एक

दुरोणसत्

नृषत्

वरसत्

ऋतसत्

व्योमसत्

अब्जा - अब्जा, स्त्री, प्र, एक

गोजा - गोजा, स्त्री, प्र, एक

ऋतजा - ऋतजा, स्त्री, प्र, एक

अद्रिजा - अद्रिजा, स्त्री, प्र, एक

ऋतम्

बृहत् - ,

स तु नैकपुरवर्त्येवात्मा किं तर्हि सर्वपुरवर्ती । कथम् ? हंसः हन्ति गच्छतीति । शुचिषत् शुचौ दिवि आदित्यात्मना सीदतीति । वसुः वासयति सर्वानिति । वाय्वात्मना अन्तरिक्षे सीदतीति अन्तरिक्षसत् । होता अग्निः, ‘अग्निर्वै होता’ इति श्रुतेः । वेद्यां पृथिव्यां सीदतीति वेदिषत् , ‘इयं वेदिः परोऽन्तः पृथिव्याः’ (ऋ. मं. १ । २२ । १६४ । ३५) इति मन्त्रवर्णात् । अतिथिः सोमः सन् दुरोणे कलशे सीदतीति दुरोणसत् । ब्राह्मणोऽतिथिरूपेण वा दुरोणेषु गृहेषु सीदतीति दुरोणसत् । नृषत् नृषु मनुष्येषु सीदतीति नृषत् । वरसत् वरेषु देवेषु सीदतीति वरसत् । ऋतसत् ऋतं सत्यं यज्ञो वा, तस्मिन् सीदतीति ऋतसत् । व्योमसत् व्योम्नि आकाशे सीदतीति व्योमसत् । अब्जाः अप्सु शङ्खशुक्तिमकरादिरुपेण जायत इति अब्जाः । गोजाः गवि पृथिव्यां व्रीहियवादिरूपेण जायत इति गोजाः । ऋतजाः यज्ञाङ्गरूपेण जायत इति ऋतजाः । अद्रिजाः पर्वतेभ्यो नद्यादिरूपेण जायत इति अद्रिजाः । सर्वात्मापि सन् ऋतम् अवितथस्वभाव एव । बृहत् महान् , सर्वकारणत्वात् । यदाप्यादित्य एव मन्त्रेणोच्यते तदाप्यात्मस्वरूपत्वमादित्यस्याङ्गीकृतमिति ब्रह्मणि व्याख्यानेऽप्यविरोधः । सर्वथाप्येक एवात्मा जगतः, नात्मभेद इति मन्त्रार्थः ॥

सः तु = but that, न एकपुरवर्ती एव = not exist in one city alone, आत्मा = Self, किम् तर्हि = what then?, सर्वपुरवर्ती = exists in all cities?, कथम् = how?, हंसः हन्ति गच्छति इति = goes, शुचिषत् शुचौ दिवि = in the heavens, आदित्यात्मना = in the form of sun, सीदति इति = dwells, वसुः वासयति सर्वान् इति = that which gives abode for all, वाय्वात्मना अन्तरिक्षे सीदति = dwells in the interspace in the form of air, इति अन्तरिक्षसत् होता अग्निः = fire, ‘अग्निर्वै होता’ = the fire is the final one who offers oblations, इति श्रुतेः = according to shruti, वेद्याम् = in sacrificial altar (homa-kunda), पृथिव्याम् = earth, सीदति = dwells, इति वेदिषत् = is वेदिषत्, ‘इयं वेदिः परोऽन्तः पृथिव्याः’ (ऋ. मं. १ । २२ । १६४ । ३५) इति = this sacrificial altar is the Supreme nature of earth, मन्त्रवर्णात् = from description of mantra, अतिथिः सोमः सन् = being soma, दुरोणे कलशे = in a big pot, सीदति = stays, इति दुरोणसत् = is दुरोणसत्, ब्राह्मणः अतिथिरूपेण = a brahmana in the form of a guest, वा = or, दुरोणेषु गृहेषु सीदति = stays in homes, इति दुरोणसत् = is दुरोणसत्, नृषत् नृषु मनुष्येषु सीदति = stays in people, इति नृषत् = is नृषत्, वरसत् वरेषु देवेषु सीदति = stays in devas, इति वरसत् = is वरसत्, ऋतसत् ऋतम् सत्यम् यज्ञः वा = ऋतम् is truth or sacrifice, तस्मिन् सीदति = in that stays, इति ऋतसत्  = is ऋतसत्, व्योमसत् व्योम्नि आकाशे सीदति = stays in space, इति व्योमसत् = is व्योमसत्, अब्जाः अप्सु = in water, शङ्खशुक्तिमकरादिरुपेण = in the form of conch, mother-of-the-pearl, shark, etc., जायते = born, इति अब्जाः = are अब्जाः, गोजाः गवि पृथिव्याम् = in earth, व्रीहियवादिरूपेण = in the form of paddy, barley, etc., जायते = born, इति गोजाः । ऋतजाः यज्ञाङ्गरूपेण = parts of sacrifice, जायते इति ऋतजाः । अद्रिजाः पर्वतेभ्यः = from the mountains, नद्यादिरूपेण = in the form of rivers, जायते = born, इति अद्रिजाः = are अद्रिजाः, सर्वात्मा अपि सन् = even being the Self of all, ऋतम् अवितथस्वभावः एव = changelessness nature indeed, बृहत् महान् = great, सर्वकारणत्वात् = cause of all, यदा अपि = even if, आदित्यः = Aditya, एव = indeed, मन्त्रेण = by mantra, उच्यते = said, तदा अपि = then also, आत्मस्वरूपत्वम् = nature of Self, आदित्यस्य = of Aditya, अङ्गीकृतम् = acceptable, इति ब्रह्मणि व्याख्याने = what has been said in Brahmana, अपि अविरोधः = no contradiction, सर्वथा = always, अपि = also, एकः एव = one indeed, आत्मा = Self, जगतः = of this world, न आत्मभेदः = no difference in Self, इति मन्त्रार्थः = this is the meaning of mantra

But that Self does not exist in one city alone. What then? Exists in all cities? How? 

It dwells in the form of sun that goes in the heavens, dwells in the interspace in the form of air  which gives abode for all, dwells in the earth which is the sacrificial altar as per the mantra - ‘this sacrificial altar is the Supreme nature of earth’ as the sacrificial fire - the fire is the one who offers the oblations’, stays in a big pot being soma or as a brahmana in the form of the guest in a home, stays in people, in devas who are excellent beings, ऋतम् is truth or sacrifice - stays in that, stays in space, in those born of water in the form of conch, mother-of-the-pearl, shark, etc., in those born in earth in the form of paddy, barley, etc., born in the sacrifice in the form of parts of it, in the form of rivers born out of mountains. Even being the Self of all its nature is changelessness indeed. It is great because it is the cause of all.

Even if by this mantra Aditya alone is meant, then also nature of Sun as Self is acceptable. What has been said in Brahmana is not a contradiction. The Self of this world is always one, there is no difference in it - this is the message.

Notes

Previous mantra stated that the Self is the conscious sentient principle in one body called “I” in ignorance, this mantra states that the Self is that same conscious sentient principle in all bodies called “others” in ignorance. Here sarvaatmtva of the Self is presented. One can say that both these mantras show the vibhutis of the Lord as in Gita Chapter-10.

सद् - अवसादन, विषरण, गति (already mentioned in introduction). गति means to go or to understand. Here सद् means to dwell, from having gone (गति) to wherever it acts as a suffix. In this mantra, the first few are presented in this format - who they are and where they stay.

1. हँसः शुचिषत् 

हँसः - the goer or the mover, हम्म् धातुरूपाणि - हम्मँ गतौ - भ्वादिः - to go

शुचिषत् - दिविषत्, the dweller in the heavens

हँसः is the sun.

Self is the essence of the sun (हँसः) who moves in the heavens (शुचिषत्).

2. वसुः अन्तरिक्षसत् 

वसुः वासयति सर्वान् - वसु is that which makes all stay in it.

अन्तरिक्षसत् - dwells in the interspace.

The वसु who dwells in the interspace is वायु.

Self is the essence of वायु - the air who resides in अन्तरिक्ष - the interspace

3. होता वेदिषत् 

‘अग्निर्वै होता’ - the fire is the final entity that offers the oblations to the deity in the sacrifice as it carries the oblation offered by the person to the deity.

‘इयं वेदिः परोऽन्तः पृथिव्याः’ (ऋ. मं. १ । २२ । १६४ । ३५) - the sacrificial altar वेदिः is earth because all our actions as sacrifice are done on earth.

4. अतिथिः दुरोणसत् 

• अतिथिः - सोम. Soma is extracted from somalata which is brought to the vedi in a cart in a grand way with people sloganeering ‘somaraja is coming’, as if it were a guest coming. Creeper of the soma being the guest welcomed this way, this soma juice is being called a guest.

दुरोणसत् - one who dwells in कलश

• अतिथिः - ब्राह्मण

दुरोणसत् - one who dwells in house

5. नृषत् - नृषु मनुष्येषु सीदति dwells in all humans

6. वरसत् - वरेषु देवेषु सीदति dwells in all devas

7. ऋतसत् - ऋतम् सत्यम् यज्ञः वा तस्मिन् सीदति dwells in truth or sacrifice

8. व्योमसत् - व्योम्नि आकाशे सीदति dwells in space

9. अब्जाः - अप्सु शङ्खशुक्तिमकरादिरुपेण जायते born in water in the form of conch, mother-of-the-pearl, shark, etc. 

10. गोजाः - गवि पृथिव्याम् व्रीहियवादिरूपेण जायते born in earth in the form of paddy, barley, etc.,

11. ऋतजाः - यज्ञाङ्गरूपेण जायते born as an accessory in a sacrifice, the result of the sacrifice, कर्मफल

12. अद्रिजाः - पर्वतेभ्यः नद्यादिरूपेण जायते born in the form of rivers from the mountains.

Self is ऋत - because it is changeless and बृहत् - because it is the cause of all (as substratum of all).

The Self is in all these puras and beyond it - immanent and transcendent, with the metaphors are trying to capture that which is beyond description.

Rtam is yajna, truth, Paramatma, worship, karmaphala

A cause pervades the effect. A cause of all, pervades all.

He is doing samanvaya of this with Veda - samanvaya is coherence

Asau vaa aadityah hamsaH shucisad - brahmana portion of Veda.

Aditya is hamsah, shucisad, not the Self as  aditya, it clearly says Aditya is hamsa, shucisad. Is there a contradiction? No. Because Self is manifesting as sun being its essence, so saying they’re all sun is also fine. Whether we say all is Aditya and that Aditya is also Self, or everything is Self including Aditya - it is fine.

Gayatri mantra

Suryah = sun, atmaa = Self, jagatah = all that moves, tastutascha = all that is stationary

Rtam brhat - all pervasive and vast because it is the cause of all. Hamsah - the sun. Between these two every entity is captured.

ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति ।

मध्ये वामनमासीनं विश्वे देवा उपासते ॥३॥

(यः) प्राणम् ऊर्ध्वम् उन्नयति अपानम् प्रत्यक् अस्यति (तम्) वामनम् (हृदयपुण्डरीकाकाशे) मध्ये आसीनम् विश्वे देवाः उपासते। 

ऊर्ध्वम् = upper, प्राणम् = prana - exhalation, उन्नयति = leads, अपानम् = apana - inhalation, प्रत्यक् = inward, अस्यति = throw, मध्ये = in the middle, वामनम् = the adorable worshipful one, आसीनम् = seated, विश्वे = all, देवाः = sense organs, उपासते = worship

The one who causes the prana to lead upward and apana throw inward - all the sense organs worship that worshipful one seated in the middle (heart space).

ऊर्ध्वम् - अव्ययम्

प्राणम् - प्राण, पुं, द्वि, एक

उन्नयति - उत् + नी धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - णीञ् प्रापणे - भ्वादिः, प्र-पु, एक

अपानम् -  अपान, पुं, द्वि, एक

प्रत्यक् - अव्ययम्

अस्यति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - असुँ क्षेपने - दिवादिः, प्र-पु, एक

मध्ये - मध्य, पुं, स, एक

वामनम् - वामन, पुं, द्वि, एक

आसीनम् - आसीन, पुं, द्वि, एक, कृदन्तरूपाणि - आस् + शानच् - आसँ उपवेशने - अदादिः - सेट्

विश्वे - विश्व, पुं, प्र, बहु

देवाः - देव, पुं, प्र, बहु

उपासते - उप + अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - असँ गतिदीप्त्यादानेषु - भ्वादिः, प्र-पु, एक

आत्मनः स्वरूपाधिगमे लिङ्गमुच्यते — ऊर्ध्वं हृदयात् प्राणं प्राणवृत्तिं वायुम् उन्नयति ऊर्ध्वं गमयति । तथा अपानं प्रत्यक् अधः अस्यति क्षिपति यः इति वाक्यशेषः । तं मध्ये हृदयपुण्डरीकाकाशे आसीनं बुद्धावभिव्यक्तं विज्ञानप्रकाशनं वामनं वननीयं सम्भजनीयं विश्वे सर्वे देवाः चक्षुरादयः प्राणाः रूपादिविज्ञानं बलिमुपाहरन्तो विश इव राजानम् उपासते तादर्थ्येनानुपरतव्यापारा भवन्तीत्यर्थः । यदर्था यत्प्रयुक्ताश्च सर्वे वायुकरणव्यापाराः, सोऽन्यः सिद्ध इति वाक्यार्थः ॥

आत्मनः = of the Self, स्वरूपाधिगमे = for understanding the nature, लिङ्गम् = indicator, उच्यते = said, ऊर्ध्वं हृदयात् = above from the heart, प्राणं प्राणवृत्तिम् = with modification as life-force, वायुम् = air, उन्नयति ऊर्ध्वम् गमयति = makes it go above, तथा = similarly, अपानं प्रत्यक् अधः = below, अस्यति क्षिपति = throws, यः = the one who, इति वाक्यशेषः = the remaining statement,   तम् मध्ये हृदयपुण्डरीकाकाशे = in the space of the lotus heart, आसीनं बुद्धौ = in the intellect, अवभिव्यक्तम् = manifesting, विज्ञानप्रकाशनम् = revealed knowledge, वामनं वननीयम् सम्भजनीयम् = worshipful, विश्वे सर्वे = all, देवाः चक्षुरादयः = eyes, etc., प्राणाः = sense organs, रूपादिविज्ञानम् = knowledge as form etc., बलिम् = tribute, उपाहरन्तः = gifting, विशः  = vassals/people, इव = like, राजानम् = king, उपासते तादर्थ्येन = for the sake of that, अनुपरतव्यापाराः भवन्ति = become active always, इत्यर्थः = this is the meaning, यदर्थाः = for whose sake, यत्प्रयुक्ताः च = and propelled by whom, सर्वे = all, वायुकरणव्यापाराः =  the functions of prana and indriya, सः = he, अन्यः = someone else, सिद्धः = established, इति वाक्यार्थः = the meaning of the statement

For understanding the nature of Self, an indicator is said. That which makes the air, the modification of life force, go above from the heart, and similarly that which throws air inward - is the remaining statement. Manifesting in the space of the lotus heart, the intellect, as revealed knowledge, that worshipful one, whom all sense organs like eyes, etc. pay tribute by gifting just as vasals do to the king. The meaning is they never cease from activity. That someone else for whose sake and propelled by whom all the prana and indriya function is established - this is the meaning of the statement.

Notes

This mantra highlights the fact that an inert assemblage cannot function in a coordinated manner by itself without the sentience backing it up and the substratum of that sentience is the Self. 

That, which:

• Causes the modification of air as life-force to go above the heart, 

• Throws (the air) downward,

• Manifests in the intellect as the revealed knowledge, 

• Is seated in the space of the lotus heart to whom all sense organs like eyes etc. carry perceptions like form etc. just as the vassals carry gifts for the king 

Is the Self.

For whose sake and propelled by whom all the functions of prana and indriya happen, that is established to be different (from them) -  this is the meaning of the statement.

वामनं वननीयम् (कृदन्तरूपाणि - वन् + अनीयर् - वनँ सम्भक्तौ - भ्वादिः - सेट्) सम्भजनीयम् - the Self appearing as sentience is said to be worshipful because it is substratum of all. The root word of देव is दिव् - to shine. देव is that which shines with consciousness. Since we are talking wrt body, deva in this mantra is not cosmic, but that which shines at the individual level - indriya. How is prana indriya? The root word of praaNa is अण् to lead or to go. As indriya leads or goes to experience the sense objects, hence it is also called prana. The reflection of Self as jiva, makes all indriya function and the jiva undergoes various experiences through these functions of indriya which figuratively is said as indriya serving the jiva, whose essence is the Self, with experiences of sense objects just like vassals serving gifts to a king.

Balim - tribute to be paid.

अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः ।

देहाद्विमुच्यमानस्य किमत्र परिशिष्यते। एतद्वै तत् ॥४॥

विस्रंसमानस्य शरीरस्थस्य अस्य देहिनः देहात् विमुच्यमानस्य किम् अत्र परिशिष्यते । एतत् वै तत् । 

अस्य = of this, विस्रंसमानस्य = of the one loosened, शरीरस्थस्य = of the one staying in the body, देहिनः = of the Self, देहात् = from body, विमुच्यमानस्य = of the one freed, किम् अत्र परिशिष्यते = what remains here, एतत् = this, वै = verily is, तत् = that

The jīva, staying in the body, when detached and is freed from the body, then what else remains here (in the body)? This (what has been explained now is) verily that (what you have asked).

अस्य - इदम्, पुं, ष, एक

विस्रंसमानस्य - विस्रंसमान, पुं, ष, एक, कृदन्तरूपाणि - वि + स्रंस् + शानच् - स्रंसुँ अवस्रंसने - भ्वादिः - सेट्

शरीरस्थस्य - शरीरस्थ, पुं, ष, एक

देहिनः - देहिन्, पुं, ष, एक

देहात् - देह, पुं, पं, एक

विमुच्यमानस्य - विमुच्यमान, पुं, प्र, एक, कृदन्तरूपाणि - वि + मुच् + शानच् - मुचॢँ मोक्षणे मोचने - तुदादिः - अनिट्

किम् - अव्ययम्

अत्र - अव्ययम्

परिशिष्यते - परि + शिष् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - शिषॢँ विशेषणे - रुधादिः, प्र-पु, एक

एतत्

वै - अव्ययम्

तत्

किञ्च, अस्य शरीरस्थस्य आत्मनः विस्रंसमानस्य भ्रंशमानस्य देहिनो देहवतः । विस्रंसनशब्दार्थमाह — देहाद्विमुच्यमानस्येति । किमत्र परिशिष्यते प्राणादिकलापे न किञ्चन परिशिष्यते ; अत्र देहे पुरस्वामिविद्रवण इव पुरवासिनां यस्यात्मनोऽपगमे क्षणमात्रात्कार्यकरणकलापरूपं सर्वमिदं हतबलं विध्वस्तं भवति विनष्टं भवति, सोऽन्यः सिद्ध आत्मा ॥

किञ्च= further, अस्य शरीरस्थस्य आत्मनः = of the Self, seated in the body, विस्रंसमानस्य भ्रंशमानस्य = of the one loosening, देहिनो देहवतः = identified with the body, विस्रंसनशब्दार्थम् = the meaning of विस्रंसन, आह = says, देहात् = from body, विमुच्यमानस्य इति = being freed from, किम् अत्र परिशिष्यते प्राणादिकलापे = the entire assemblage, न किञ्चन परिशिष्यते = nothing remains, अत्र देहे = in this body, पुरस्वामिविद्रवणः = leaving of the the master of the city, इव = like, पुरवासिनाम् = of the residents of the city, यस्य = whose, आत्मनः = of the Self, अपगमे = when leaves, क्षणमात्रात् = instantaneously, कार्यकरणकलापरूपम् = in the form of aggregate of body and mind-senses, सर्वम् इदम् = all this, हतबलम् = no strength, विध्वस्तम् = defunt, भवति = becomes, विनष्टम् = destroyed, भवति = becomes, सः = that, अन्यः = other, सिद्धः = आत्मा = the Self

Further, of the Self seated in the body. विस्रंसमानस्य of the one loosening. देहिनः Identified with the body. The meaning of the word विस्रंसन, (shruti) says - being freed from the body. What remains? In this body, which is the assemblage of prana etc., not even a wee bit remains just as the residents of the city leave with the leaving of the the master of the city, (so also) upon the leaving of the jiva, all this in the form of aggregate of body and mind-senses devoid of strength becomes defunct and destroyed. The Self (reflected as jiva in the assemblage) is different from that (inert assemblage) is established.

Notes

When the prarabdha karma that binds the jiva, the reflection of the Self, with an inert assemblage ends, the jiva gives up the body to take up a new one which will provide suitable conditions for the jiva for its desires to be fulfilled. This jiva, that powers the body to function is essentially different from it and when it leaves, the body degenerates just as when the city loses its ruler, the citizens and all administrative machinery breaks down degenerating the city ceasing its function. Thus when the jiva leaves, not even a wee bit remains as the entire body degenerates.

The inert assemblage such as the body, appears sentient and functions only with jiva as the ruler. The principle that enables it to function, the jiva and its substratum, the Self, are different from the inert assemblage is established. 

Expressions of matter: Iccha-shakti - mind, kriya-shakti - prana, jnana-shakti - intellect, body - sat. A factor that does all this is you, the jiva.

न प्राणेन नापानेन मर्त्यो जीवति कश्चन ।

इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ ॥५॥

कश्चन मर्त्यः प्राणेन न जीवति न अपानेन (च) । यस्मिन् एतौ उपाश्रितौ (तेन) इतरेण तु (सर्वे संहताः) जीवन्ति। 

न = not, प्राणेन = due to prana, न = not, अपानेन = due to apana, मर्त्यः = mortal,  जीवति = lives, कश्चन = anyone, इतरेण = by something else, तु = but, जीवन्ति = live, यस्मिन् = in which, एतौ = these two, उपाश्रितौ = take refuge.

Any mortal doesn’t live due to inhalation and exhalation vital forces. But (all beings) live by something else in which these two take refuge.

न - अव्ययम्

प्राणेन - प्राण, पुं, तृ, एक

न - अव्ययम्

अपानेन - अपान, पुं, तृ, एक

मर्त्यः - मर्त्य, पुं, प्र, एक

जीवति - जीव् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - जीवँ प्राणधारणे - भ्वादिः, प्र-पु, एक

कश्चन - चित्-चन-अपि प्रयोगाः - किम्-पुं + चन, प्र, एक

इतरेण - इतर, पुं, तृ, एक

तु - अव्ययम्

जीवन्ति - जीव् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - जीवँ प्राणधारणे - भ्वादिः, प्र-पु, बहु

यस्मिन् - यद्, पुं, स, एक

एतौ - एतद्, पुं, प्र, द्वि

उपाश्रितौ - उपाश्रित, पुं, प्र, द्वि, कृदन्तरूपाणि - उप + आङ् + श्रि + क्त - श्रिञ् सेवायाम् - भ्वादिः - सेट्

स्यान्मतं प्राणापानाद्यपगमादेवेदं विध्वस्तं भवति न तु व्यतिरिक्तात्मापगमात् , प्राणादिभिरेवेह मर्त्यो जीवतीति ; नैतदस्ति — न प्राणेन नापानेन चक्षुरादिना वा मर्त्यः मनुष्यो देहवान् कश्चन जीवति न कोऽपि जीवति । न ह्येषां परार्थानां संहत्यकारित्वाज्जीवनहेतुत्वमुपपद्यते । स्वार्थेनासंहतेन परेण संहतानामवस्थानं न दृष्टं केनचिदप्रयुक्तं यथा गृहादीनां लोके ; तथा प्राणादीनामपि संहतत्वाद्भवितुमर्हति । अत इतरेण तु इतरेणैव संहतप्राणादिविलक्षणेन तु सर्वे संहताः सन्तः जीवन्ति प्राणान्धारयन्ति । यस्मिन् संहतविलक्षणे आत्मनि सति परस्मिन् एतौ प्राणापानौ चक्षुरादिभिः संहतौ उपाश्रितौ यस्यासंहतस्यार्थे प्राणापानादिः सर्वं व्यापारं कुर्वन्वर्तते संहतः सन् स ततोऽन्यः सिद्ध इत्यभिप्रायः ॥

स्यात् मतम् = opinion, प्राणापानात् हि अपगमात् = due to leaving of prana and apana, एव = alone, इदम् = this, विध्वस्तम् = defunt, भवति = becomes, न तु = but not, व्यतिरिक्तात्मापगमात् = due to the leaving of the Self distinct from them, प्राणादिभिः = by prana and apana, एव = alone, इह = here, मर्त्यः = a person, जीवति इति = lives, न = no, एतत् अस्ति = this is not, न प्राणेन नापानेन = चक्षुरादिना वा = not by prana, apana, eyes, etc., मर्त्यः मनुष्यः देहवान् = a person with body, कश्चन जीवति न = not, कः अपि = anyone, जीवति = lives, न = not, हि एषाम् = all those, परार्थानाम् = for the sake of someone else, संहत्यकारित्वात् = due to being a part of aggregate, जीवनहेतुत्वम् = cause of life, उपपद्यते = be, स्वार्थेन = for one’s own benefit, असंहतेन परेण = different from the aggregate, संहतानाम् = of the aggregate, अवस्थानम् = existence, न दृष्टम् = not seen, केनचित् अप्रयुक्तम् = without operating, यथा = just as, गृहादीनाम् = house etc., लोके = in this world, तथा = in the same way, प्राणादीनाम् = of prana etc., अपि = also, संहतत्वात् = due to being aggregate, भवितुम् = to become, अर्हति = should, अतः = therefore, इतरेण तु इतरेण एव = by someone else alone, संहतप्राणादिविलक्षणेन = different from the aggregate, तु = certainly, सर्वे संहताः सन्तः = all these being part of the aggregate, जीवन्ति प्राणान्धारयन्ति = become sentient, यस्मिन् संहतविलक्षणे आत्मनि सति परस्मिन् = in that superior Self which is different from the aggregate, एतौ प्राणापानौ चक्षुरादिभिः संहतौ = aggregate of prna, apana, eyes, etc., उपाश्रितौ = seek refuge, यस्य असंहतस्यार्थे = for that which is not part of the aggregate, प्राणापानादिः = prana, apana, etc., सर्वम् व्यापारम् कुर्वन् वर्तते = exist doing all their function, संहतः सन् = being part of aggregate, सः = that, ततः अन्यः = different from that, सिद्धः = established, इत्यभिप्रायः = this is the intended meaning.

There may be an opinion that due to leaving of prana and apana alone, this (inert assemblage) becomes defunct but not due to the leaving of the Self distinct from them, and by prana and apana alone a person lives. But this is not so.

Not by prana, apana or eyes, etc. any person with a body lives. Because they are for the sake of someone else due to being a part of the aggregate, they cannot be the cause of life. The existence of an aggregate is never seen for its own benefit. Just as of the house etc. in this world, the existence of aggregate is not seen in this world without being brought for the benefit of someone who is different from the aggregate, so also, of the prana etc. also should be (for someone else different from it) due to its being an aggregate. Therefore, all these being a part of the aggregate live only for someone else who is different from the aggregate. In that superior Self which is different from the aggregate, these two - prana, apana, along with the eyes,  etc.  seek refuge. For the sake of that which is not a part of the aggregate, prana, apana, etc. exist doing all their function being part of the aggregate, that Self is different from that (aggregate) is established - this is the meaning.

Notes

There may be an opinion that due to leaving of prana and apana alone, this (inert assemblage) becomes defunct but not due to the leaving of the jiva distinct from them, and by prana and apana alone a person lives. But this is not so.

Not by prana, apana or sense organs such as eyes, etc. any person with a body lives. Because these are for the sake of someone else due to their being a part of the aggregate, they cannot be the cause of life. The existence of an aggregate is never seen for its own benefit. Just as of the house etc. in this world, the existence of aggregate is not seen in this world without being brought for the benefit of someone who is different from the aggregate, so also, of the prana etc. also should be (for someone else different from it) due to its being an aggregate. Therefore, all these being a part of the aggregate live only for someone else who is different from the aggregate. In that superior Self which is different from the aggregate, these two - prana, apana, along with the eyes,  etc.  seek refuge. They function in the mere presence of that for whom they function just as the courtiers work for the king in his mere presence. For the sake of that which is not a part of the aggregate, prana, apana, etc. exist doing all their function being part of the aggregate, that Self is different from that (aggregate) is established - this is the meaning.

Whenever there is assemblage of inert things functioning in order, then 

• they are working for someone else 

• being prompted by it and 

• who is different from that assemblage and 

• who has speciality in making them function. 

There must be a sentient factor for whom the inert assemblage is there.

हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् ।

यथा च मरणं प्राप्य आत्मा भवति गौतम ॥६॥

हन्त इदम् गुह्यम् सनातनम् ब्रह्म ते प्रवक्ष्यामि । गौतम मरणम् प्राप्य यथा आत्मा भवति च (तथा शृणु) । 

हन्त = Well, ते = to you, इदम् = this, प्रवक्ष्यामि = I will tell, गुह्यम् = secretive, ब्रह्म = Brahman, सनातनम् = ancient, यथा = how, च = and, मरणम् = death, प्राप्य = having obtained, आत्मा = jiva, भवति = transmigrates (becomes), गौतम = O Gautama!

Well, O Gautama! I will tell you the secret of ancient Brahman, after having obtained death, how the soul transmigrates.

हन्त - अव्ययम्

ते - युष्मद्, पुं, च, एक

इदम् - इदम्, नपुं, द्वि, एक

प्रवक्ष्यामि - प्र + वच् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - वचँ परिभाषणे - अदादिः, म-पु, एक

गुह्यम् - गुह्य, नपुं, द्वि, एक

ब्रह्म - ब्रह्मन्, नपुं, द्वि, एक

सनातनम् - सनातन, नपुं, द्वि, एक

यथा - अव्ययम्

च - अव्ययम्

मरणम् - मरण, नपुं, द्वि, एक

प्राप्य - अव्ययम्

आत्मा - आत्मन्, पुं, प्र, एक

भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

गौतम - गौतम, पुं, सं, एक

हन्तेदानीं पुनरपि ते तुभ्यम् इदं गुह्यं गोप्यं ब्रह्म सनातनं चिरन्तनं प्रवक्ष्यामि । यद्विज्ञानात्सर्वसंसारोपरमो भवति, अविज्ञानाच्च यस्य मरणं प्राप्य यथा च आत्मा भवति यथा आत्मा संसरति तथा शृणु हे गौतम ॥

हन्त = alas, इदानीम् = now, पुनरपि = once more, ते तुभ्यम् = for you, इदम् = this, गुह्यं गोप्यम् = secret, ब्रह्म = Brahman, सनातनं चिरन्तनम् = eternal, प्रवक्ष्यामि = I will speak, यत् विज्ञानात् = knowing which, सर्वसंसारोपरमः भवति = end of all transmigration, अविज्ञानात् च = and from not knowing which, यस्य = of whom, मरणं प्राप्य = having obtained death, यथा च आत्मा = भवति यथा = how, आत्मा = the jiva, संसरति = travels, तथा = tat, शृणु = listen, हे गौतम = O Gautama

Alas, I will speak (about) this secretive eternal Brahman once more for you knowing which there will be an end to all transmigration and by not knowing which, how such a person travels after having obtained death. O Gautama! Listen to that - 

Notes

Hanta = alas - most common, surprise, compassion,

Subtle and hence rare, hence secretive - but not intentional

Sanatana means ancient and hence eternal - purana. Transcends time, because it is Consciousness.

योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।

स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥७॥

अन्ये (अविद्यावन्तः) देहिनः (मरणम् प्राप्य) शरीरत्वाय योनिम् प्रपद्यन्ते। अन्ये (अत्यन्ताधमाः अविद्यावन्तः) स्थाणुम् अनुसंयन्ति। यथाकर्म यथाश्रुतम् (च तदनुरूपम् एव अविद्यावन्तः शरीरम् प्रतिपद्यन्ते)। 

योनिम् = womb, अन्ये = others, प्रपद्यन्ते = enter, शरीरत्वाय = for assuming bodies, देहिनः = souls, स्थाणुम् = immovable, अन्ये = others, अनुसंयन्ति = follow, यथाकर्म = as per their karma, यथाश्रुतम् = as per their vasanas (knowledge)

Some (ignorant) jīva enter the wombs for assuming bodies while (more ignorant) others attain the immovable ones. In accordance with their actions and knowledge, (the ignorant ones attain bodies).

योनिम् - योनि, पुं, द्वि, एक

अन्ये - अन्य, पुं, प्र, बहु 

प्रपद्यन्ते - प्र + पद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - पदँ गतौ - दिवादिः, प्र-पु, बहु

शरीरत्वाय - शरीरत्व, नपुं, च, एक

देहिनः - देहिन्, पुं, प्र, बहु

स्थाणुम् - स्थाणु, पुं, द्वि, एक

अन्ये - अन्य, पुं, प्र, बहु 

अनुसंयन्ति - अनु + सम् + इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, प्र-पु, बहु

यथाकर्म - यथाकर्मन्, नपुं, प्र, एक

यथाश्रुतम् - यथाश्रुत, नपुं, प्र, एक, कृदन्तरूपाणि - यथा + श्रु + क्त - श्रु श्रवणे - भ्वादिः - अनिट्

योनिं योनिद्वारं शुक्रबीजसमन्विताः सन्तः अन्ये केचिदविद्यावन्तो मूढाः प्रपद्यन्ते शरीरत्वाय शरीरग्रहणार्थं देहिनः देहवन्तः योनिं प्रविशन्तीत्यर्थः । स्थाणुं वृक्षादिस्थावरभावम् अन्ये अत्यन्ताधमा मरणं प्राप्य अनुसंयन्ति अनुगच्छन्ति । यथाकर्म यद्यस्य कर्म तद्यथाकर्म यैर्यादृशं कर्म इह जन्मनि कृतं तद्वशेनेत्येतत् । तथा यथाश्रुतं यादृशं च विज्ञानमुपार्जितं तदनुरूपमेव शरीरं प्रतिपद्यन्त इत्यर्थः ; ‘यथाप्रज्ञं हि सम्भवाः’ (ऐ. आ. २ । ३ । २) इति श्रुत्यन्तरात् ॥

योनिं योनिद्वारम् = the entry into womb, शुक्रबीजसमन्विताः सन्तः = being semen endowed with life, अन्ये केचित् = some others, अविद्यावन्तः मूढाः = deluded endowed with ignorance, प्रपद्यन्ते शरीरत्वाय शरीरग्रहणार्थम् = for the sake of obtaining the body, देहिनः देहवन्तः = those who have identification with body, योनिम् = womb, प्रविशन्ति = enter, इत्यर्थः = this is the meaning, स्थाणुं वृक्षादिस्थावरभावम् = of the nature of stationary like tree etc., अन्ये अत्यन्ताधमाः = very inferior, मरणम् प्राप्य = having attained death, अनुसंयन्ति अनुगच्छन्ति = follow well, यथाकर्म यत् अस्य कर्म तत् यथाकर्म = as per their action is यथाकर्म, यैः = by whom, यादृशम कर्म इह जन्मनि कृतम् = according to actions done in this birth, तत् = that, वशेन = influenced by, इत्येतत् = this is the meaning, तथा = similarly, यथाश्रुतं यादृशम् च विज्ञानम् उपार्जितम् = whatever the attained knowledge, तत् अनुरूपम् = according to that, एव = indeed, शरीरम् = body, प्रतिपद्यन्ते = attain, इत्यर्थः = this is the meaning, ‘यथाप्रज्ञं हि सम्भवाः’ (ऐ. आ. २ । ३ । २) = ‘as per wisdom indeed attained’, इति श्रुत्यन्तरात् = from another shruti

Some others who are deluded and endowed with ignorance, for the sake of obtaining the body, have entry into the womb being a sperm endowed with life. Those who have identification with the body enter into the womb - this is the meaning. Others who’re very inferior, after having attained death, follow the nature of stationary like trees, etc. As per one’s action is यथाकर्म - influenced by those actions which are done in this birth - this is the meaning. Whatever is the attained knowledge - according to that is यथाश्रुतम्. According to that the body is attained - this is the meaning.  ‘यथाप्रज्ञं हि सम्भवाः’  (ऐ. आ. २ । ३ । २) - ‘As per wisdom indeed attained’  - from another shruti.

Notes

The jiva can undertake various types of bodies: अंडजा उद्भिजा यत्र स्वेदजाश्च जरायुजाः - Padma-purana 6.75.3 - born of egg, seed, sweat and embryo. But what criteria determines what body is taken up by the jiva after death of this body is given  by this mantra.

यथाकर्म - according to the actions done.

A jiva has done various actions in this life and in the past lives. Each such action has to gives rise to subtle result in the form of पुण्य or पाप based on whether the intention with which the action was done forms a part of धर्म or not, respectively. This result of past actions, पुण्य-पाप, manifests itself as सुख-दुःख in one’s current life. Each life, a jiva undergoes a certain amount of सुख-दुःख called प्रारब्ध-कर्म from the reservoir of accumulated पुण्य-पाप of past lives called सञ्चित-कर्म. So one of the criteria of would be the next life for a jiva is what पुण्य-पाप of past actions becomes available as सुख-दुःख for the next life or in other words, the प्रारब्ध-कर्म that needs to be undergone by jiva.

यथाश्रुतम् - according to what has been heard

Hearing represents here all five kinds of sense perceptions, so in other words, यथाश्रुतम् means according to what has been experienced. Hearing is a major source of knowledge and experience and hence it is used to represent all five sensory experiences. Every experience creates a subtle impression called वासना. This वासना is also called knowledge, because any experience is ultimately knowledge after all. Those experiences which resonate with one’s राग-द्वेष leave a stronger impression than those about which one has no strong inclination or dislikes. Every वासना has a potential to manifest as desire to drive the jiva to perform actions to undergo or avoid such an experience again as the case may be. Hence, राग-द्वेष gets intensified with repeated actions done by the incitement by वासना which further gets intensified after the action has been done. This is the cycle of संसार or bondage for a jiva. So at the time of death, the वासना that is the strongest of all, due to having done repeated actions under its influence, will be consciously active as the thought or desire and will make the jiva choose the next body to have suitable conditions for it to manifest itself. Therefore, वासना determines the next body with certain conditions for a jiva. Hence it is said to always generate and intensify good वासना  so that they manifest as the thought during death to determine the next life.  A dying person, devoid of energies, cannot make a conscious effort to think anything new that is different  from whatever one has thought of all through the life and so those strong वासना that one has cultivated throughout one’s life automatically manifest themselves to act as the criterion for the next brith.

वासना determines the conditions what the jiva wants to have as the next body, but the jiva also must have sufficient पुण्य-पाप as प्रारब्ध-कर्म to make those desired conditions available in the next life. So यथाश्रुतम् is what jiva desires and यथाकर्म is what one deserves based on those desires. As an illustration - one goes to a mall to buy certain clothes as यथाश्रुतम्, but can only afford that which falls within one’s budget as यथाकर्म. यथाश्रुतम् determines the direction one wants to go while यथाकर्म determines how far one can go in that direction.

तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च - बृहदारण्यकोपनिषद् ४.४.२

Jiva whatever upasana has been done, the results follow, not only that, but even the deep-seated wisdom follows.

यथाप्रज्ञं हि सम्भवाः’  (ऐ. आ. २ । ३ । २) - ‘As per wisdom indeed attained’

य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः ।

तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।

तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥८॥

यः सुप्तेषु जागर्ति कामम् कामम् निर्मिमाणः एषः पुरुषः (अस्ति)। तत् एव शुक्रम् तत् ब्रह्म तत् एव अमृतम् उच्यते । सर्वे लोकाः तस्मिन् श्रिताः कश्चन तत् उ न अत्येति । एतत् वै तत्। 

यः = one who, एषः = this, सुप्तेषु = in sleep, जागर्ति = in waking, कामम् कामम् = each desirable thing, पुरुषः = the Purusha, निर्मिमाणः = creating, तत् = that, एव = alone, शुक्रम् = effulgent, तत् = that, ब्रह्म = Brahman, तत् = that, एव = alone, अमृतम् = immortal, उच्यते = is said, तस्मिन् = in that, लोकाः = worlds, श्रिताः = supported, सर्वे = all, तत् = that, उ न = not, अत्येति = goes beyond, कश्चन = anyone, एतत् = this, वै = verily is, तत् = that

This one who is awake in sleep creating each desirable thing is Purusha. He alone is effulgent, He is Brahman, and He alone is said to be immortal. In Him, all worlds are supported, no one can transcend Him. This (what has been explained now is) verily that (what you have asked).

यः - यद्, पुं, प्र, एक

एषः - एतद्, पुं, प्र, एक

सुप्तेषु - सुप्त, पुं, स, बहु

जागर्ति - जागृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - जागृ निद्राक्षये - अदादिः, प्र-पु, एक

कामम् - काम, पुं, द्वि, एक

कामम् - काम, पुं, द्वि, एक

पुरुषः - पुरुष, पुं, प्र, एक

निर्मिमाणः - निर्मिमाण, पुं, प्र, एक, कृदन्तरूपाणि - निर् + मा + शानच् - माङ् माने शब्दे च - जुहोत्यादिः - अनिट्

तत् - तद्, नपुं, प्र, एक

एव - अव्ययम्

शुक्रम् - शुक्र, नपुं, प्र, एक

तत् - तद्, नपुं, प्र, एक

ब्रह्म - ब्रह्मन्, नपुं, प्र, एक

तत् - तद्, नपुं, प्र, एक

एव - अव्ययम्

अमृतम् - अमृत, नपुं, प्र, एक

उच्यते - वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

तस्मिन् - एतद्, नपुं, स, एक

लोकाः - लोक, पुं, प्र, बहु

श्रिताः - श्रित, पुं, प्र, बहु

सर्वे - सर्व, पुं, प्र, बहु

तत् - तद्, नपुं, प्र, एक

उ - निपात

न - अव्ययम्

अत्येति - अति + इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, प्र-पु, एक

कश्चन - चित्-चन-अपि प्रयोगाः - किम्-पुं + चन, प्र, एक

एतत्

वै - अव्ययम्

तत्

यत्प्रतिज्ञातं गुह्यं ब्रह्म प्रवक्ष्यामीति तदाह — य एष सुप्तेषु प्राणादिषु जागर्ति न स्वपिति ; कथम् ? कामं कामं तं तमभिप्रेतं स्त्र्याद्यर्थमविद्यया निर्मिमाणः निष्पादयन् , जागर्ति पुरुषः यः, तदेव शुक्रं शुभ्रं शुद्धं तद्ब्रह्म नान्यद्गुह्यं ब्रह्मास्ति । तदेव अमृतम् अविनाशि उच्यते सर्वशास्त्रेषु । किञ्च, पृथिव्यादयो लोकास्तस्मिन्नेव सर्वे ब्रह्मणि श्रिताः आश्रिताः, सर्वलोककारणत्वात्तस्य । तदु नात्येति कश्चनेत्यादि पूर्ववदेव ॥

यत् प्रतिज्ञातम् = what was promised, गुह्यम् ब्रह्म प्रवक्ष्यामि = I will speak the secretive Brahman, इति तदाह = says, — य = who, एष = this, सुप्तेषु = among the sleeping, प्राणादिषु = indriyas, जागर्ति न स्वपिति = does not sleep, कथम् = why?, कामं कामं तम् तम् अभिप्रेतम् = whatever he desires, स्त्र्याद्यर्थम् = objects such as women etc., अविद्यया = by ignorance, निर्मिमाणः निष्पादयन् = creating, जागर्ति पुरुषः = the Self, यः, तदेव = that alone, शुक्रं = white, शुभ्रं शुद्धम् = pure, तद्ब्रह्म न = not, अन्यत् = another, गुह्यम् = secretive, ब्रह्म = Brahman, अस्ति = is, तदेव = that alone, अमृतम् अविनाशि = indestructible, उच्यते = said, सर्वशास्त्रेषु = in all scriptures, किञ्च = further, पृथिव्यादयः = earth, etc., लोकास्तस्मिन्नेव = the worlds in that alone, सर्वे = all, ब्रह्मणि = in Brahman, श्रिताः आश्रिताः = fastened, सर्वलोककारणत्वात् = due to it being the cause of all worlds, तस्य = of that, तदु = that certainly, नात्येति = not transcend, कश्चन = anyone, इत्यादि पूर्ववत् = like stated before, एव = indeed

I will speak of Brahman which was promised. Then he says - the one who among the sleeping sense organs, does not sleep. Why? Whatever be the desires, that Purusha, through ignorance (Maya) creating those desirables such as women etc., who is awake (creating these desirables), is pure - there is no other secretive Brahman than this. That (Purusha) alone is indestructible is said in all scriptures. Further, all the worlds such as the earth etc. are fastened to it due to it being the cause of all the worlds. No one can certainly transcend that - as stated before indeed.

Notes

This mantra presents jiva-brahma-aikya where jiva, who is shown as taijasa, is essentially Brahman.

The waking state experiences are stored as वासना  impressions at the causal level that manifest as desire at the conscious level propelling the person to indulge or refrain from the actions based on whether the experience was pleasurable or painful, respectively. In the deep sleep, when there is no individuality, the वासना, in the presence of ever-present Consciousness, have their play to conjure up objects in dream for experiencing or to seek or avoid the same in waking state.

Prana is indriyas here. अण् - praaNane - 2nd and 4th conjug, सातत्य-गमने  (continuous movement) - 1st conjug

Dhaatunaam anekaarthatvaat -

Dream world is a projection based on one’s vasanas. Whatever the mind wishes based on vasana, the individuality, jiva, takes it as its own wish due to identification and energises it to project it, as jiva is consciousness.

Vishva is taijasa is prajna …based on upadhis that are active and identified with.

That ashuudha taijasa projecting and craving for objects is actually pure Brahman.

Prithvi etc. means all lokas - bhu, bhuvar, of all brahmandas, are within you

2.1.9 tadu ….came before.

6-8 mantras show jiva-brahma aikya.

अग्निर्यथैको भुवनं प्रविष्टो

रूपं रूपं प्रतिरूपो बभूव ।

एकस्तथा सर्वभूतान्तरात्मा

रूपं रूपं प्रतिरूपो बहिश्च ॥९॥

यथा एकः अग्निः भुवनम् प्रविष्टः रूपम् रूपम् प्रतिरूपः बभूव। तथा एकः सर्वभूतान्तरात्मा रूपम् रूपम् प्रतिरूपः (बभूव) बहिः च। 

अग्निः = Agni, यथा = just as, एकः = one, भुवनम् = world, प्रविष्टः = entered, रूपम् रूपम् = with respect to every form, प्रतिरूपः = the corresponding form, बभूव = appears (became), एकः = one, तथा = so also, सर्वभूतान्तरात्मा = the Self of all, रूपम् रूपम् = with respect to every body, प्रतिरूपः = in accordance with the form, बहिः = transcendent (outside), च = and

Just as one fire having entered the world appears in corresponding form with respect to each form, so also the one Self of all, (appears) as corresponding form with respect to each form, and (yet) transcendent.

अग्निः - अग्नि, पुं, प्र, एक

यथा - अव्ययम्

एकः - एक, पुं, प्र, एक

भुवनम् - भुवन, नपुं, द्वि, एक

प्रविष्टः - प्रविष्ट, पुं, प्र, एक, कृदन्तरूपाणि - प्र + विश् + क्त - विशँ प्रवेशने - तुदादिः - अनिट्

रूपम् - रूप, नपुं, प्र, एक

रूपम् - रूप, नपुं, प्र, एक

प्रतिरूपः - प्रतिरूप, पुं, प्र, एक

बभूव - भू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

एकः - एक, पुं, प्र, एक

तथा - अव्ययम्

सर्वभूतान्तरात्मा - सर्वभूतान्तरात्मन्, पुं, प्र, एक

रूपम् - रूप, नपुं, प्र, एक

रूपम् - रूप, नपुं, प्र, एक

प्रतिरूपः - प्रतिरूप, पुं, प्र, एक

बहिः - अव्ययम् 

च - अव्ययम्

अतः कुतार्किकपाषण्डबुद्धिविचालितान्तःकरणानां प्रमाणोपपन्नमप्यात्मैकत्वविज्ञानमसकृदुच्यमानमप्यनृजुबुद्धीनां ब्राह्मणानां चेतसि नाधीयत इति तत्प्रतिपादने आदरवती पुनः पुनराह श्रुतिः — अग्निः यथा एक एव प्रकाशात्मा सन् भुवनम् , भवन्त्यस्मिन्भूतानीति भुवनम् , अयं लोकः, तमिमं प्रविष्टः अनुप्रविष्टः, रूपं रूपं प्रति, दार्वादिदाह्यभेदं प्रतीत्यर्थः, प्रतिरूपः तत्र तत्र प्रतिरूपवान् दाह्यभेदेन बहुविधो बभूव ; एक एव तथा सर्वभूतान्तरात्मा रूपं रूपं सर्वेषां भूतानामभ्यन्तर आत्मा अतिसूक्ष्मत्वाद्दार्वादिष्विव सर्वदेहं प्रति प्रविष्टत्वात् प्रतिरूपो बभूव बहिश्च स्वेनाविकृतेन रूपेण आकाशवत् ॥

अतः = therefore, कुतार्किक-पाषण्ड-बुद्धि-विचालित-अन्तःकरणानाम् = of those whose mind is shaken by the thoughts of bad logicians, प्रमाणोपपन्नम् अपि = even if the means are available, आत्मा = the Self, एकत्वविज्ञानम् = the knowledge of oneness, असकृदुच्यमानम् = saying repeatedly, अपि = even, अनृजुबुद्धीनाम् = of those whose intellect is insincere, ब्राह्मणानाम् = of those seekers of Brahman, चेतसि = in the minds, न अधीयते इति = not understand, तत् प्रतिपादने आदरवती = with good intention, पुनः पुनः = again and again, आह = says, श्रुतिः = shruti, अग्निः = fire, यथा = just as, एकः एव = one indeed, प्रकाशात्मा सन् = being of the nature of effulgence, भुवनम् भवन्ति अस्मिन् भूतानि इति भुवनम् = भुवनम् - in this all beings exist, अयम् लोकः = this world, तम् इमम् = that this, प्रविष्टः अनुप्रविष्टः = permeated, रूपं रूपं प्रति = wrt each form, दार्वादिदाह्यभेदम् = wood and other flammable disparate articles, प्रतीत्यर्थः =  प्रतिरूपः तत्र तत्र प्रतिरूपवान् = corresponding form, दाह्यभेदेन = due to difference in the burnable object, बहुविधः = of many forms, बभूव = became, एकः एव = one alone, तथा = simialrly, सर्वभूतान्तरात्मा रूपं रूपं सर्वेषाम् भूतानाम् अभ्यन्तरः आत्मा = the inner Self of all beings, अतिसूक्ष्मत्वात् = due to being extremely subtle, दार्वादिषु इव = like, सर्वदेहम् = all bodies, प्रति प्रविष्टत्वात् = due to its entry, प्रतिरूपो बभूव = became different, बहिश्च स्वेन अविकृतेन रूपेण = by its nature of being changeless, आकाशवत् = like space

Since even when the means are available, the knowledge of oneness of the Self does not get understood in the minds of those seekers of Brahman whose insincere intellect is shaken by the thoughts of bad logicians. Therefore the shruti is saying repeatedly again and again with good intention.

The fire is one indeed being of the nature of effulgence. Just as that (fire), even though being one indeed, having permeated this भुवनम् (that in which all beings exist - this world), became of many forms due to difference in the burnable objects in accordance to the form of wood and other (permeated) flammable disparate articles, similarly, the inner Self of all beings due to being extremely subtle, due to its entry into all bodies, became the form (of that body which it permeated) like (the fire in) wood, etc. And it also transcends (the body) due to its nature of being changeless like space.

Notes

This mantra presents the Self as transcendent and immanent through an example of fire. There are so many प्रमाण - प्रमायाः करणम् प्रमाणम् - means of knowledge for the Self, each talking very differently. The minds having studied various philosophies like astika, nastika, bhautika, etc. may be unsettled. 

Analogy between the fire permeating a burning object and Self as substratum of all entities is a follows:

• The fire completely permeates burning objects (भुवन - all that is there, created) and even though it is one, it appears to be many wrt objects it permeates. All objects exist, so existence is an attribute of every entity. The characteristics of the object changes, but this existence attribute remains unchanging. Even if the entity is destroyed, the existence attribute continues to remain associated with the changed form of the object. This existence attribute associated with various objects appears to be multiple when seen with respect to the objects it is associated with, but that abstract principle of Existence stripped of being an attribute associated with any object is the Reality, the Self, which is unitary and pervasive. The permeation of the objects by the Self is a figurative expression indicating the pervasiveness of this Existence, the Self, as the substratum of all entities. It should not be construed as though the entities exist independently of the Self  which then permeates it as seen in the case of the fire-burning object analogy.

• The fire permeates the object being subtler than the objects. In the same way, the Self is the substratum of these entities as their very Existence, the fundamental reality of all entities. 

• Moreover, the burning object, which is not radiant on its own, appears red hot like the fire; while the fire, which has no form, takes the form of the object. The entities also seem to have an existence of their own borrowing the Existence (the Self), while the Self, though formless, seems to have a form borrowed from the entity it pervades. This mutual superimposition, called अन्योन्य अध्यास, is the effect of ignorance of the Self whereby a person considers the Self to be the body while the perishability and the physical limits of the body are superimposed on the Self. 

Thus the immanence of the Self is established.

• Just as the fire even though pervading the burning entity remains distinct from it, so also the Self even though being the substratum of all entities is distinct from it or in other words not affected by that which it pervades. This notion is expressed through the word बहिः in the mantra.

Thus the transcendence of the Self is established.

The Self is immanent in all entities as Existence and remains unaffected by them being transcendent as the Consciousness.

yacca kincign-jagat sarvam drshyate shrooyate api vaa |

antar bahish-ca tatsarvam vyaapya naaraayaNa: sTHitha: ||

वायुर्यथैको भुवनं प्रविष्टो

रूपं रूपं प्रतिरूपो बभूव ।

एकस्तथा सर्वभूतान्तरात्मा

रूपं रूपं प्रतिरूपो बहिश्च ॥१०॥

यथा एकः वायुः भुवनम् प्रविष्टः रूपम् रूपम् प्रतिरूपः बभूव । तथा एकः सर्वभूतान्तरात्मा रूपम् रूपम् प्रतिरूपः (बभूव) बहिः च। 

वायुः = Vayu, यथा = just as, एकः one, भुवनम् = the world, प्रविष्टः = entered, रूपम् रूपम् = every form, प्रतिरूपः = multi-forms, बभूव = many, एकः = one, तथा  = so also, सर्वभूतान्तरात्मा = being the Self of all, रूपम् रूपम् = with respect to body, प्रतिरूपो = formed in accordance with shapes, बहिः = transcendent, च = and

Just as one air having entered the world appears in corresponding form with respect to each form, so also the one Self of all, (appears) as corresponding form with respect to each form, and (yet) transcendent.

वायुः - वायु, पुं, प्र, एक

यथा - अव्ययम्

एकः - एक, पुं, प्र, एक

भुवनम् - भुवन, नपुं, द्वि, एक

प्रविष्टः - प्रविष्ट, पुं, प्र, एक, कृदन्तरूपाणि - प्र + विश् + क्त - विशँ प्रवेशने - तुदादिः - अनिट्

रूपम् - रूप, नपुं, प्र, एक

रूपम् - रूप, नपुं, प्र, एक

प्रतिरूपः - प्रतिरूप, पुं, प्र, एक

बभूव - भू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

एकः - एक, पुं, प्र, एक

तथा - अव्ययम्

सर्वभूतान्तरात्मा - सर्वभूतान्तरात्मन्, पुं, प्र, एक

रूपम् - रूप, नपुं, प्र, एक

रूपम् - रूप, नपुं, प्र, एक

प्रतिरूपः - प्रतिरूप, पुं, प्र, एक

बहिः - अव्ययम् 

च - अव्ययम्

तथान्यो दृष्टान्तः — वायुर्यथैक इत्यादि । प्राणात्मना देहेष्वनुप्रविष्टः । रूपं रूपं प्रतिरूपो बभूवेत्यादि समानम् ॥

तथा = similarly, अन्यः = another, दृष्टान्तः = example, वायुः = air, यथा = just as, एकः = one, इत्यादि = etc., प्राणात्मना देहेषु अनुप्रविष्टः । रूपं रूपं प्रतिरूपः बभूव इत्यादि समानम् ॥

Similarly, another example - air is one, entered into the bodies in the form of life force - the rest is as explained before.

Notes
Vayu, even though one, appears to be multiple, having entered various objects taking their shape, while the objects also seem to be full of air. The rest is the same as the previous mantra.

सूर्यो यथा सर्वलोकस्य चक्षुः

न लिप्यते चाक्षुषैर्बाह्यदोषैः ।

एकस्तथा सर्वभूतान्तरात्मा

न लिप्यते लोकदुःखेन बाह्यः ॥११॥

यथा सर्वलोकस्य चक्षुः सूर्यः चाक्षुषैः बाह्यदोषैः न लिप्यते । तथा एकः सर्वभूतान्तरात्मा बाह्यः लोकदुःखेन न लिप्यते। 

सूर्यः = Sun, यथा = just as, सर्वलोकस्य = of the whole world, चक्षुः = eye, न = not, लिप्यते = tainted, चाक्षुषैः = by the sins of the perceiver (eyes), बाह्यदोषैः = by the defects of the external (objects), एकः = one, तथा = so also, सर्वभूतान्तरात्मा = the Self of all, न = not, लिप्यते = tainted, लोकदुःखेन = by the sorrows of the ignorant person, बाह्यः = transcendent

Just as the Sun, the eye of the whole world, is not tainted by the defects of the sins of the perceiver and the defects of the external (objects), so also the one Self of all is not tainted by the sorrows of the ignorant person, being transcendent.

सूर्यः - सूर्य, पुं, प्र, एक

यथा - अव्ययम्

सर्वलोकस्य - सर्वलोक, पुं, ष, एक

चक्षुः - चक्षुस्, नपुं, प्र, एक

न - अव्ययम्

लिप्यते - लिप् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - लिपँ उपदेहे - तुदादिः, प्र-पु, एक

चाक्षुषैः 

बाह्यदोषैः - बाह्यदोष, पुं, तृ, बहु

एकः - एक, पुं, प्र, एक

तथा - अव्ययम् 

सर्वभूतान्तरात्मा - सर्वभूतान्तरात्मन्, पुं, प्र, एक

न - अव्ययम् 

लिप्यते -  लिप् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - लिपँ उपदेहे - तुदादिः, प्र-पु, एक

लोकदुःखेन - लोकदुःख, पुं, तृ, एक

बाह्यः - बाह्य, पुं, प्र, एक

एकस्य सर्वात्मत्वे संसारदुःखित्वं परस्यैव स्यादिति प्राप्ते, इदमुच्यते — सूर्यः यथा चक्षुष आलोकेनोपकारं कुर्वन्मूत्रपुरीषाद्यशुचिप्रकाशनेन तद्दर्शिनः सर्वलोकस्य चक्षुः अपि सन् न लिप्यते चाक्षुषैः अशुच्यादिदर्शननिमित्तैराध्यात्मिकैः पापदोषैः बाह्यैश्च अशुच्यादिसंसर्गदोषैः एकः सन् , तथा सर्वभूतान्तरात्मा न लिप्यते लोकदुःखेन बाह्यः । लोको ह्यविद्यया स्वात्मन्यध्यस्तया कामकर्मोद्भवं दुःखमनुभवति । न तु सा परमार्थतः स्वात्मनि । यथा रज्जुशुक्तिकोषरगगनेषु सर्परजतोदकमलानि न रज्ज्वादीनां स्वतो दोषरूपाणि सन्ति, संसर्गिणि विपरीतबुद्ध्यध्यासनिमित्तात्तु तद्दोषवद्विभाव्यन्ते ; न तद्दोषैस्तेषां लेपः, विपरीतबुद्ध्यध्यासबाह्या हि ते ; तथा आत्मनि सर्वो लोकः क्रियाकारकफलात्मकं विज्ञानं सर्पादिस्थानीयं विपरीतमध्यस्य तन्निमित्तं जन्ममरणादिदुःखमनुभवति ; न त्वात्मा सर्वलोकात्मापि सन् विपरीताध्यारोपनिमित्तेन लिप्यते लोकदुःखेन । कुतः ? बाह्यः रज्ज्वादिवदेव विपरीतबुद्ध्यध्यासबाह्यो हि स इति ॥

एकस्य = of the one, सर्वात्मत्वे = in the Self of all, संसारदुःखित्वम् = the sorrow of the world, परस्य एव स्यात् इति प्राप्ते = it may be said that it belong to the Self,  इदम् उच्यते = this is said, सूर्यः = the sun, यथा = just as, चक्षुषः = of the eye, आलोकेन = with the light, उपकारम् कुर्वन् = helping, मूत्रपुरीषादि = urine, ordure, etc., अशुचिप्रकाशनेन तत् = that, दर्शिनः = one who sees that, सर्वलोकस्य चक्षुः = the eye of the world, अपि = even, सन् = being, न लिप्यते = not tainted, चाक्षुषैः = by the eyes, अशुच्यादिदर्शननिमित्तैः = the causes of seeing impure objects, अध्यात्मिकैः पापदोषैः = by the faults of internal sin, बाह्यैः च = and by external, अशुच्यादिसंसर्गदोषैः = faults of contacting with impure objects, एकः सन् तथा = being similarly, सर्वभूतान्तरात्मा न लिप्यते लोकदुःखेन बाह्यः लोकः = a person, हि = indeed, अविद्यया = with ignorance, स्वात्मनि = upon the Self, अध्यस्तया = as superimposed, कामकर्मोद्भवम् = born out of desire and action, दुःखम् = sorrow, अनुभवति = experiences, न तु सा = but that is not, परमार्थतः स्वात्मनि = in the Supreme Self, यथा = just as, रज्जु-शुक्तिका-ऊषर-गगनेषु = in rope, shell, desert sand, sky, सर्प-रजत-उदक-मलानि = snake, silver, water, dirt (colour, curvature, etc.), न = not, रज्ज्वादीनाम् = rope etc., स्वतः = in reality, दोषरूपाणि = faults, सन्ति = are, संसर्गिणि  = in substratum (contact),  विपरीत-बुद्ध्यध्यासनिमित्तात् = due to causing of superimposition by wrong understanding, तु = indeed, तत् = that, दोषवत् = like faults, विभाव्यन्ते = appear, न = not, तत् दोषैः = those faults, तेषाम् = of those, लेपः = tainted, विपरीतबुद्ध्यध्यासबाह्या = remain transcendent of the superimposition due to false understanding, हि = because, ते = they, तथा = similarly, आत्मनि = in the Self, सर्वः लोकः = all people, क्रियाकारकफलात्मकम् = nature of action-facets of action-fruits of action (multiplicity), विज्ञानम् = knowledge, सर्पादिस्थानीयम् = in the place of snake, etc., विपरीतम् = false, अध्यस्य = having superimposed, तत् निमित्तम् = that cause, जन्ममरणादिदुःखम् = sufferings such as birth, death, etc., अनुभवति = experiences, न = not, तु = but, आत्मा = the Self, सर्वलोकात्मा अपि सन् = even being the Self of all, विपरीताध्यारोपनिमित्तेन = by the cause of superimpositon contrary, लिप्यते = tainted, लोकदुःखेन = by suffering of the people, कुतः ? = why, बाह्यः = transcends, रज्ज्वादिवत् = like the rope, etc., एव = indeed, विपरीतबुद्ध्यध्यासबाह्यः = transcends the superimposition caused by false thinking, हि = indeed, सः इति = that.

Of the one being, the Self of all, it may be said that the sorrow of the world belongs to the Self, (to counter that,) this is said - 

Just as the sun, being the eye of the world - helping the eyes with light and also make them see impure things like urine, ordure, etc. by illuminating them - is not tainted by the faults of such vision of impure objects whose cause are the internal sins and by external faults of contacts with such impure objects, similarly, (the Self) being one, a person with ignorance experiences the superimposed sorrow born out of desire and action, but that is not in Supreme Self, just as a snake, silver, water, dirt (colour, curvature, etc.) are superimposed on rope, shell, desert sand, sky, respectively, but in reality they do not exist as faults in rope, etc. 

Due to causing superimposition by wrong understanding, those faults appear in substratum also which is not tainted by those faults because it remains transcendent of the superimposition due to false understanding. Similarly, all people, having superimposed the false knowledge of the nature of action-facets, action-fruits of action (multiplicity) in the place of snake, etc. (in the metaphor) on the Self that causes experiencing sufferings such as birth, death, etc., but the Self even after being the Self of all people is not tainted by the suffering of the people caused by false superimposition. Why? That (Self) indeed transcends the superimposition caused by false thinking like the rope etc.,

Notes

Self is substratum of all entities and remains unaffected by the characteristics of all entities.

The sun illuminates all objects and in its light the eye sees the objects also and it is the अधिष्ठान-देवता for the eye, so it is called the eye of the world. The sun enables perception in two ways:

• by illuminating the object which is perceived and

• by providing light for the eye which is the subject, the perceiver. 

However, the sunlight remains unaffected by characteristics of the subject and the object in this perception enabled by it in two ways, external and internal:

• Externally:

  • The object can be pure such as beautiful flowers, clean water, etc. or impure such as urine, obdure, etc. The sunlight which illuminates the object remains the same regardless of the object’s characteristics. 

  • The subject, the eye, can have defects which affect the sight, but these defects do not affect the sunlight which enables the eye to see. 

• Internally: the vision of the impure objects that leads to pain to the person is due to the past sins of the person which affect the person alone, but not the sunlight that enables the perception. 

(Note: Sankaracharya uses only the external object and internal vision due to papa - he does not use the defects of the eye)

So also, the characteristics of the entities such as form, odour, texture, sound, taste, etc. exist because the Self is the substratum of all entities as their very Existence, but these very characteristics of the entities which the Self upholds don’t affect it. Just as in the sunlight analogy, the characteristics of the object which is perceived and the subject, I, the perceiver, both do not affect the Self or the characteristics of an imagined snake on the rope or imagined water on the sand in a mirage.  In ignorance, due to अन्योन्य अध्यास - mutual superimposition, one considers the characteristics of an entity to be the characteristics of the Self and vice versa. Therefore, when the body is ill, one thinks, “I am ill”. The true I, the Self, is unaffected as it is illuminating the fact that the body is ill and therefore, it is distinct from it. The Self is therefore immanent and yet transcendent.

Gita verses of na lipyate 13.32 which show the transcendence:

अनादित्वान्निर्गुणत्वात्परमात्मायमव्यय: |

शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते || 32||

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते |

सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते || 33||

Loka - lokyate, that which is experienced and that which experiences - person

Sansarga - contact

The Self being the Self of all, won't it be affected by samsara experienced by all in the form of dukha? No. There is no samsara for Self because it is substratum for all, transcending them and all is superimposed on it due to wrong understanding. What affects the superimposition, does not affect the substratum, because the superimposition is unreal due to wrong understanding.

एको वशी सर्वभूतान्तरात्मा

एकं रूपं बहुधा यः करोति ।

तमात्मस्थं येऽनुपश्यन्ति धीराः

तेषां सुखं शाश्वतं नेतरेषाम् ॥१२॥

यः एकः वशी सर्वभूतान्तरात्मा एकम् रूपम् बहुधा करोति ये धीराः तम् आत्मस्थम् अनुपश्यन्ति तेषाम् शाश्वतम् सुखम्  (अस्ति तु) न इतरेषाम् । 

एकः = one, वशी = controller, सर्वभूतान्तरात्मा = Self of all beings, एकम् = one, रूपम् = form, बहुधा = manifold, यः = one who, करोति = does, तम् = Him, आत्मस्थं = residing in the heart, ये = those who, अनुपश्यन्ति = realize, धीराः = the wise men, तेषाम् = of those, सुखम् = happiness, शाश्वतम् = eternal, न = not, इतरेषाम् = of others

The one controller Self of all beings, who makes a single form manifold, the wise who realize Him residing in the heart, theirs is eternal happiness, but not of others.

एकः - एक, पुं, प्र, एक

वशी - वशी, पुं, प्र, एक

सर्वभूतान्तरात्मा - सर्वभूतान्तरात्मन्, पुं, प्र, एक

एकम् - एक, पुं, द्वि, एक

रूपम् - रूप, नपुं, प्र, एक

बहुधा - अव्ययम् 

यः - यद्, पुं, प्र, एक

करोति - कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - डुकृञ् करणे - तनादिः, प्र-पु, एक

तम् - तद्, पुं, द्वि, एक

आत्मस्थम् - आत्मस्थ, पुं, द्वि, एक

ये - यद्, पुं, प्र, बहु

अनुपश्यन्ति - अनु + दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, बहु

धीराः - धीर, पुं, प्र, बहु

तेषाम् - एतद्, पुं, ष, बहु

सुखम् - सुख, नपुं, प्र, एक

शाश्वतम् - शाश्वत, नपुं, प्र, एक

न - अव्ययम् 

इतरेषाम् - इतर, पुं, ष, बहु

किञ्च, स हि परमेश्वरः सर्वगतः स्वतन्त्रः एकः, न तत्समोऽभ्यधिको वान्योऽस्ति । वशी, सर्वं ह्यस्य जगद्वशे वर्तते । कुतः? सर्वभूतान्तरात्मा । यत एकमेव सदैकरसमात्मानं विशुद्धविज्ञानघनरूपं नामरूपाद्यशुद्धोपाधिभेदवशेन बहुधा अनेकप्रकारेण यः करोति स्वात्मसत्तामात्रेण अचिन्त्यशक्तित्वात्, तत् आत्मस्थं स्वशरीरहृदयाकाशे बुद्धौ चैतन्याकारेणाभिव्यक्तमित्येतत् — न हि शरीरस्याधारत्वमात्मनः, आकाशवदमूर्तत्वात् ; आदर्शस्थं मुखमिति यद्वत् — तमेतमीश्वरमात्मानं ये निवृत्तबाह्यवृत्तयः अनुपश्यन्ति आचार्यागमोपदेशमनु साक्षादनुभवन्ति धीराः विवेकिनः, तेषां परमेश्वरभूतानां शाश्वतं नित्यं सुखम् आत्मानन्दलक्षणं भवति, नेतरेषां बाह्यासक्तबुद्धीनामविवेकिनां स्वात्मभूतमपि, अविद्याव्यवधानात् ॥

किञ्च = further, सः हि परमेश्वरः = Supreme Lord, सर्वगतः = all pervasive, स्वतन्त्रः = free, एकः = one, न तत् समः = no equal to that, अभ्यधिकः = higher, वा = or, अन्यः = other, अस्ति = is,  वशी, सर्वम् = all, हि = indeed, अस्य = of this, जगत् = universe, वशे = in control, वर्तते = is, कुतः = why, सर्वभूतान्तरात्मा = being the Self of all, यतः = since, एकम् एव सदा = always, एकरसमात्मानम् = homogeneous, विशुद्धविज्ञानघनरूपम् = of the nature of pure Consciousness, नामरूपाद्यशुद्धोपाधिभेदवशेन बहुधा अनेकप्रकारेण = due to diverse impure conditions of name and form of various types, यः करोति = one who makes, स्वात्मसत्तामात्रेण = by His mere Existence, अचिन्त्यशक्तित्वात् = because of inscrutable power (for a jiva Maya is unknowable), तत् आत्मस्थं स्वशरीरहृदयाकाशे बुद्धौ = in the intellect, the heart space of one’s own body, चैतन्याकारेण = in the form of sentience (sense of I, individuality), अभिव्यक्तम् = manifests, इत्येतत् = this is the meaning, न = not, हि = indeed, शरीरस्य = of the body, आधारत्वम् = receptacle nature, आत्मनः = of the Self, आकाशवत् अमूर्तत्वात् = due to being formless like space, आदर्शस्थम् मुखम् इति यत् वत् = like the face seen in the mirror, तम् एतम् ईश्वरम = that Supreme Lord, आत्मानम् = the Self, ये निवृत्तबाह्यवृत्तयः = those who have withdrawn from external preoccupations, अनुपश्यन्ति आचार्यागमोपदेशमनु = following the teachings of scripture and teacher, साक्षात् = directly, अनुभवन्ति = experience, धीराः विवेकिनः = the discriminating ones, तेषां परमेश्वरभूतानाम् = of the Lord of the beings, शाश्वतं नित्यम् = eternal, सुखम् आत्मानन्दलक्षणम् = bliss of the nature of Self, भवति = is, नेतरेषां बाह्यासक्तबुद्धीनाम् = of thsoe whose intellect is attached to external objects, अविवेकिनाम् = of those who are non-discriminating ones, स्वात्मभूतम् अपि = even though being the Self, अविद्याव्यवधानात् = due to obstruction by ignorance

Further, all this universe is under His control who is that all pervasive, free, one Supreme Lord, with no equal or nothing greater. Why? Because of being the Self of all. Though always homogeneous and of the nature of pure Consciousness, by His mere Existence because of inscrutable power (for a jiva Maya is unknowable), He (apparently) makes diverse impure conditions of name and form of various types, by manifesting in the intellect, the heart space of one’s own body in the form of sentience (individuality) - this is the meaning, because the body’s receptacle nature of the Self is like that of the space due to being formless like the face seen in the mirror. Those who have withdrawn from the external preoccupations, the discriminating ones, directly experience that Supreme Lord, the Self, following the teachings of scripture and teacher. For those, who have become the Lord’s beings (identified with Him), is the eternal bliss of the nature of Self and not for those who are non-discriminating ones whose intellect is attached to external objects, even though being the Self, due to obstruction by ignorance.

Notes

This mantra and the next talks about the permanent happiness and bliss for those who realise the Self and no one else.

That Supreme Lord, the Self, is unitary. He alone is the all pervasive Reality and all else is a superimposition - so there is nothing other than Him. 

Being the substratum of all entities, all are under His control, that is their existence is dependent on Him. All of them exist and function due to His presence. Control is simply by being their very essence which makes them that.

एकम् रूपम् बहुधा करोति - Even though unitary it appears as many as explained in 2.2.9 and 2.2.10.

आत्मस्थम् - स्वशरीरहृदयाकाशे बुद्धौ चैतन्याकारेणाभिव्यक्तम्

• In the heart, golaka for antahkarana, there purusha resides like angusthamatra

• In one’s personality, in the core region, in the intellect, as illumining consciousness

• In one’s personality, in the core region, in the intellect, as reflected consciousness

निवृत्तबाह्यवृत्तयः  - those who have attained uparati, withdrawn from external pre-occupations, focussed on the teachings of the scriptures as given by a teacher, such people can realise the Self and be blissful. Not others as explained in previous mantra.

नित्योऽनित्यानां चेतनश्चेतनानाम्

एको बहूनां यो विदधाति कामान् ।

तमात्मस्थं येऽनुपश्यन्ति धीराः

तेषां शान्तिः शाश्वती नेतरेषाम् ॥१३॥

यः एकः अनित्यानाम् नित्यः (अस्ति) चेतनानाम् चेतनः (अस्ति) बहूनाम् कामान् विदधाति ये धीराः तम् आत्मस्थम् अनुपश्यन्ति तेषाम् शाश्वती शान्तिः (अस्ति तु) न इतरेषाम्।

नित्यः = eternal, अनित्यानाम् = among the non-eternals, चेतनः = the sentience, चेतनानाम् = of the sentient, एकः = one, बहूनाम् = of the many, यः = one who, विदधाति = ordains for all, कामान् = desirable objects, तम् = Him, आत्मस्थं = residing in the heart, ये = those who, अनुपश्यन्ति = realize, धीराः = the wise men, तेषाम् = of those, शान्तिः = peace, शाश्वती = eternal, न = not, इतरेषाम् = of others

The one who is  - eternal among the non-eternals, the sentience of the sentient, ordains desirable objects of the many - the wise who realise Him residing in the heart, theirs is eternal peace, but not of others.

नित्यः - नित्य, पुं, प्र, एक

अनित्यानाम् - अनित्य, पुं, ष, बहु

चेतनः - चेतन, पुं, प्र, एक

चेतनानाम् - चेतन, पुं, ष, एक

एकः - एक, पुं, प्र, एक

बहूनाम् - बहु, पुं, ष, एक

यः - यद्, पुं, प्र, एक

विदधाति - वि + धा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - डुधाञ् धारणपोषणयोः दान इत्यप्येके - जुहोत्यादिः, प्र-पु, एक 

कामान् - काम, पुं, द्वि, बहु

तम् - तद्, पुं, द्वि ,एक

आत्मस्थम् - आत्मस्थ, पुं, द्वि ,एक

ये - यद्, पुं, प्र, बहु

अनुपश्यन्ति - अनु + दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, बहु

धीराः - धीर, पुं, प्र, बहु

तेषाम् - एतद्, पुं, ष, बहु

शान्तिः - शान्ति, स्त्री, प्र, एक

शाश्वती - शाश्वती, स्त्री, प्र, एक

न - अव्ययम् 

इतरेषाम् - इतर, पुं, ष, बहु

किञ्च, नित्योऽविनाश्यनित्यानाम् विनाशिनाम् । चेतनः चेतनानां चेतयितॄणां ब्रह्मादीनां प्राणिनाम् । अग्निनिमित्तमिव दाहकत्वमनग्नीनामुदकादीनामात्मचैतन्यनिमित्तमेव चेतयितृत्वमन्येषाम् । किञ्च, स सर्वज्ञः सर्वेश्वरः कामिनां संसारिणां कर्मानुरूपं कामान् कर्मफलानि स्वानुग्रहनिमित्तांश्च कामान् यः एको बहूनाम् अनेकेषाम् अनायासेन विदधाति प्रयच्छतीत्येतत् । तम् आत्मस्थं ये अनुपश्यन्ति धीराः, तेषां शान्तिः उपरतिः शाश्वती नित्या स्वात्मभूतैव स्यात् । न इतरेषाम् अनेवंविधानाम् ॥

किञ्च = further, नित्यः अविनाशी = indestructible, अनित्यानाम् विनाशिनाम् = of those perishables, चेतनः = consciousness, चेतनानां चेतयितॄणाम् ब्रह्मादीनाम् प्राणिनाम् = all living beings from Brahma etc., अग्निनिमित्तम् इव = like caused by fire, दाहकत्वम् = capacity to burn, अनग्नीनाम् = of those that are not fire, उदकादीनाम् = of the water etc., आत्मचैतन्यनिमित्तम् = cause of sentience is the Self, एव = alone, चेतयितृत्वम् = sentiency, अन्येषाम् = of all others (beings, upadhis), किञ्च = further, सः = he, सर्वज्ञः = all knower, सर्वेश्वरः = Lord of all, कामिनाम् = of those with desires, संसारिणाम् = of transmigratory beings, कर्म अनुरूपम् = according to their action, कामान् = desirables, कर्मफलानि = results of action, स्वानुग्रहनिमित्तान् = caused by his own grace, च = and, कामान् यः एको = one who is one, बहूनाम् अनेकेषाम् = of many people, अनायासेन = with no effort, विदधाति प्रयच्छति = gives, इत्येतत् = this is the meaning, तम् = that (Lord), आत्मस्थं = within oneself, ये = who, अनुपश्यन्ति = follow the teachings,  धीराः = those wise people, तेषां = of those, शान्तिः उपरतिः = relaxation, शाश्वती नित्या = eternal, स्वात्मभूता एव = their own nature indeed, स्यात् = will be, न इतरेषाम् अनेवंविधानाम्  = the ways of others

Further, it is indestructible among those perishables. It is the Consciousness of all living beings from Brahma to the stump of a tree. Like the water which has no heat has the capacity to burn caused by the fire, similarly the cause of sentience of all beings is the Self alone. Further, he is the One, all knower, the Lord of all, who out of grace, effortlessly bestows the desirables to the many transmigratory beings with desires according to their actions - this is the meaning. Those wise people who follow the teachings see the Lord within oneself - only of those is the eternal peace which is their own nature indeed, but not of the others.

Notes

This mantra deals with nature of self, where to see it, who sees it, how to see it, what is the result.

All objects with names and forms are perishables, upadhis which are vikaras of panca mahabhutas, they are made of gross material and hence when their cause withdraws, they degenerate. But their substratum, the underlying Existence principle, the Self, is eternal. Therefore, the Self is the imperishable one among the perishables as it is their substratum and the perishable is a superimposition on the substratum.

Self is the sentience that makes the beings sentient. Sentience is reflection of Consciousness in the subtle अन्तः-करण. This reflected Consciousness is called जीव in whose presence कार्य-करण-सङ्घात functions. Just as water which has no capacity to burn when heated acquires that capacity due to fire, so also the inert matter has no ability to be sentient, i.e. be aware of itself, sense the surroundings and act accordingly, unless it acquires sentience which arises from the subtle inert अन्तः-करण reflecting that Consciousness which is its substratum.

These sentient beings, who perform actions to fulfill their desires, are accordingly given the results of the actions as per the Lord’s mere wish. The Lord is compassionate to bestow only those desirables to the sentient being that would attenuate his or her ignorance of the Self. The Lordliness implies this very complicated endeavor of bestowing desirables to the beings through other beings while keeping the best scenarios for all is effortless.

The one who realises this Lord as the Self following the teachings of the scriptures as taught by a teacher will attain eternal peace. The word attainment here implies realisation because that peace is their nature always and hence it is not an attainment. And since this peace is their very nature, it is eternal, as whatever is one’s nature, is never lost. Not others who still identify themselves with a perishable upadhi and hence undergo the cycle of birth and death characterised by pain and misery. These others are of three types:

• Those who have never received the teachings of scriptures to realise the Self

• Those who after having received the teachings are striving to realise that identity 

• Those who after having received the teachings ignore it completely due to lack of viveka and vairagya.

Saguna and nirguna aspects are presented in mantras 12 and 13

Vashi - the whole world is under is its grasp, as it is cause for all - sarvabhutantaraaatma

It is one that appears as many - एकं रूपं बहुधा यः करोति ।

एकं रूपं बहुधा यः करोति । - upadana karana, immanent

एको बहूनां यो विदधाति कामान्। - nimitta karana, transcendent, staying apart it dispenses results of action.

How do i see the Self? - next two mantras

तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् ।

कथं नु तद्विजानीयां किमु भाति विभाति वा ॥१४॥

(ब्रह्मणाः) तत् अनिर्देश्यम् परमम् सुखम् एतत् (प्रत्यक्षम्) इति मन्यन्ते। कथम् नु (अहम्) तत् (सुखम्) विजानीयाम्। किम् उ (तत्) भाति विभाति वा। 

तत् = that, एतत् = this, इति = thus, मन्यन्ते = realise, अनिर्देश्यम् = indescribable, परमम् सुखम्  = greatest happiness, कथम् = how, नु तत् विजानीयाम् = I will know, किम् उ भाति = shine by itself, विभाति = shine distinctly in various objects, वा = or

(The wise) realise that indescribable bliss (directly) as this. How will I know that (bliss)? Does (that) shine by itself or shine distinctly in various objects?

तत् - तद्, नपुं, प्र, एक

एतत् - एतद्, पुं, प्र, एक

इति - अव्ययम् 

मन्यन्ते - मन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - मनँ ज्ञाने - दिवादिः, प्र-पु, बहु

अनिर्देश्यम् - अनिर्देश्य, नपुं, प्र, एक

परमम् - परम, नपुं, प्र, एक

सुखम् - सुख, नपुं, प्र, एक

कथम् - अव्ययम्

नु - अव्ययम् 

तत् - तद्, नपुं, प्र, एक

विजानीयाम् - वि + ज्ञा धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मैपदम् - ज्ञा अवबोधने - क्र्यादिः, उ-पु, एक

किम् - किम्, नपुं, प्र, एक

उ - निपात

भाति - भा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भा दीप्तौ - अदादिः, प्र-पु, एक

विभाति - वि + भा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भा दीप्तौ - अदादिः, प्र-पु, एक

वा - अव्ययम्

यत्तदात्मविज्ञानसुखम् अनिर्देश्यं निर्देष्टुमशक्यं परमं प्रकृष्टं प्राकृतपुरुषवाङ्मनसयोरगोचरमपि सन्निवृत्तैषणा ये ब्राह्मणास्ते तदेतत्प्रत्यक्षमेवेति मन्यन्ते, कथं नु केन प्रकारेण तत्सुखमहं विजानीयाम् इदमित्यात्मबुद्धिविषयमापादयेयं यथा निवृत्तविषयैषणा यतयः । किमु तत् भाति दीप्यते प्रकाशात्मकं तत् यतोऽस्मद्बुद्धिगोचरत्वेन विभाति विस्पष्टं दृश्यते किं वा नेति ॥

यत् तत् = that which, आत्मविज्ञानसुखम् = happiness of Self-knowledge, अनिर्देश्यं निर्देष्टुम् अशक्यम् = inability to describe, परमं प्रकृष्टम् = highest, प्राकृतपुरुषवाङ्मनसयोः = of the speech and mind of a common person, अगोचरम् = incomprehensible, अपि = even, सत् निवृत्तैषणाः = given up the desires, ये ब्राह्मणाः ते = those seekers of knowledge, तत् एतत्प्रत्यक्षम् एव = that as this directly, इति मन्यन्ते = know, कथं नु केन प्रकारेण = by what method, तत् सुखम् = that happiness, अहम् = I, विजानीयाम् = may know, इदम् = this, इति आत्मबुद्धिविषयम् = object of my own knowledge, आपादयेयम् = may achieve, यथा = just as, निवृत्तविषयैषणाः = given up desires, यतयः = strivers, किमु तत् भाति दीप्यते = does it shine (reveal), प्रकाशात्मकम् तत् यतः = since that is of the nature of Consciousness, अस्मत् बुद्धिगोचरत्वेन = by comprehension of my intellect, विभाति विस्पष्टम् दृश्यते = in a specific way (manifest) seen, किम् = what, वा न इति = or not

That which is the happiness of Self-knowledge, indescribable, the highest, even though incomprehensible for the speech and mind of a common person, those seekers of knowledge who have given up the desires, know it as “this” directly. By what method, I may know that happiness as this - an object of my own knowledge, just as strivers who have given up desires achieve? 

Does it shine (manifest)? Since that is of the nature of Consciousness, is it seen in a specific way by comprehension of my intellect? Or is it not?

Notes

Brahman cannot be comprehended by sense and mind and hence it is difficult to realise. It is Paramam - utkRsHTam, niratishayam, anupamam. Those with desires, प्राकृत-पुरुष, असंस्कृत-पुरुष, can never realise Brahman as the Self as “this”. They will only see it as an object as “that”. But those who have given up desires entirely, धीर, see the Brahman as “this”, the very Self. So how can one achieve such a vision?

Does Brahman reveal itself generally (भाति) through the perceiver or does it reveal itself in a specific way (विभाति) through the objects perceived? 

न तत्र सूर्यो भाति न चन्द्रतारकं

नेमा विद्युतो भान्ति कुतोऽयमग्निः ।

तमेव भान्तमनुभाति सर्वं

तस्य भासा सर्वमिदं विभाति ॥१५॥

तत्र (ब्रह्मणि) सूर्यः न भाति चन्द्रतारकम् (च) न (भाति) इमा विद्युतः (च) न भान्ति कुतः अयम् अग्निः (भाति वा)। तम् (परमेश्वरम्) एव भान्तम् सर्वम् अनुभाति। तस्य (ब्रह्मणः) भासा सर्वम् इदम् विभाति। 

न = not, तत्र = there, सूर्यः = the sun, भाति = reveals (shines), न = not, चन्द्रतारकम् = moon and stars, न = not, इमाः = these, विद्युतः = bolts of lightning, भान्ति = reveal (shine), कुतः = what to say about, अयम् = this, अग्निः = fire, तम् = Him, एव = alone, भान्तम् = shining, अनुभाति = are revealed due to, सर्वम् = all, तस्य = His, भासा = by light, सर्वम् = all, इदम् = this, विभाति = reveals

The sun does not reveal Brahman, neither the moon and stars reveal It, nor the bolts of lightning, then what to say about this fire? All these are revealed due to Him shining (Consciousness within as the Self). By His revealing power, all this reveal (themselves).

न - अव्ययम्

तत्र - अव्ययम् 

सूर्यः - सूर्य, पुं, प्र, एक

भाति - भा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भा दीप्तौ - अदादिः, प्र-पु, एक

न - अव्ययम् 

चन्द्रतारकम्

न - अव्ययम्

इमाः - इदम्, स्त्री, प्र, बहु

विद्युतः - विद्युत्, स्त्री, प्र, बहु

भान्ति - भा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भा दीप्तौ - अदादिः, प्र-पु, बहु

कुतः - अव्ययम्, तद्धितान्तरूपाणि - किम् + तसिल्

अयम् - इदम्, पुं, प्र, एक

अग्निः - अग्नि, पुं, प्र, एक

तम् - तद्, पुं, द्वि, एक

एव - अव्ययम् 

भान्तम् - भान्त, पुं, द्वि ,एक

अनुभाति - अनु + भा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भा दीप्तौ - अदादिः, प्र-पु, एक

सर्वम् - सर्व, नपुं, प्र, एक

तस्य - एतद्, पुं, ष, एक

भासा - भास्, नपुं, तृ, एक

सर्वम् - सर्व, नपुं, प्र, एक

इदम् - इदम्, नपुं, प्र, एक

विभाति - वि + भा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भा दीप्तौ - अदादिः, प्र-पु, एक

अत्रोत्तरमिदम् — भाति च विभाति चेति । कथम् ? न तत्र तस्मिन्स्वात्मभूते ब्रह्मणि सर्वावभासकोऽपि सूर्यः भाति तद्ब्रह्म न प्रकाशयतीत्यर्थः । तथा न चन्द्रतारकम् , नेमा विद्युतो भान्ति, कुतः अयम् अस्मद्दृष्टिगोचरः अग्निः । किं बहुना ? यदिदमादित्यादिकं भाति तत् तमेव परमेश्वरं भान्तं दीप्यमानम् अनुभाति अनुदीप्यते । यथा जलोल्मुकादि अग्निसंयोगादग्निं दहन्तमनुदहति न स्वतः, तद्वत् । तस्यैव भासा दीप्त्या सर्वमिदं सूर्यादि विभाति । यत् एवं तदेव ब्रह्म भाति च विभाति च । कार्यगतेन विविधेन भासा तस्य ब्रह्मणो भारूपत्वं स्वतोऽवगम्यते । न हि स्वतोऽविद्यमानं भासनमन्यस्य कर्तुं शक्यम् , घटादीनामन्यावभासकत्वादर्शनात् भारूपाणां च आदित्यादीनां तद्दर्शनात् ॥

अत्र उत्तरम् इदम् = this is the answer, भाति च विभाति च इति = reveal itself and reveals in a special way, कथम् = how, न तत्र तस्मिन् = in that, स्वात्मभूते ब्रह्मणि = in the Self which is Brahman, सर्वावभासकः अपि = even though the illuminator of all, सूर्यः भाति = sun shines, तत् ब्रह्म न प्रकाशयति = the sun does not reveal Brahman, इत्यर्थः = this is the meaning, तथा = similarly, न चन्द्रतारकम् = not the moon or stars, न इमाः विद्युतो भान्ति = these lightnings  shine not, कुतः = what to say, अयम् = this, अस्मत् दृष्टिगोचरः = graspable by our vision, अग्निः = the fire, किम् बहुना = what more, यत् इदम् आदित्यादिकम् = sun etc., भाति = shine, तत् तमेव परमेश्वरम् = Lord, भान्तं दीप्यमानम् = shining, अनुभाति अनुदीप्यते = thereafter shines, यथा = just as, जल-उल्मुक-आदि = water, incense stick etc., अग्निसंयोगात् = associated with fire,अग्निम् दहन्तम् अनुदहति = following the radiance of the fire, burns, न स्वतः = not by itself, तद्वत् = like that, तस्य एव भासा दीप्त्या = by that’s consciousness, सर्वमिदं सूर्यादि = sun etc., विभाति  = reveal, यत् एवम्  तत् एव = since that is in this way indeed, ब्रह्म भाति = Brahman shining, च = and, विभाति च कार्यगतेन विविधेन भासा = by the various shining created objects, तस्य ब्रह्मणः = of that Brahman, भारूपत्वम् = nature of shining, स्वतः = by itself, अवगम्यते = known, न = not, हि स्वतः = because by itself, अविद्यमानम् = not having, भासनम् = shine, अन्यस्य कर्तुम् शक्यम् = to another possible to do, घटादीनाम् = of the pots etc., अन्यावभासकत्वादर्शनात् = due to them not seen to illuminate others,भारूपाणाम् = luminous, च = and, आदित्यादीनाम् = of the sun, etc., तत् दर्शनात् = from that observation

This is the answer - it generally reveals itself and it reveals in a special way. How? Even though the Sun is the illuminator of all, it does not shine in that Brahman which is the Self, i.e., the sun does not reveal Brahman - this is the meaning. Similarly, neither the moon nor the stars. These lightnings also shine not. What to say of this fire that is graspable by our vision? What more? Following that shining Lord, all this sun etc. shine just as water, incense sticks etc., when associated with fire, burn following the radiance of the fire, but not by themselves - like that. By the effulgence of that consciousness, the sun reveals itself. Since that is in this way indeed, Brahman shines itself and shines in various ways. By the effulgence of various objects the nature of the shining of Brahman by itself is known because the luminosity that is not intrinsic cannot be given to others. It is not seen that pots etc. illuminate others unlike the luminous entities such as sun - from that observation.

Notes
This mantra presents the fact that Consciousness cannot be revealed by the known luminaries such as sun, etc In fact, all entities including these luminaries are revealed due to Consciousness. The necessity of Consciousness as the substratum in this revelation is presented at both levels: the subject, the experiencer and the object, the experienced.

The word ‘shine’ or ‘illuminate’ in the terms of awareness is making oneself available to be experienced while in physical terms it means simply throwing physical light upon. The sun, which illuminates all objects physically to bring them into one’s awareness, cannot illuminate Brahman, i.e. bring it into one’s awareness, as it is not a material object that can be revealed by the sun’s physical light. So also, the light of the moon, stars and lightning cannot bring Brahman into one’s awareness. If such heavenly cosmic luminaries cannot reveal Brahman with their physical light, what to say about this fire which is graspable by a human?

In any experience, there is the subject, the experiencer and the object, the experienced. The substratum of both this is Consciousness is established by this mantra.

तमेव भान्तमनुभाति सर्वम् - Consciousness as the substratum of the subject

In fact, it is the other way round. In the light of Consciousness, Brahman, these very luminaries are revealed. Without the Consciousness appearing as sentience, I - the knower, even the luminaries presence is not known. Without the experiencer, there is no object to be experienced. Hence only in the light of Consciousness, the Self, these luminaries are experienced. That’s why it is said that because the Self is shining भाति or in other words it being self-effulgent (its nature of bringing into awareness) all the luminaries which physically illuminate objects in this world are also revealed. Thus the shining or revelation of these luminaries is dependent on the shining or revealing nature of the Self (भाति) and hence their revelation is called अनुभाति dependent on the shining of the Self. अनु means पश्चात् following and therefore, it means dependent upon. Thus Brahman reveals itself generally as the Self.

तस्य भासा सर्वमिदम् विभाति  - Consciousness as the substratum of the object

Moreover, the effulgence of all objects both luminaries and non-luminaries - the ability of revelation of all objects to make their presence available through the various characteristics specific to that object in the form of शब्द-स्पर्श-रूप-रस-गन्ध, indicates the nature of the shining of Brahman which is the substratum of these objects because unless the effulgence is intrinsic to Brahman it cannot be given to others. Hence Brahman is revealed indirectly through all objects with various specific characteristics that are revealed or perceptible. Therefore, Brahman is also said to be विभाति - shining variously in and through all these objects. Thus Brahman also reveals itself in a specific way through the objects.

Tameva bhaantam ….- revealing itself, it makes all else to reveal itself.

Being existence, it lends existence to others too. Objects have borrowed existence, seem to exist, they reveal themselves.

I shine, all else shines.

That Consciousness, the Lord, antaryami, ekah shining, that cetana shining, nitya shining, --- that being effulgent, brilliant, 

Anu - paschat, first I and then the world. What is time - only when I is there, when you are awake. What is space - only when you re awake. What are these objects - only when you are awake. time-space -objects have relevance only when I is there.

Asti-bhati-priya is my nature, nama-rupa exist, become available for perception - ability to reveal itself, all due to me. Every entity is liked by someone - so there is priya in everything.

I am consciousness, i lend my existence, power to reveal and blissful nature to objects   - they appear to exist, reveal themselves and are liked.

The ability to shine of sun etc., is due to Brahman’s shining nature. Asti is existence, and bhaati is availability to perceive, priya is pleasurability.

Nature of shining of Brahman is natural,  it is known, because it is the Self. No one can say I am not here.

Only those that have asti, bhaati and priya as nature can lend to others.

Sun borrows its existence and hence it shines too, it makes itself available. Sine they have asti, they have bhaati and since they have value in life, they are priya.

I have my true shine, there is manifold shine of this world which are particular shine that have variation.

इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

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ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः ।

तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।

तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥१॥

एषः सनातनः अश्वत्थः ऊर्ध्वमूलः अवाक्शाखः (अस्ति)। तत् (वृक्षस्य मूलम्) एव शुक्रम् तत् ब्रह्म तत् एव अमृतम् उच्यते । तस्मिन् सर्वे लोकाः श्रिताः (सन्ति)। कश्चन उ तत् न अत्येति । एतत् वै तत् । 

ऊर्ध्वमूलः = roots are high, अवाक्शाखः = branches are low, एषः = this, अश्वत्थः = ashvattha, सनातनः = ancient, तत् = that, एव = alone, शुक्रम् = bright, तत् = that, एव = alone, शुक्रम् = effulgent, तत् = that, ब्रह्म = Brahman, तत् = that, एव = alone, अमृतम् = immortal, उच्यते = is said, तस्मिन् = in that, लोकाः = worlds, श्रिताः = supported, सर्वे = all, तत् = that, उ न = not, अत्येति = goes beyond, कश्चन = anyone, एतत् = this, वै = verily is, तत् = that

ऊर्ध्वमूलः - ऊर्ध्वमूल, पुं, प्र, एक

अवाक्शाखः - अवाक्शाख, पुं, प्र, एक

एषः - एतद्, पुं, प्र, एक

अश्वत्थः - अश्वत्थ, पुं, प्र, एक

सनातनः - सनातन, पुं, प्र, एक

तत् - तद्, नपुं, प्र, एक

एव - अव्ययम्

शुक्रम् - शुक्र, नपुं, प्र, एक

तत् - तद्, नपुं, प्र, एक

ब्रह्म - ब्रह्म, नपुं, प्र, एक

तत् - तद्, नपुं, प्र, एक

एव - अव्ययम्

अमृतम् - अमृत, नपुं, प्र, एक

उच्यते - ब्रू धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

तस्मिन् - तद्, 

लोकाः - लोक, पुं, प्र, बहु

श्रिताः - श्रित, पुं, प्र, बहु

सर्वे - सर्व, पुं, प्र, बहु

तत् - तद्, नपुं, प्र, एक

उ - निपात

न - अव्ययम्

अत्येति - अति + इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - इण् गतौ - अदादिः, प्र-पु, एक

कश्चन - चित्-चन-अपि प्रयोगाः - किम्-पुं + चन, प्र, एक

एतत्

वै - अव्ययम्

तत्

This ancient ashvattha has roots high and branches low. That (cause of the tree) is indeed effulgent, That is Brahman, and That alone is said to be immortal. In That, all worlds are supported, no one can transcend That.

तूलावधारणेनैव मूलावधारणं वृक्षस्य यथा क्रियते लोके, एवं संसारकार्यवृक्षावधारणेन तन्मूलस्य ब्रह्मणः स्वरूपावदिधारयिषया इयं षष्ठी वल्ली आरभ्यते । ऊर्ध्वमूलः ऊर्ध्वं मूलं यत् तद्विष्णोः परमं पदमस्येति सोऽयमव्यक्तादिस्थावरान्तः संसारवृक्षः ऊर्ध्वमूलः । वृक्षश्च व्रश्चनात् विनश्वरत्वात् । अविच्छिन्नजन्मजरामरणशोकाद्यनेकानर्थात्मकः प्रतिक्षणमन्यथास्वभावः मायामरीच्युदकगन्धर्वनगरादिवद्दृष्टनष्टस्वरूपत्वादवसाने च वृक्षवदभावात्मकः कदलीस्तम्भवन्निःसारः अनेकशतपाषण्डबुद्धिविकल्पास्पदः तत्त्वविजिज्ञासुभिरनिर्धारितेदन्तत्त्वः वेदान्तनिर्धारितपरब्रह्ममूलसारः अविद्याकामकर्माव्यक्तबीजप्रभवः अपरब्रह्मविज्ञानक्रियाशक्तिद्वयात्मकहिरण्यगर्भाङ्कुरः सर्वप्राणिलिङ्गभेदस्कन्धः तत्तत्तृष्णाजलासेकोद्भूतदर्पः बुद्धीन्द्रियविषयप्रवालाङ्कुरः श्रुतिस्मृतिन्यायविद्योपदेशपलाशः यज्ञदानतपआद्यनेकक्रियासुपुष्पः सुखदुःखवेदनानेकरसः प्राण्युपजीव्यानन्तफलः तत्तृष्णासलिलावसेकप्ररूढजटिलीकृतदृढबद्धमूलः सत्यनामादिसप्तलोकब्रह्मादिभूतपक्षिकृतनीडः प्राणिसुखदुःखोद्भूतहर्षशोकजातनृत्यगीतवादित्रक्ष्वेलितास्फोटितहसिताक्रुष्टरुदितहाहामुञ्चमुञ्चेत्याद्यनेकशब्दकृततुमुलीभूतमहारवः वेदान्तविहितब्रह्मात्मदर्शनासङ्गशस्त्रकृतोच्छेदः एष संसारवृक्ष अश्वत्थः अश्वत्थवत्कामकर्मवातेरितनित्यप्रचलितस्वभावः । स्वर्गनरकतिर्यक्प्रेतादिभिः शाखाभिः अवाक्शाखः, अवाञ्चः शाखा यस्य सः, सनातनः अनादित्वाच्चिरप्रवृत्तः । यदस्य संसारवृक्षस्य मूलं तदेव शुक्रं शुभ्रं शुद्धं ज्योतिष्मत् चैतन्यात्मज्योतिःस्वभावं तदेव ब्रह्म सर्वमहत्त्वात् । तदेव अमृतम् अविनाशस्वभावम् उच्यते कथ्यते सत्यत्वात् । वाचारम्भणं विकारो नामधेयमनृतमन्यदतो मर्त्यम् । तस्मिन् परमार्थसत्ये ब्रह्मणि लोकाः गन्धर्वनगरमरीच्युदकमायासमाः परमार्थदर्शनाभावावगमनाः श्रिताः आश्रिताः सर्वे समस्ताः उत्पत्तिस्थितिलयेषु । तदु तद्ब्रह्म नात्येति नातिवर्तते मृदादिकमिव घटादिकार्यं कश्चन कश्चिदपि विकारः । एतद्वै तत् ॥

तूलावधारणेन = by knowing the cotton, एव = alone, मूलावधारणम् वृक्षस्य = the knowing of the of the tree s the cause, यथा = just as, क्रियते = is done, लोके = in this world, एवम् = in the same way, संसारकार्यवृक्षावधारणेन = by knowing the effect of the tree of transmigration, तत् मूलस्य ब्रह्मणः स्वरूपावदिधारयिषया = with the desire to ascertain the nature of Brahman as the root, इयम् षष्ठी वल्ली आरभ्यते = this sixth valli begins.

ऊर्ध्वमूलः ऊर्ध्वम् मूलम् = roots are higher or superior, यत् तत् विष्णोः परमम् पदम् = that which is the Supreme state of Vishnu, अस्य = of this, इति सः = that, अयम् = this, अव्यक्तादिस्थावरान्तः = Prakriti and its effects from Brahma to a stump of a tree, संसारवृक्षः = tree of transmigration, ऊर्ध्वमूलः = superior cause, वृक्षः = the tree, च = because (and), व्रश्चनात् विनश्वरत्वात् = due to being perishable by being cut. अविच्छिन्नजन्मजरामरणशोकाद्यनेकानर्थात्मकः = of the nature of evils such as birth, old age, death, grief, etc., प्रतिक्षणम् = every moment, अन्यथास्वभावः = of different nature, मायामरीच्युदकगन्धर्वनगरादिवत् = like the magic, water in mirage, city in clouds, etc., दृष्टनष्टस्वरूपत्वात् = due to its nature being of changing from whats seen, अवसाने च = and in the end (when Self-knowledge is attained), वृक्षवत् = like a tree, अभावात्मकः = it disappears, कदलीस्तम्भवत् = like the stump of a plantain tree, निसारः = without any thick wood in the core, अनेकशतपाषण्डबुद्धिविकल्पास्पदः = doubtful descriptions by the various schools contrary to Vedas, तत्त्वविजिज्ञासुभिः = by the seekers of Truth, अनिर्धारितेदन्तत्त्वः = reality not determiniable as “this”, वेदान्तनिर्धारितपरब्रह्ममूलसारः = Brahman is the essence as ascertained by Vedanta, अविद्याकामकर्माव्यक्तबीजप्रभवः = born from the seed of unmanifest which is papa-punya, vasana and ignorance, अपरब्रह्मविज्ञानक्रियाशक्तिद्वयात्मकहिरण्यगर्भाङ्कुरः = the lower Brahman of Hiranyagarbha in the nature of knowledge and action is the sprout, सर्वप्राणिलिङ्गभेदस्कन्धः = the trunk is the sukshma-sharira of all beings, तत् तत् तृष्णाजलासेकोद्भूतदर्पः = its vigour is the sprinkling of water of desire, बुद्धीन्द्रियविषयप्रवालाङ्कुरः = the auxiliary leaf-buds are the objects of mind and sense-organs, श्रुतिस्मृतिन्यायविद्योपदेशपलाशः = the teaching of knowledge of sruti, smrti, logic are the leaves, यज्ञदानतपआद्यनेकक्रियासुपुष्पः = various actions of sacrifice, offering, austerities, etc., are the fruits,  सुखदुःखवेदनानेकरसः = various tastes are the experiences of happiness and sorrow, प्राण्युपजीव्यानन्तफलः = fruits are the subsistence of all beings, तत् तृष्णासलिलावसेकप्ररूढजटिलीकृतदृढबद्धमूलः = the roots that become firm, entwined and well-developed by the waters of desire, सत्यनामादिसप्तलोकब्रह्मादिभूतपक्षिकृतनीडः  = the worlds named  satya etc., are nests build by birds such as Brahma, beings, etc., प्राणि-सुख-दुःखोद्भूत-हर्ष-शोक-जात-नृत्य-गीतवादि-त्रक्ष्वेलितास्फोटित-हसिताक्रुष्टरुदित-हाहा-मुञ्च-मुञ्चेत्याद्यनेकशब्द-कृत-तुमुलीभूत-महारवः = tumultous noise created by various sounds of “ha ha” due to dance, singing, instrumental music, playing, clapping, laughing, extreme anger, crying, arising from joy and grief that come from pleasure and pain of the beings, वेदान्तविहितब्रह्मात्मदर्शनासङ्गशस्त्रकृतोच्छेदः = cut by the weapon of detachment from Self-knowledge as presented in Vedanta, एषः = this, संसारवृक्षः = tree of samsara. अश्वत्थः = अश्वत्थवत् = like ashvattha (that which has no tomorrow), कामकर्मवातेरितनित्यप्रचलितस्वभावः = ever in continuous motion propelled by the winds of desire and action, स्वर्गनरकतिर्यक्प्रेतादिभिः = by the ghosts, animals, hell, heaven, शाखाभिः = with branches, अवाक्शाखः अवाञ्चः शाखाः यस्य सः = that whose branches are lower, सनातनः अनादित्वात् = due to being beginningless, चिरप्रवृत्तः = forever, यदस्य = which of this, संसारवृक्षस्य मूलम् = root of samsara tree, तदेव = that indeed, शुक्रम् शुभ्रम् = white, शुद्धम् = pure (untainted by object characteristics), ज्योतिष्मत् = effulgent, चैतन्यात्मज्योतिः स्वभावम् = nature of self-effulgent Consciousness, तदेव ब्रह्म = that is Brahman indeed, सर्वमहत्त्वात् = due to being greatest of all, तदेव = that alone, अमृतम् अविनाशस्वभावम् = the nature of indestructibility, उच्यते कथ्यते = said, सत्यत्वात् = due to being the truth, वाचारम्भणम् = that which is spoken by speech, विकार: = change, नामधेयम् = name indeed, अनृतम् = untrue, अन्यत् = different from, अतः = therefore, मर्त्यम् = destructible, तस्मिन् परमार्थसत्ये ब्रह्मणि = in this absolute reality, Brahman, लोकाः = worlds, गन्धर्वनगरमरीच्युदकमायासमाः = equal to illusory mirage, city in clouds, etc., परमार्थदर्शनाभावावगमनाः = known as false when vision of Reality, श्रिताः आश्रिताः = take recourse, सर्वे समस्ताः = all, उत्पत्तिस्थितिलयेषु = at all the times - creation, sustenance and dissolution, तदु तद्ब्रह्म = that Brahman, न अत्येति न अतिवर्तते = not trangresses, मृदादिकम् इव = like the clay, घटादिकार्यम् = the products of pots, etc., कश्चन कश्चित् अपि = even anything, विकारः = change, एतद्वै तत् = this is that.

Just as in this world, by knowing the cotton, the knowing of its cause as the tree is done indeed, in the same way, this sixth valli begins with the desire to ascertain the nature of Brahman as the cause (of this creation) by knowing the effect of the tree of transmigration.

The roots are higher or superior - that is the Supreme state of Vishnu. This tree of transmigration from Prakriti to the stump of a tree has its cause higher (superior, the Supreme state of Vishnu). And it is a tree due to it being perishable by being cut. It is of the nature of evils such as birth, old age, death, grief, etc., of different nature every moment like the magic, water in mirage, city in clouds, etc., due to its nature being of changing from what's seen, and in the end (when Self-Knowledge is attained) like a tree is disappears, it is like the stump of a plantain tree without any essence (core), it has doubtful descriptions by the various schools contrary to Vedas, its reality is not determinable as “this” with its essence being Brahman as ascertained by Vedanta by the seekers of Truth, born from the seed of unmanifest which is papa-punya, vasana and ignorance, the lower Brahman of Hiranyagarbha in the nature of knowledge and action is the sprout, the trunk is the sukshma-sharira of all beings, its vigour is the sprinkling of water of desire, the auxiliary leaf-buds are the objects of mind and sense-organs, the teaching of knowledge of sruti, smrti, logic are the leaves, various actions of sacrifice, offering, austerities, etc., are the fruits - fruits are the subsistence of all beings, the roots that become firm, entwined and well-developed by the waters of desire, the worlds named satya etc., are nests build by birds such as Brahma, beings, etc., tumultuous noise created by various sounds of “ha ha” due to dance, singing, instrumental music, playing, clapping, laughing, extreme anger, crying, arising from joy and grief that come from pleasure and pain of the beings, cut by the weapon of detachment from Self-knowledge as presented in Vedanta, this is the tree of samsara, like ashvattha (that which has no tomorrow), ever in continuous motion propelled by the winds of desire and action, with branches which are lower called अवाक्शाखः like the worlds of ghosts, animals, hell, heaven, etc., due to being beginningless, forever. The root of this samsara tree is indeed pure white, effulgent, of the nature of self-effulgent Consciousness, that is Brahman indeed due to being the greatest of all alone, that alone is said to be the nature of immortality due to being the truth, “that which is spoken by speech is named change indeed”, different from it is untrue, therefore destructible. In that absolute reality, Brahman, all the worlds which are like illusory mirage, city in clouds, etc., known as false when there is vision of Reality, take recourse at all times in all states (creation, sustenance and dissolution), do not transgress that Brahman, like the products of pots, etc. do not transgress the clay even a wee bit in their changes. This is that.

Notes

Many methodologies for adhyaropa apavada (negation of deliberate superimposition) have been given - Rtam pibantau, puram ekadasha, here is another one. Here the samsara, which is all that is experienced and inferred, is considered a tree that is visible above the ground while Brahman, which is the cause of samsara as its substratum, is the root of this tree.

Sankaracharya introduces this metaphor using this scenario: A cotton tree in summer breaks the cotton pods, and the silk cotton gets swept away to far off places because of the wind. So if you are not seeing the tree itself, but you see the cotton spread out everywhere, then you know a cotton tree is somewhere around. Mula - the cause, in this case, the cotton tree, is not seen, but its presence is inferred from seeing the cotton spread everywhere, the effect. 

In this metaphor, अश्वत्थ (Ficus religiosa) tree - न श्व स्थः - that which has no tomorrow meaning it is अनित्य, is apt for सम्यक् सरति इति सम्सारः (that which moves well). Samsara is the visible portion of the tree which is the experiencer, experienced and experience - त्रिपुटि in the three states: causal, subtle and gross. Brahman, the imperceptible, is considered the root of this tree and hence it is superior to the shoot, samsara, being its cause as its substratum rendering it a state of existence. Therefore, the word ऊर्ध्व in this mantra is not spatially up, but it simply means higher or superior in status - similar to the mantra of hierarchy given earlier - objects are greater than indriya etc. Tat vishnoh parmam padam - described earlier, is the mula. Even if we take ऊर्ध्व to be literally up, the upside down imagery will convey the fact that the sustenance for samsara flows from subtler to the grosser, as seen in the creation process from Prakriti to pancikrta prapanca, symbolically arranged from top to down.

This tree of transmigration, samsara, from Prakriti to the stump of a tree is visualised as a tree due to it being perishable by being cut. It is destroyed when the knowledge of Self dawns. It is of the nature of evils such as birth, old age, death, grief, etc., of different nature every moment like the magic, water in mirage, city in clouds, etc., due to its nature being of changing from what's seen, and in the end (when Self-Knowledge is attained) like a tree is disappears, it is like the stump of a plantain tree without any essence (core), it has doubtful descriptions by the various schools contrary to Vedas, its reality is not determinable as “this” with its essence being Brahman as ascertained by Vedanta by the seekers of Truth. 

1.

Root

Brahman

2.

Shoot - Overall

Samsara

3.

Seed

Ignorance-Desire-Action, vasana, papa-punya

4.

Sprout

Hiranyagarbha

5.

Leaves

Scriptures

6.

Flowers

Actions - charity, service, austerity, etc.

7.

Tastes

Happiness and sorrow

8.

Sounds under it

dance, singing, instrumental music, playing, clapping, laughing, extreme anger, crying, arising from joy and grief that come from pleasure and pain of the beings

9.

Fruits

various actions of sacrifice, offering, austerities, etc.,

10.

Trunk

Subtle bodies of jivas

11.

Vigor of growth

desires of creatures

12.

Nests and nestlings

worlds and its creatures, Brahma etc

This tree can be cut by the weapon of detachment from Self-knowledge as presented in Vedanta. Self-knowledge once attained will permanently cut this tree of samsara as the entire samsara will then not be seen as having an independent reality. The fact that in ignorance one sees this samsara to be real, something that can give happiness and therefore indulges in and also preserves & nurtures it to get more enjoyment out of it, even though one ends up in sorrow ultimately. Self-knowledge will remove the notion of reality and enjoyability from this samsara and that itself is said to be cutting off the tree as it loses its status of independent existence completely.

तस्मिन् सर्वे लोकाः श्रिताः (सन्ति)। 

In this Brahman, all worlds take refuge or get supported because it is the substratum of all the worlds as the Existence principle. All existent things have this Brahman as substratum. A rope mistaken as snake is the substraत्um for the snake without which it does not even exist. So also, the worlds, a superimposition of sensory perception like name and form on Brahman, have no basis without Brahman.

कश्चन उ तत् न अत्येति ।

Nothing can transcend this Existence implies they cannot be anything other than Existence even when they undergo changes. The changes are all perceived on the substratum Brahman, but Brahman remains unaffected. वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्’ (छा. उ. ६ । १ । ४) - modification which has speech alone as its cause and it is in name only (form, sense perceptions).

व्रश्चनात्  - व्रश् छेदने - to cut

Joy is the knock of sorrow.

वेदान्तनिर्धारितपरब्रह्ममूलसारः - up to here there is general description of samsara. From now on its specifics wrt individual are mentioned.

Seed is given first

Then the sprout is mentioned

Apara-brahma is Hiranyagrabha. Sometimes only two powers are mentioned, other times three - ichcha is separately mentioned.

Skandha - the branchless, the trunk

Terminal leaf-buds  - end of a branch and auxiliary leaf-buds - that are in between.

Palasah is leaf which nourishes a tree.

mahaaravaH - sound or noise, ha ha - suffering and joy.

This tree is full of pain and suffering, needs to be cut. Using detachment, not ordinary one, but that is born of Self-knowledge through Vedanta.

अव्यक्तादिस्थावरान्तः is one word for samasara vrksha. Avyakrta and vyakrta - two portions of the tree, the roots are unmanifest and the shoot is manifest. 

Kadali - has no core, it appears it has. Kadali also dies once fruit it gives, so also the samsara dies since it gives the fruit of vairagya.

Pakhanda - dont accept Vedas as pramana, so are confused and lost in various thoughts and opinions.

Mithya - it is not sat and asat - not sat because it vanishes when knowledge sets in and not asat because it is perceivable, so it is anirvacaniya.

अविद्याकामकर्माव्यक्तबीजप्रभवः Avayakta is causal - but kama and karma are vyakta. So here kama is vasana and karma is karmaphala papa-punya.

Knowledge about the object, then desire and then action. Jnana-ichchaa-kriyaa. The auxiliary buds become leaves and makes the tree grow bigger, samsara increases.

Knowledge is leaf, which gives beauty and also nourishment. Sruti-smriti are not spiritual, here it is knowledge. There is no secular-spiritual difference. All is knowledge.

यज्ञदानतपआद्यनेकक्रियासुपुष्पः - are all desire-prompted

Consciousness which is mula for samsara is Brahma - बृहत्त्वात् बृंहणत्वाच्च ब्रह्म - bhashya 1.1.1 brahma sutra. Why? Because it is greater than all. As it is sarvakarana. Cause for all pervades all, and hence is it greater than all. Suxmatva, mahattva, pratyagaatmatva.

Nitya (amrta), shuddha, buddha (jyotishamat), mukta (amrta) svabhaavah is being said.

Knowledge of truth is only revelation of truth which is ever there. It is truth, because it is substratum, adhisthana of this entire world. Chandogya quote - false means that has borrowed dependent existence, appearance conditioned by upadhi, it is not non-existent per se, it is that’s why called mithyaa - perceived but not there in reality.

Naamdheyam means naama eva.

Mithya means simply it is impermanent, it will perish sometime. Non-existent etc. is deducted further based on substratum which is existence. But mithya is a fact of experience.

यदिदं किं च जगत् सर्वं प्राण एजति निःसृतम् ।

महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति ॥२॥

प्राणे (सति) यत् किम् च इदम् सर्वम् जगत् एजति (ब्रह्मणः) निःसृतम् (प्रचलति यस्मात् तत् ब्रह्म) महद्भयम् (अस्ति) वज्रम् उद्यतम् (इव)।  ये एतत्  (ब्रह्म) विदुः ते अमृताः भवन्ति। 

यत् = which, इदम् = this, किम् च = further, जगत् = the world, सर्वम् = all, प्राणे = when Brahman, एजति = moves, निःसृतम् = having come, महद्भयम् = great fear, वज्रम् उद्यतम् = upraised thunderbolt, ये = those who, एतत् = this, विदुः = know, अमृताः = immortal ones, ते = they, भवन्ति = become

Brahman being there, all this world that there is, moves and it having emerged (from Brahman functions because that Brahman) is great fear like an upraised thunderbolt. Those who know this (Brahman) become immortal.

यत् - यद्, नपुं, प्र, एक

इदम् - इदम्, नपुं, प्र, एक

किम् - किम्, नपुं, प्र, एक

च - अव्ययम्

जगत् - जगत्, नपुं, प्र, एक

सर्वम् - सर्व, नपुं, प्र, एक

प्राणे - प्राण, पुं, स, एक

एजति - एज् धातुरूपाणि कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - एजृँ कम्पने - भ्वादिः, प्र-पु, एक

निःसृतम् - निःसृत, नपुं, प्र, एक

महद्भयम् - महद्भय, नपुं, प्र, एक

वज्रमुद्यतम् - वज्रमुद्यत, नपुं, प्र, एक, कृदन्तरूपाणि - उत् + यम् + क्त - यमँ उपरमे यमोऽपरिवेषणे न मित् १९५३ - भ्वादिः - अनिट्

ये - यद्, पुं, प्र, बहु

एतत् - एतद्, नपुं, द्वि, एक

विदुः - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, प्र-पु, बहु

अमृताः - अमृत, पुं, प्र, बहु

ते - तद्, पुं, प्र, बहु

भवन्ति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, बहु

यद्विज्ञानादमृता भवन्तीत्युच्यते, जगतो मूलं तदेव नास्ति ब्रह्म ; असत एवेदं निःसृतमिति, तन्न — यदिदं किञ्च यत्किञ्चेदं जगत्सर्वं प्राणे परस्मिन्ब्रह्मणि सति एजति कम्पते, तत एव निःसृतं निर्गतं सत् प्रचलति नियमेन चेष्टते । यदेवं जगदुत्पत्त्यादिकारणं ब्रह्म तत् महद्भयम् , महच्च तत् भयं च बिभेत्यस्मादिति महद्भयम् , वज्रमुद्यतम् उद्यतमिव वज्रम् ; यथा वज्रोद्यतकरं स्वामिनम् अभिमुखीभूतं दृष्ट्वा भृत्या नियमेन तच्छासने वर्तन्ते, तथेदं चन्द्रादित्यग्रहनक्षत्रतारकादिलक्षणं जगत्सेश्वरं नियमेन क्षणमप्यविश्रान्तं वर्तत इत्युक्तं भवति । ये एतत् विदुः स्वात्मप्रवृत्तिसाक्षिभूतमेकं ब्रह्म अमृताः अमरणधर्माणः ते भवन्ति ॥

यत् विज्ञानात् = because of knowing which, अमृताः भवन्ति = become immortal, इति उच्यते = is said, जगतः मूलम् = the root/cause of the world, तत् एव न अस्ति ब्रह्म = that Brahman is not, असतः एव इदम् निःसृतम् इति = this world has originated from non-existence, तत् = that, न = not, यदिदं किञ्च यत् किञ्च इदम् = whatever is this, जगत्सर्वं = the entire world, प्राणे परस्मिन् ब्रह्मणि सति = when Highest Brahman is there, एजति कम्पते = shakes, ततः एव = from that alone, निःसृतं निर्गतम् सत् = having emerged, प्रचलति नियमेन चेष्टते = functions with discipline, यत् एवम् = which is indeed, जगदुत्पत्त्यादिकारणम् = cause for creation, etc. (sustenance and dissolution), ब्रह्म तत् = that Brahman, महद्भयम् महत् च तत् भयम् च = that which is big and fearsome, बिभेति = afraid, अस्मात् इति = from this, महद्भयम् = great fear, वज्रमुद्यतम्  उद्यतमिव वज्रम् = lightnining uplifted as though, यथा वज्रोद्यतकरम् स्वामिनम् = just as the Lord holding the lightning, अभिमुखीभूतम् = being in the front, दृष्ट्वा = having seen, भृत्या = by the servant, नियमेन = by discipline, तत् = that, शासने = in rule, वर्तन्ते = are, तथा = so also, इदम् = this, चन्द्रादित्यग्रहनक्षत्रतारकादिलक्षणम् = in the form of moon, sun, planets, constellations, stars, etc., जगत्सेश्वरम् = world with the Lord, नियमेन = with discipline, क्षणम् अपि = even a moment, अविश्रान्तम् = without respite, वर्तते = is there, इति उक्तम् = said, भवति = is, ये एतत् विदुः = those who know this (prana, Brahman), स्वात्मप्रवृत्तिसाक्षिभूतमेकम् = one that is witness of all activities of oneself, ब्रह्म = Brahman, अमृताः अमरणधर्माणः = the characeterisitc of deathlessness,  ते भवन्ति = become

It may be said that the root cause of the world knowing which people become immortal is not Brahman. This world has originated from non-existence - this is not true.

Whatever is this, the entire world, when Brahman is there, having come from that alone, functions in a well-regulated way. That Brahman, which is the cause for the creation etc. of the world, is the great fear - fear of that which is big and fearsome, as though with an uplifted lightning, just as having seen the master upholding the lightning in front by the servant are with discipline in his command, so also this world in the form of moon, sun, planets, constellations, stars, etc., are with discipline without a respite in presence of the Lord. Those who know this - one that is witness of all activities of oneself, they  become immortal - the characteristic of deathlessness.

Notes

In this mantra, through the functioning of the entities superimposed on Brahman, the existence of Brahman as the Existence itself is established.

Brahman is called prana in this mantra because it sustains the entire samsara like the root sustaining the tree. This jagat (which is samsara in the previous mantra) with all its entities appears existent in the first place because their substratum is Existence which is Brahman. The Existence with the limiting adjunct or upadhi of an entity's characteristics  (sense objects) is the existence attribute of that entity which gives that entity an appearance of being existent. So there is no actual transformation of Brahman to become jagat, but jagat is only a mere superimposition on it as an appearance. Hence it is figuratively said that the jagat has as though come about (निःसृतं) from Brahman establishing the fact that Brahman is the upaadaana-kaarna material cause for this jagat only in the sense of vivarta - jagat is an appearance of Brahman.

Not only the entities have the existence attribute due to their being an upadhi for the Existence or Brahman, but they function (एजति) only as governed by the Consciousness or Brahman. How so? Every inert entity needs a sentient controller for it to function or in other words needs the principle of Consciousness that reflects as sentience which controls the inert entity in its functioning. This control is passive which means the Consciousness does not actively participate in driving the entities to function, but its mere presence is sufficient to make the entities function themselves. Thus Brahman is the efficient cause too for the jagat. This standpoint has already been established in न तत्र सूर्यो भाति न चन्द्र तारकम् 2.2.15. So it is Brahman, the Consciousness, that makes a sun, a sun - the subtle cosmic being Surya, which is the Consciousness reflected in the upadhi of the subtle body of surya that drives the gross physical sun to move in this world. There is no scenario where the existent sun fails to function in this world, because that substratum of its very existence, as the Existence, is also the Consciousness in whose mere presence it functions. In other words, Brahman is both the Existence and the Consciousness. Since Existence that is seen as the existent attribute of the sun wrt upadhi of subtle cosmic being Surya and the Consciousness that is reflected in the upadhi of subtle cosmic being Surya as the sentient factor which governs the sun, is the same entity Brahman, there can never arise a scenario where the sun exists but it fails to function and vice versa. Thus the perfect inviolable connection between the existent attribute of the sun and its functioning ability is due to Brahman being the Existence as well as the Consciousness. This perfect inviolable connection between the entity’s existence attribute and its functioning role is figuratively said to be fear which is the driving factor for that existent entity to make it never deviate from its functioning role. And since Brahman is the substratum for both its existence attribute as Existence and functioning ability as Consciousness, that fear is said to be arising from Brahman with an imagery of upheld lightning. Just as servants work in a disciplined way under the constant fear of the master whose mere gaze is seen as the upheld lightning, so also all entities function as per their functionality due to the mere presence of Consciousness. 

One can say this mantra establishes the connection between धर्म and धर्मी. An entity is only that by the qualities it possesses - it is nothing different from it. For example, fire and its burning power are inseparable - if there is a fire, there is its burning power and when there is a burning power, there is a fire. A fire ceases to be a fire if there is no burning power - hence its existence attribute is connected with its functional aspect. This connection is only possible because the substratum of fire and its burning power is Brahman and that connection is figuratively said to be due to fear of Brahman as that is the substratum, with an upheld lightning in hand.

World has come from non-existence, this is purvapaxii’s view. Nihilist school says so. Sankara says that view is not correct. Whenever there is orderliness, there is a deliberate intelligent principle behind it. There is automation only if there is a wisdom underlying its function. So nihilsm has no validity whatsoever. Mahatbhayam is nimitta karana - intelligent cause. Nimitta means cause, but it also means intelligent in translation. Therefore, nimitta karana is ‘intelligent cause’ or also called ‘efficient cause’ because efficiency implies intelligence. This intelligent cause is the controller of all entities, not by being external to the entities, but by being their very essence as antaryami - अन्तः स्थित्वा यमयति इति अन्तर्यामि. Perfection in governance is when the governor is silent and all activities go well. I am the life of everything. I am that very cosmic governor when associated with the upadhi of jagat, but identified with an upadhi of this individuality, I become limited as an individual.

When one realises this true identity, the Self, they become immortal - as identification with any perishable limited entity means mortality. Becoming means recognising that one is immortal. Discarding mortality is called figuratively as attaining immortality. The plurality in the mantra is wrt jiva who are many while the underlying Reality is unitary. The cause of samsara is me holding on to this individuality and giving it up is immortality attained or realised. 

One more methodology to lead to the Self.

This great fear is further explained by the next mantra.

भयादस्याग्निस्तपति भयात्तपति सूर्यः ।

भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥३॥

अस्य (परमेश्वरस्य) भयात् अग्निः तपति (अस्य) भयात् सूर्यः तपति (अस्य) भयात् इन्द्रः च वायुः च पञ्चमः मृत्युः (च) धावति। 

भयात् = due to fear, अस्य = of this, अग्निः = fire, तपति = burns, भयात् = due to fear, तपति = burns, सूर्यः = sun, भयात् = due to fear, इन्द्रः = Indra, च = and, वायुः = Vayu, च = and, मृत्युः = Death, धावति = functions (runs), पञ्चमः= fifth

Due to fear of this (Self) the fire burns, the sun burns due to the fear of this, and due to fear of this Indra, Vayu and the fifth Death functions.

भयात् - भय, पुं, प, एक

अस्य - इदम्, नपुं, ष, एक

अग्निः - अग्नि,  पुं, प्र, एक

तपति - तप् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - तपँ सन्तापे - भ्वादिः

भयात् - भय, पुं, प, एक

तपति - तप् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - तपँ सन्तापे - भ्वादिः

सूर्यः - सूर्य, पुं, प्र, एक

भयात् - भय, पुं, प, एक

इन्द्रः - इन्द्र, पुं, प्र, एक

च - अव्ययम् 

वायुः - वायु, पुं, प्र, एक

च - अव्ययम् 

मृत्युः - मृत्यु, पुं, प्र, एक

धावति - धाव् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - धावुँ गतिशुद्ध्योः - भ्वादिः, प्र-पु, एक

पञ्चमः - पञ्चम, पुं, प्र, एक

कथं तद्भयाज्जगद्वर्तत इति, आह — भयात् भीत्या अस्य परमेश्वरस्य अग्निः तपति ; भयात्तपति सूर्यः, भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः । न हि, ईश्वराणां लोकपालानां समर्थानां सतां नियन्ता चेद्वज्रोद्यतकरवन्न स्यात् , स्वामिभयभीतानामिव भृत्यानां नियता प्रवृत्तिरुपपद्यते ॥

कथम् = how, तत् = that, भयात् = due to fear, जगत् = world, वर्तते इति = acts (is there), आह = says, भयात् भीत्या = with fear, अस्य परमेश्वरस्य = of this Lord, (Self with upadhi of maya), अग्निः तपति = the fire burns, भयात्तपति सूर्यः = the sun burns due to fear, भयादिन्द्रश्च = and Indra due to fear, वायुश्च = and the Air, मृत्युर्धावति पञ्चमः = the fifth one Death runs, न = not, हि = because, ईश्वराणाम् = of the lords, लोकपालानाम् = of rulers of the world, समर्थानाम् = of the capable, सताम् = of the noble, नियन्ता = well-disciplined, चेत् = if, वज्रोद्यतकरवत् = like the upheld lightning, न स्यात् = not there , स्वामिभयभीतानाम् = fearful of the master, इव = like, भृत्यानाम् = of the servants, नियता = well-regulated, प्रवृत्तिः = activity, उपपद्यते = possible

How does the world act due to that fear? Yama says. Due to fear of Him, the Lord, the fire burns, the sun burns due to fear, and Indra (functions) due to fear, the air and the fifth one Death functions. Because if Brahman is not there like the upheld lightning, well-regulated activity of  the capable, noble, rulers of the world, the lords, is not possible, like the well-regulated activity of the servants, who are fearful of the master, is possible.

Notes

This mantra elaborates the previous mantra of jagat functioning due to fear of Brahman by stating some specific examples.

Trivaaram satyam - bhayaat is used thrice in this mantra. The gods are lords, capable, rulers of the world, but even they are subject to control by that root, the mula, Brahman. Yama is more terrifying for samsaris - but even he is fearful of this Brahman - that is even he has no independent existence or ability to function any differently than what he is designed for. 

धावति is running because so many jivas die at any moment - implying a busy functioning aspect. But it also means Yama is wary and is on his toes always - again establishing the tight connection between Yama as an entity and his functioning role. The inert and sentient seem to run in such order, there is no independent stance they can take, this natural order which is overseen by governor or an intelligent principle is figuratively said to be fear as described in previous mantra.

Arjuna says “sthane” in Gita XI. Not only does Brahman render Existence as their substratum, but within the realm of the transactional world, it also makes sure that they function as per their functionality.  As Parameshvara, he is terror figuratively making the cosmic beings work, but as the Self within, he is a mere witness. 

The one who knows that Brahman in entirety attains immortality. The becoming of immortal is not becoming in time, but recognition in time. 

The next two mantras exhort the sadhakas to attain it.

इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः ।

ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥४॥

इह चेत् शरीरस्य विस्रसः प्राक् (साधकः ब्रह्म) बोद्धुम् अशकत्  ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते। 

इह = here, चेत् = if, अशकत् = does not succeed (capable), बोद्धुम् = to know, प्राक् = before, शरीरस्य विस्रसः = disintegration of the body, ततः = then, सर्गेषु लोकेषु = in the created worlds, शरीरत्वाय = for the state of assuming bodies, कल्पते = becomes fit.

Here if one does not succeed to know before the disintegration of the body, then one becomes fit for  the state of assuming bodies in the created worlds.

इह - अव्ययम् 

चेत् - अव्ययम् 

अशकत् - शक् धातुरूपाणि - कर्तरि प्रयोगः लुङ् लकारः परस्मैपदम् - शकॢँ शक्तौ - स्वादिः, प्र-पु, एक

बोद्धुम् - अव्ययम्, कृदन्तरूपाणि - बुध् + तुमुँन् - बुधँ अवगमने - दिवादिः - अनिट्

प्राक् - अव्ययम् 

शरीरस्य - शरीर, नपुं, ष, एक

विस्रसः - विस्रस, पुं, प्र, एक, कृदन्तरूपाणि - वि + स्रंस् + अच् - स्रंसुँ अवस्रंसने - भ्वादिः - सेट्

ततः - अव्ययम् 

सर्गेषु - सर्ग, पुं, स, बहु

लोकेषु - लोक, पुं, स, बहु

शरीरत्वाय - शरीरत्व, नपुं, च, एक

कल्पते - कृप् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - कृपूँ सामर्थ्ये - भ्वादिः, प्र-पु, एक

तच्च इह जीवन्नेव चेत् यद्यशकत् शक्तः सन् जानातीत्येतत् , भयकारणं ब्रह्म बोद्धुम् अवगन्तुम् , प्राक् पूर्वं शरीरस्य विस्रसः अवस्रंसनात्पतनात् संसारबन्धनाद्विमुच्यते । न चेदशकद्बोद्धुम् , ततः अनवबोधात् सर्गेषु, सृज्यन्ते येषु स्रष्टव्याः प्राणिन इति सर्गाः पृथिव्यादयो लोकाः तेषु सर्गेषु, लोकेषु शरीरत्वाय शरीरभावाय कल्पते समर्थो भवति ; शरीरं गृह्णातीत्यर्थः । तस्माच्छरीरविस्रंसनात्प्रागात्मावबोधाय यत्न आस्थेयः यस्मादिहैवात्मनो दर्शनमादर्शस्थस्येव मुखस्य स्पष्टमुपपद्यते, न लोकान्तरेषु ब्रह्मलोकादन्यत्र । स च दुष्प्रापः ॥

तत् च  = and that (Brahman), इह जीवन् एव = while (body is) living indeed, चेत् यदि = if, अशकत् शक्तः सन् = being capable, जानाति = knows, इत्येतत्, भयकारणम् ब्रह्म = Brahman as the cause of fear, बोद्धुम् अवगन्तुम् = to know, प्राक् पूर्वम् = before, शरीरस्य = of the body, विस्रसः अवस्रंसनात् पतनात् = from the fall, संसारबन्धनात् विमुच्यते = frees from the bondage of samsara, न चेत् = if not, अशकत् बोद्धुम् = incapable to know, ततः = then, अनवबोधात् = due to not knowing, सर्गेषु, सृज्यन्ते = are created, येषु स्रष्टव्याः = which are to be created, प्राणिनः इति = beings, सर्गाः = are called सर्गाः, पृथिव्यादयः लोकाः = worlds like earth, etc., तेषु सर्गेषु = in those worlds, लोकेषु शरीरत्वाय शरीरभावाय = for the attainment of the body, कल्पते समर्थः भवति = becomes capable, शरीरम् गृह्णाति = obtains the body, इत्यर्थः = this is the meaning, तस्मात् = therefore, शरीरविस्रंसनात् = freed from the body, प्राक् = before, आत्मावबोधाय = for knowing the Self, यत्नः = effort, आस्थेयः = should be made, यस्मात् = since, इह एव = here alone, आत्मनः दर्शनम् = realisation of the Self, आदर्शस्थस्य इव = like that is in the mirror, मुखस्य = of the face, स्पष्टम् उपपद्यते = clarity obtained, न लोकान्तरेषु = not in other worlds, ब्रह्मलोकात् अन्यत्र = different from Brahmaloka, सः च  = and that, दुष्प्रापः = difficult to attain

If one being capable knows that Brahman as the cause of fear while living indeed, before the fall of the body, frees from the bondage of samsara. If not, incapable to know then due to not knowing, becomes capable for attainment of the body i.e. obtains the body in worlds like earth etc. called sarga -  those which are created for the beings - this is the meaning. Therefore, effort should be made for knowing the Self before being freed from the body, because here alone the realisation of the Self is clearly obtained like that of the face in the mirror, but not in other worlds apart from Brahmaloka which is difficult to attain.

Notes:

The importance of Self in human birth is highlighted.

इह means here - in this human birth itself. To be born again as human, one may have to take millions of other bodies - so don’t waste your chance of having got human birth now by not putting effort to realise your true identity as the Self.

Incase:

1. You have put sufficient efforts in this life itself in mastering and transcending the mind

2. Got lucky to get knowledge from guru

3. Have done sravana-manana-nididhyasana.

Then you have the capability to realise the Self. If you don’t have anyone of these then you are incapable of realising the Self, denoted by the word अशकत् in the mantra. Capability implies possessing an inclination and also having put consequent rigorous effort. Connect with यमेवैष वृणते तेन लभ्यः.

In Gita Chapter 5, these steps are given by Sankaracharya to be done in this birth: 

• Sattva-shuddhi - sattva is that which exists.

  • The mind exists, it is subtle and there is a need to say it exists as we see its effects as the controller of sense organs.

  • The mind arises from sat

  • The mind is made from sattva guna of all tanmatras - samashta saattvikaansha.

so the mind is called sattva. Purification of the mind is through karma-yoga where one generates perfection of sadhana-catushtaya or also called as sattva-shuddhi.

• Jnana-praapti - attain knowledge through sravana-manana-nididhyasana under the guidance of  a teacher following the scriptural injunctions.

• Sarva-karma-sannyasa - giving up all actions and focusing only on the abhyasa of jnana that is attained.

• Jnana-nishtha - establishing in the jnana to make it one’s own true nature.

विस्रसः - visheshena srasaH - not falling off of the body as in sleep and dream state done everyday, but this is special one denoted by upasarga vi - implying death.

A person who does not realise the Self, being ignorance, will have to assume new embodiments to experience the past karma and also fructify the latent desires - यथाकर्म यथाश्रुतम्. But what embodiment one gets, there is a role of Ishvara here as karma-phala-daata. What part of sancita must fructify as Prarabdha for the jiva in next janma is decided by Ishvara based on one’s own requirement to grow in spirituality. IT could be happiness or sorrow or a mix of both that will help the jiva to navigate through this samsara towards Him. That is His abundant grace. Grace is when we put our best, but even when we are not capable, we will be granted the same by God as He measures us by the purity of heart, not simply by what we do and think.

The message of this mantra is therefore, don’t postpone to realise the Self, take it seriously and get the capability and attain it. Also don’t think there will be other lokas where I can attain this, if not this loka. The next mantra says human birth is the best option among all other lokas except Brahmaloka, which is difficult to go to, to attain Self-knowledge. In other bodies, there is too much happiness or too much suffering, while a human birth is balanced one to pursue this knowledge.

यथाऽऽदर्शे तथाऽऽत्मनि

यथा स्वप्ने तथा पितृलोके ।

यथाऽप्सु परीव ददृशे तथा गन्धर्वलोके

छायातपयोरिव ब्रह्मलोके ॥५॥

(लोकः) यथा आदर्शे (अत्यन्तविविक्तम् प्रतिबिम्बभूतम् आत्मानम् पश्यति) तथा (इह) आत्मनि (विविक्तम् आत्मनः दर्शनम् भवति)। यथा स्वप्ने (अविविक्तम् दर्शनम् भवति) तथा पितृलोके (अविविक्तम् आत्मनः दर्शनम् भवति)।  यथा अप्सु (अविविक्तावयवम्) परिददृशे इव तथा गन्धर्वलोके (आत्मनः दर्शनम् भवति)। ब्रह्मलोके छायातपयोः इव (आत्मनः दर्शनम् भवति)। 

यथा = just as, आदर्शे = in mirror, तथा = so also, आत्मनि = in the intellect, यथा = just as, स्वप्ने = in dream, तथा = so also, पितृलोके = in pitrloka, यथा = just as, अप्सु = in water, इव = like, परिददृशे = appears without distinction of parts, तथा = so also, गन्धर्वलोके = in gandharva loka, छायातपयोः = between shadow and light, इव = like, ब्रह्मलोके = in brahmaloka

Just as in the mirror (a person sees the reflection of oneself very clearly) so also (here) in the intellect (there is a clear vision of the Self). Just as in dreams (there is unclear vision), so also in pitraloka (there is unclear vision of the Self). Just as in water (the vision is unclear with no distinction of parts), so also in gandharva loka (the vision of the Self is). In Brahmaloka, (the vision of Self is) as shadow and light.

यथा - अव्ययम् 

आदर्शे - आदर्श, पुं, स, एक

तथा - अव्ययम् 

आत्मनि - आत्मन्, पुं, स, एक

यथा - अव्ययम् 

स्वप्ने - स्वप्न, पुं, स, एक

तथा - अव्ययम् 

पितृलोके - पितृलोक, पुं, स, एक

यथा - अव्ययम् 

अप्सु - अप्, पुं, स, एक

इव - अव्ययम्

परिददृशे - परि + दृश् धातुरूपाणि - कर्मणि प्रयोगः लिट् लकारः आत्मनेपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

तथा - अव्ययम् 

गन्धर्वलोके - गन्धर्वलोक, पुं, स, एक

छायातपयोः - छायातप, पुं, स, द्वि

इव - अव्ययम् 

ब्रह्मलोके - ब्रह्मलोक, पुं, स, एक

कथमिति, उच्यते — यथा आदर्शे प्रतिबिम्बभूतमात्मानं पश्यति लोकः अत्यन्तविविक्तम् , तथा इह आत्मनि स्वबुद्धावादर्शवन्निर्मलीभूतायां विविक्तमात्मनो दर्शनं भवतीत्यर्थः । यथा स्वप्ने अविविक्तं जाग्रद्वासनोद्भूतम् , तथा पितृलोके अविविक्तमेव दर्शनमात्मनः कर्मफलोपभोगासक्तत्वात् । यथा च अप्सु अविविक्तावयवमात्मस्वरूपं परीव ददृशे परिदृश्यत इव, तथा गन्धर्वलोके अविविक्तमेव दर्शनमात्मनः एवं च लोकान्तरेष्वपि शास्त्रप्रामाण्यादवगम्यते । छायातपयोरिव अत्यन्तविविक्तं ब्रह्मलोक एवैकस्मिन् । स च दुष्प्रापः, अत्यन्तविशिष्टकर्मज्ञानसाध्यत्वात् । तस्मादात्मदर्शनाय इहैव यत्नः कर्तव्य इत्यभिप्रायः ॥

कथम् इति, उच्यते = said, यथा आदर्शे प्रतिबिम्बभूतमात्मानम् पश्यति लोकः = a person sees one’s own reflection, अत्यन्तविविक्तम् = very clearly, तथा इह = here (in human embodiment) आत्मनि स्वबुद्धौ = in one’s intellect, आदर्शवत् निर्मलीभूतायाम् = like in the clean mirror, विविक्तमात्मनः दर्शनम् = clear vision of oneself, भवति = happens, इत्यर्थः = this is the meaning, यथा स्वप्ने = just as in dream, अविविक्तम् = unclear, जाग्रद्वासनोद्भूतम् = born from impressions of waking state, तथा = so also, पितृलोके = in पितृलोक, अविविक्तम् = unclear, एव = indeed, दर्शनमात्मनः = the vision of Self, कर्मफलोपभोगासक्तत्वात् = due to attachment to enjoy the results of actions, यथा च = and just as, अप्सु = in the waters, अविविक्तावयवम् = parts of the body are unclear, आत्मस्वरूपम् = the nature of oneself, परीव ददृशे परिदृश्यते इव = like is seen, तथा = so also, गन्धर्वलोके अविविक्तम् एव = unclear indeed, दर्शनमात्मनः = the vision of Self, एवम् = in this way, च = and, लोकान्तरेषु = in other worlds, अपि = even, शास्त्रप्रामाण्यात् = due to the scriptures as the means of knowledge, अवगम्यते  = is understood, छायातपयोरिव = like the shadow and light, अत्यन्तविविक्तम् = clear distinction, ब्रह्मलोक एव एकस्मिन् = in one brahmaloka alone, सः च दुष्प्रापः = difficult to obtain that, अत्यन्तविशिष्टकर्मज्ञानसाध्यत्वात् = due to  extreme special practice of karma and upasana, तस्मात् = therefore, आत्मदर्शनाय = for the vision of the Self, इह एव = here alone, यत्नः = effort, कर्तव्यः = should be done, इत्यभिप्रायः = this is the message

How? It is said - just as a person sees one’s own reflection very clearly in the clean mirror, similarly here in one’s intellect a clear vision of the Self happens - this is the meaning. Just as in the dream (the vision) born from impressions of waking state is indistinct, so also in पितृलोक due to attachment to enjoy the results of actions, the vision of Self is unclear. And just as in the waters, the parts of the body of one’s form are unclear, so also in gandharva-loka the vision of the Self is unclear indeed. And it is in this way in all other worlds is understood due to scriptures being the means of such knowledge. In Brahmaloka alone which is difficult to obtain, due to extreme special practice of karma and upasana, there is a clear distinction (of the vision) like shadow and light. Therefore, here alone effort for the vision of the Self should be done - this is the message.

Notes

Only human birth is the best possible embodiment where Self-realisation can be achieved without much effort. 

There are various lokas/worlds other than those of this human world. One must not have this simplistic understanding of - because it is perceived, it is there and because it is not perceived, it is not there. Scriptures talk about various worlds or lokas - we cannot know through our current mind and senses - it is a limitation of our current equipment. So we accept shastra as pramana in the existence of these lokas.

Devaloka is available for devas, but not for humans. Certain worlds are accessible to only certain karya-karana-sanghata. Equipment causes the world, different types cause different types of the world. Brahman is beyond all lokas as it is the substratum of all.

Human can reflect, introspect, etc. Being aware of is-ness, illuminating nature - thus facilitates us to go beyond samsara. Ease of knowledge of the Self is compared with other lokas.

All worlds higher than the human world except Brahmaloka are only for enjoyment, so the minds that went there are not prepared to receive Self-knowledge. In Brahmaloka one may get a clear vision of the Self, but Brahmaloka itself is difficult to attain.

In the human world, the vision of Self is as clear and distinct as the reflection seen in the mirror. The reflection matches perfectly with the original and all features of the original are clearly visible. The only condition is that the mirror needs to be clean which is akin to the purity of mind with a well-focused and subtle intellect.

Pitrloka implies bhuvarloka and svargaloka (suvarloka) - the two worlds where one can go with enough punya done through karma in human birth. Bhuvarloka and suvarloka are a class of lokas encompassing many other lokas. Dream objects are unclear, mixed up, not distinct when we recall the dream in waking state. The vision of Self in this world is hazy like a dream. Why so? Because one has not gone to pitrloka for brahma-jnana. They went to enjoy the results of their actions. In human birth, there is pain to compensate for the enjoyments to facilitate vairagya. There in pitrloka, there is no scope of vairagya, as there is no pain and only pleasure available. And hence the mind is not fit for Self-knowledge. So even if the mind indulges in Self Knowledge, it will be hazy and unclear at best - implying the mind and intellect being unfocussed and enjoyment-oriented cannot get a good understanding and experience of the Self. 

Gandharvaloka is the world of artists - the happiness one gets here is more enhanced than in pitrloka. This loka represents all the lokas except Brahmaloka that one attains through karma and upasana. In waters you just see a shape without distinct recognition of parts and no colours either. The vision of the Self in Gandharvaloka and other such lokas is also similar - not distinct as the reflection in water. The joy one gets from the art or any object experience is actually from the Self, but this is not understood in these lokas for the same reason of the mind and intellect being unfocussed and enjoyment-oriented cannot get a good understanding and experience of the Self. 

In Brahmaloka, one can get the vision of Self if one has enough vairagya in the human world or one gets it after having gotten there. The vision of Self is like the shadow of an object which has distinct clarity. But Brahmaloka is not easily attainable, requiring strenuous upasana throughout the life and also a proper focus on upasya during death.

In this section, the message that one should know the Self here is over. Next three mantras talk of jiva-brahma-aikya.

इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत् ।

पृथगुत्पद्यमानानां मत्वा धीरो न शोचति ॥६॥

धीरः इन्द्रियाणाम् पृथक् भावम् उदयास्तमयौ च यत् । पृथक् उत्पद्यमानानाम् मत्वा न शोचति । 

इन्द्रियाणाम् = of the senses, पृथक् भावम् = difference from Me, उदयास्तमयौ = rising and dissolution, च = and, यत् = which, पृथक् उत्पद्यमानानाम् = that are separately produced, मत्वा = having known, धीरः = a wise person, न = not, शोचति = grieves

A wise person having known the difference of senses from Me, their being produced differently, their rising and dissolution, does not grieve.

इन्द्रियाणाम् - इन्द्रिय, नपुं, ष, बहु

पृथक् - अव्ययम्

भावम् - भाव, 

उदयास्तमयौ - उदयास्तमय, पुं, प्र, द्वि

च - अव्ययम् 

यत् - यद्, नपुं, प्र, एक

पृथक् - अव्ययम्

उत्पद्यमानानाम्  - उत्पद्यमान, पुं, ष, बहु, कृदन्तरूपाणि - उत् + पद् + शानच् - पदँ गतौ - दिवादिः - अनिट्

मत्वा - अव्ययम् 

धीरः - धीर, पुं, प्र, एक

न - अव्ययम्

शोचति - शुच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - शुचँ शोके - भ्वादिः, प्र-पु, एक

कथमसौ बोद्धव्यः, किं वा तदवबोधे प्रयोजनमिति, उच्यते — इन्द्रियाणां श्रोत्रादीनां स्वस्वविषयग्रहणप्रयोजनेन स्वकारणेभ्य आकाशादिभ्यः पृथगुत्पद्यमानानाम् अत्यन्तविशुद्धात्केवलाच्चिन्मात्रात्मस्वरूपात् पृथग्भावं स्वभावविलक्षणात्मकताम्, तथा तेषामेवेन्द्रियाणाम् उदयास्तमयौ च उत्पत्तिप्रलयौ जाग्रत्स्वप्नावस्थाप्रतिपत्त्या नात्मन इति मत्वा ज्ञात्वा विवेकतो धीरः धीमान् न शोचति, आत्मनो नित्यैकस्वभावत्वाव्यभिचाराच्छोककारणत्वानुपपत्तेः । तथा च श्रुत्यन्तरम् ‘तरति शोकमात्मवित्’ (छा. उ. ७ । १ । ३) इति ॥

कथम् असौ बोद्धव्यः = how should one know this (Self), किम् वा तत् अवबोधे प्रयोजनम् इति = what benefit one gets in knowing it, उच्यते — इन्द्रियाणां श्रोत्रादीनाम् = of the ears etc., स्वस्वविषयग्रहणप्रयोजनेन = with the purpose of grasping their respective objects, स्वकारणेभ्यः = from their respective causes, आकाशादिभ्यः = space, etc., पृथगुत्पद्यमानानाम्  = that are separately produced, अत्यन्तविशुद्धात् = due to being very pure (not material unlike indriya), केवलात् = due to being distinct, चिन्मात्रात्मस्वरूपात् = due to its nature of being Consciousness alone, पृथग्भावं स्वभावविलक्षणात्मकताम् = their nature of being different from the Self, तथा = similarly, तेषाम् एव इन्द्रियाणाम् = of those sense organs indeed, उदयास्तमयौ च उत्पत्तिप्रलयौ = in the rise and fall, जाग्रत्स्वप्नावस्थाप्रतिपत्त्या = in the waking and dream states, न अत्मनः इति = but not of the Self, मत्वा ज्ञात्वा = having known, विवेकतः = the discriminatory person, धीरः धीमान् = someone who has intellect (but used it rightly), न शोचति, आत्मनः = of the Self, नित्यैकस्वभावत्वाव्यभिचारात् = due to the unchangeable nature of its eternal homogeneity, शोककारणत्वानुपपत्तेः = due to the it cannot be the cause of sorrow, तथा च = and similarly, श्रुत्यन्तरम् = in another sruti, ‘तरति शोकमात्मवित्’ (छा. उ. ७ । १ । ३) इति = the knower of Self crosses the sorrow.

How should one know this (Self)?  What benefit one gets in knowing it? It is said -  

A  discriminatory person having known that the nature of the sense organs like ear etc.  - which are created with the purpose of grasping the respective objects and are separately produced from their respective causes like space, etc. - is different from the Self due to it being very pure, distinct, its nature of being Consciousness alone, similarly, in the waking and dream states, it is indeed the rise and fall of those sense organs indeed, but not of the Self, the one with such an intellect, does not grieve due to the unchangeable nature of the Self’s eternal homogeneity and due to it cannot be the cause of sorrow. Similarly, stated in another sruti - ‘तरति शोकमात्मवित्’ (छा. उ. ७ । १ । ३) इति  the knower of Self crosses the sorrow.

Notes:

How should one know this (Self)?  What benefit one gets in knowing it?

Distinction of the Self from upadhis: Self is distinct from sense organs and mind (both bahya and antah indriya):

• They are created with the purpose of grasping the respective objects - they function in the realm of action while the Self is beyond action due to its changelessness. Self is said to be beyond dharma - adharma, i.e. action.

• They are separately produced from their respective causes like space, etc. - they have a cause for creation while Self has no cause as it is beyond cause and effect.

• They are different from the Self due to it being very pure, distinct, its nature of being Consciousness alone unlike themselves which are made of inert material like tanmatras.

Self is also beyond the states of experience of the mind - waking, dream and deep sleep.

The activity of the mind in waking and dream states and its inactivity in deep sleep are illuminated by the Self - it is experienced and not the experiencer. Without its illumination, there is no experience whatsoever.

So the movement in understanding is:

1. See the Self as the basis for a jiva, the reflected Consciousness or  jivatma

2. Then see it as the illuminator of all the experiences of jiva as sakshi 

3. Finally, see that the witnessed and the witness are the same  - sarvaatmaa or paramatma.

This final knowledge is I am that Supreme Brahman - jivabrahmaikya. Self is केवल - svajaatiiiya vijaatiya svagataH bheda rahitaH, indriya are not this, Self is beyond Consciousness-material, homogeneous-heterogeneous, pure-impure - such dualities. But we use terms for Self as Consciousness, homogeneous, pure etc. as indicators to move ourselves away from our current identification with material, homogeneous, impure.

The result of Self-knowledge is that there is no grief - due to Self being नित्यैकस्वभावत्वाव्यभिचार.

• That which is nitya, which is ever there, it is your nature, so you will never be in grief. That which is anitya, for which you need to put an effort to attain it, there is grief in yogaxema. 

• Ekatva - only in multiplicity there is fear and desire. When there is no other, there is no fear or desire, and hence bliss.

• There is no व्यभिचार - means there is no change in the Self. चर means to walk, vi + abhi + cara - to walk differently, to walk away from the right path and hence व्यभिचार means a change.

प्रयोजनम् अनुद्दिश्य न मन्दोऽपि प्रवर्तते - without a goal in mind, even a fool will not begin an action.

इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् ।

सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम् ॥७॥

मनः इन्द्रियेभ्यः परम् (अस्ति)। सत्त्वम् मनसः उत्तमम्  (अस्ति)। अधि महानात्मा सत्त्वात् (अस्ति)। अव्यक्तम् महतः उत्तमम् (अस्ति)। 

इन्द्रियेभ्यः = than sense organs, परम् = superior, मनः = mind, मनसः = than mind, सत्त्वम् = intellect, उत्तमम् = is superior, सत्त्वात् = than intellect, अधि महानात्मा = mahat, महतः = than mahat, अव्यक्तम् = maya, उत्तमम् = is superior

Mind is superior to sense organs, intellect is superior to mind, Mahat is superior to intellect and Prakriti is superior to Mahat.

इन्द्रियेभ्यः - इन्द्रिय, नपुं, पं, बहु

परम् - परम्, नपुं, प्र, एक

मनः - मनस्, नपुं, प्र, एक

मनसः - मनस्, नपुं, पं, एक

सत्त्वम् - सत्त्व, नपुं, प्र, एक

उत्तमम् - उत्तम, नपुं, प्र, एक

सत्त्वात् - सत्त्व, नपुं, पं, एक

अधि 

महानात्मा - महानत्मन्, पुं, प्र, एक

महतः - महत्, पुं, ष, एक

अव्यक्तम् - अव्यक्त, नपुं, प्र, एक

उत्तमम् - उत्तम, नपुं, प्र, एक

यस्मादात्मनः इन्द्रियाणां पृथग्भाव उक्तो नासौ बहिरधिगन्तव्यः यस्मात्प्रत्यगात्मा स सर्वस्य ; तत्कथमिति, उच्यते — इन्द्रियेभ्यः परं मन इत्यादि । अर्थानामिहेन्द्रियसमानजातीयत्वादिन्द्रियग्रहणेनैव ग्रहणम् । पूर्ववदन्यत् । सत्त्वशब्दाद्बुद्धिरिहोच्यते ॥

यस्मात् = since, आत्मनः = of the Self, इन्द्रियाणाम् = of the sense organs, पृथग्भावः = the distinction of nature, उक्तः = has been said, न = not, असौ = that, बहिरधिगन्तव्यः = should not be seen outside, यस्मात् = since, प्रत्यगात्मा सः सर्वस्य = that is the inner Self of all, तत् = that, कथम् इति = how, उच्यते = said, इन्द्रियेभ्यः परं मनः इत्यादि = etc., अर्थानाम् = of the objects, इह = here, इन्द्रियसमानजातीयत्वात् = due to being the same species of the sense organs, इन्द्रियग्रहणेन = by mentioning of sense organs, एव ग्रहणम् = are considered indeed, पूर्ववत् अन्यत् = like told before, सत्त्वशब्दात् = from the word sattva, बुद्धिः = intellect, इह उच्यते = is said

Since the distinction of the nature of the Self and of the sense organs has been said, since that inner Self of all should not be seen outside, how that is said - the mind is superior to sense organs etc. Here the objects, due to being the same species of the sense organs, by mentioning the sense organs, objects are also considered indeed like as told before. By the word सत्त्व, intellect is meant here.

Notes

The Self is the core essence of the personality which is repetition of 1.3.10-11.

The word outer implies the outermost feature of one’s personality where currently one has the idea that I am an individual - indriya is that outermost feature. In this mantra the objects, due to being the same species as the sense organs, are also implied when the sense organs are mentioned. Samaanajaati - akasha, shabda, shrotra - all are the same. By the word सत्त्व, intellect is meant here. 

Going inner means defocus and disidentify from that which is outer. The superiority hierarchy established here is based on three criteria: Subtler (less material), inner (closer to the Self wrt personality one accepts in ignorance), and greater (more pervasive) - the details are given in 1.3.10-11. The cause, being subtler and inner, pervades the effect.

When one reaches the awareness of I am mahat, the person has switched from being an individual to identifying with totality - sarvaatmaa, Atma is then taken as the status of Brahma.

अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च ।

यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति ॥८॥

व्यापकः अलिङ्गः एव च पुरुषः तु अव्यक्तात् परः (अस्ति)। यम् ज्ञात्वा जन्तुः (अविद्यादिहृदयग्रन्थिभिः) मुच्यते अमृतत्वम् गच्छति च। 

अव्यक्तात् = than Prakriti, तु = indeed,  परः = superior, पुरुषः = Consciousness, व्यापकः = pervasive, अलिङ्गः = cannot be indicated, एव च = and, यम् = which, ज्ञात्वा = having known, मुच्यते = freed, जन्तुः = being, अमृतत्वम् = immortality, च = and, गच्छति = goes

Purusha is indeed superior to Prakriti, it is pervasive and cannot be indicated.  Having known which, the being will be free (of the knots of heart such as ignorance etc.) and becomes immortal.

अव्यक्तात् - अव्यक्त, नपुं, पं, एक

तु - अव्ययम् 

परः - पर, पुं, प्र, एक

पुरुषः - पुरुष, पुं, प्र, एक

व्यापकः - व्यापक, पुं, प्र, एक

अलिङ्गः - अलिङ्ग, पुं, प्र, एक

एव - अव्ययम् 

च - अव्ययम्

यम् - यद्, पुं, द्वि, एक

ज्ञात्वा - अव्ययम् 

मुच्यते - मुच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - मुचॢँ मोक्षणे मोचने - तुदादिः, प्र-पु, एक

जन्तुः - जन्तु, पुं, प्र, एक

अमृतत्वम् - अमृतत्व, नपुं, प्र, एक

च - अव्ययम् 

गच्छति - गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, एक

अव्यक्तात्तु परः पुरुषः व्यापकः, व्यापकस्याप्याकाशादेः सर्वस्य कारणत्वात् । अलिङ्गः लिङ्ग्यते गम्यते येन तल्लिङ्गं बुद्ध्यादि, तदविद्यमानं यस्य सोऽयमलिङ्गः एव च ; सर्वसंसारधर्मवर्जित इत्येतत् । यं ज्ञात्वा आचार्यतः शास्त्रतश्च मुच्यते जन्तुः अविद्यादिहृदयग्रन्थिभिर्जीवन्नेव ; पतितेऽपि शरीरे अमृतत्वं च गच्छति । सोऽलिङ्गः परोऽव्यक्तात्पुरुष इति पूर्वेणैव सम्बन्धः ॥

अव्यक्तात्तु परः पुरुषः व्यापकः = higher than Prakriti is Purusha which is pervasive, व्यापकस्य अपि आकाशादेः = even more pervasive than space, सर्वस्य कारणत्वात् = due to it being the cause of all, अलिङ्गः लिङ्ग्यते गम्यते येन तत् लिङ्गम् = that by which is indicated, arrived at, बुद्ध्यादि = intellect etc., तत् = that, अविद्यमानम् = not being there, यस्य सः = that of which, अयम् अलिङ्गः एव च = and this cannot be indicated indeed, सर्वसंसारधर्मवर्जितः = devoid of all characteristics of samsara, इत्येतत् = this is the meaning, यं ज्ञात्वा आचार्यतः शास्त्रतः च = from scriptures and teachers, मुच्यते जन्तुः अविद्यादिहृदयग्रन्थिभिः = from the knots of the heart, जीवन् एव = while living, पतिते अपि शरीरे = even when the body falls, अमृतत्वं च गच्छति = and goes to immortality, सः अलिङ्गः = that cannot be indicated, परः अव्यक्तात् पुरुषः इति  = Purusha greater than Unmanifested, पूर्वेण एव सम्बन्धः = connection with previously (stated).

Superior to Prakriti is the pervasive Purusha. Even more pervasive than space, due to it being the cause of all, that which is अलिङ्ग - लिङ्ग is that by which any entity is indicated or arrived at such as intellect etc., and one whose intellect etc. is not there, that is अलिङ्ग -  devoid of all characteristics of samsara - this is the meaning. Knowing whom, from scriptures and teachers, the people are freed from the knots of the heart while living and attain immortality even when the body falls. That Purusha who has no intellect etc is greater than the Unmanifested - the connection with previously stated.

Notes

The hierarchy of superiority of upadhis continues finally establishing that the reality, which is beyond upadhis is the supreme.

Purusha is the ultimate reality which is Supreme - there is nothing subtler, inner and greater than it - saa kaashtha saa paraa gatih a mentioned earlier.

लिङ्ग - लिङ्ग्यते गम्यते इति लिङ्गः - that by which any entity is indicated or arrived at. The root गम् is used for attaining knowledge. All roots which imply going can also mean knowing. Therefore, लिङ्ग means buddhyadi as it indicates sentience and hence it is called linga-sharira. Also the inner Self is realised with the help of ahamkara, I, characterised by “I am karta and bhokta”. The Self is the illuminator of these identities of karta and bhokta also. Through the sense of I, the individuality, we come to know of the Self because individuality is an expression of the Self - the reflected Consciousness is Consciousness in its essence. Thus, ahamkara is an indicator of deeper consciousness and hence is called लिङ्ग. Purusha is called अलिङ्ग because it does not possess the antahkarana as it is different from it and beyond it - being subtler, inner and more pervasive. Antahakrana is the entire samsara because identification with it in avidya is jivatva - individuality leading to kama-karma. So when antahkarana is not there in the Self, samsara is not there. Hence, knowing the Self, implies realising one’s true nature is Self, one reaches immortality - being free from samsara characterised by avidyaadi - avidya, kaama, karma. Therefore, a jnani is a death of the death. When the body is alive, he is free and immortal - jivanmukta.

Mritunjayam mrityubhi

With this mantra, the Self being the total reality is over. It is even the SElf of Unmanisfested, the total cause, the samashti. Vyapakah, alingah.

न संदृशे तिष्ठति रूपमस्य

न चक्षुषा पश्यति कश्चनैनम् ।

हृदा मनीषा मनसाऽभिक्लृप्तो

य एतद्विदुरमृतास्ते भवन्ति ॥९॥

अस्य रूपम् संदृशे न तिष्ठति कश्चन एनम् चक्षुषा न पश्यति हृदा मनीषा मनसा अभिक्लृप्तः ये एतत् विदुः ते अमृताः भवन्ति। 

न = not, संदृशे = as an object of vision, तिष्ठति = exist, रूपम् = form, अस्य = of this, न = not, चक्षुषा = by eye, पश्यति = sees, कश्चन = someone, एनम् = this, हृदा मनीषा = by intellect that controls the mind, मनसा = by deliberation, अभिक्लृप्तः = is well revealed, ये = those who, एतत् = this, विदुः = know, अमृताः = immortals, ते = they भवन्ति = become

His form does not exist as an object of vision, nobody sees him by the eye, the Self is revealed to a person by the intellect that - is focused on the Self, controls the mind and has clarity of understanding through reflection. Those who know this, they become immortals.

न - अव्ययम् 

सन्दृशे - सन्दृश, पुं, स, एक

तिष्ठति - स्था धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ष्ठा गतिनिवृत्तौ - भ्वादिः, प्र-पु, एक

रूपम् - रूप, नपुं, प्र, एक

अस्य - इदम्, पुं, ष, एक

न - अव्ययम् 

चक्षुषा - चक्षुस्, नपुं, तृ, एक

पश्यति - दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

कश्चन - चित्-चन-अपि प्रयोगाः - किम्-पुं + चन, प्र, एक

एनम् - इदम्, पुं, द्वि, एक 

हृदा - हृद्, नपुं, तृ, एक

मनीषा - मनीट्, पुं, तृ, एक

मनसा - मनस्, नपुं, तृ, एक

अभिक्लृप्तः 

यः - यद्, पुं, प्र, एक

एतत् - एतद्, नपुं, प्र, एक

विदुः - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, प्र-पु, बहु

अमृताः - अमृत, पुं, प्र, बहु

ते - तद्, पुं, प्र, बहु

भवन्ति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, बहु

कथं तर्हि तस्य अलिङ्गस्य दर्शनमुपपद्यत इति, उच्यते — न सन्दृशे सन्दर्शनविषये न तिष्ठति प्रत्यगात्मनः अस्य रूपम् । अतः न चक्षुषा सर्वेन्द्रियेण, चक्षुर्ग्रहणस्योपलक्षणार्थत्वात् , पश्यति नोपलभते कश्चन कश्चिदपि एनं प्रकृतमात्मानम् । कथं तर्हि तं पश्येदिति, उच्यते — हृदा हृत्स्थया बुद्ध्या, मनीषा मनसः सङ्कल्पादिरूपस्य ईष्टे नियन्तृत्वेनेति मनीट् तया मनीषा विकल्पवर्जितया बुद्ध्या । मनसा मननरूपेण सम्यग्दर्शनेन अभिक्लृप्तः अभिसमर्थितः अभिप्रकाशित इत्येतत् । आत्मा ज्ञातुं शक्य इति वाक्यशेषः । तमात्मानं ब्रह्म एतत् ये विदुः अमृताः ते भवन्ति ॥

कथम् = how, तर्हि = then, तस्य अलिङ्गस्य दर्शनम् = the vision of that which cannot be indicated, उपपद्यते इति = is obtained, उच्यते = said, न सन्दृशे सन्दर्शनविषये = object of perception, न = not, तिष्ठति = exists, प्रत्यगात्मनः = of the inner Self, अस्य रूपम् = His nature, अतः = therefore, न चक्षुषा सर्वेन्द्रियेण = by all sense organs, चक्षुः ग्रहणस्य = of the usage of eye, उपलक्षणार्थत्वात् = due to implication, पश्यति न उपलभते = does not perceive, कश्चन कश्चित् अपि = anyone, एनं प्रकृतम् आत्मानम् = the Self under discussion, कथम् तर्हि तम् पश्येत् इति = how then can it be perceived, उच्यते = said, हृदा हृत्स्थया बुद्ध्या = by the intellect seated in the core of you (or heart as golaka), मनीषा मनसः सङ्कल्पादिरूपस्य = of the mind which is of the nature of volition, etc., ईष्टे नियन्तृत्वेन इति = by the master due to its propelling, मनीट् = master of the mind, तया मनीषा = by that master of the mind, विकल्पवर्जितया बुद्ध्या = by the intellect that is devoid of change, मनसा मननरूपेण सम्यग्दर्शनेन = by that clarity of understanding in the form of reflection, अभिक्लृप्तः अभिसमर्थितः = revealed, अभिप्रकाशिते = illuminated, इत्येतत् = this is the meaning, आत्मा = the Self, ज्ञातुम् = to know, शक्यः = possible, इति वाक्यशेषः = is the remaining statement, तम् आत्मानम् = that Self, ब्रह्म = Brahman, एतत् = this, ये विदुः = those who know, अमृताः ते भवन्ति = they become immortal

How then the vision of that which cannot be indicated is known, it is said - The nature of inner Self is not an object of perception. Therefore, anyone does not perceive the Self, the topic under discussion, by all sense organs - because the usage of the eye is an implication for all sense organs. How can it be then perceived? It is said - by the intellect, which is seated in the core (or heart as golaka), which is the master of the mind due to its propelling of the mind that is of the nature of volition, etc., which is devoid of changes, by that clarity of understanding in the form of reflection, (the Self) is revealed - this is the meaning. It is possible to know the Self - this is the remaining statement. Those who know this Self as Brahman become immortal.

Notes

How to realise the Self? The methodology of Yoga is presented in mantras 9-11 showing the relevance of Yoga in Vedanta.

The nature of Self does not fall in the realm of perception and hence no one can perceive it with sense organs. Moreover, Self is said to be alinga - that which cannot be indicated or known by mind, and hence also beyond mind. So how will one realise the Self without mind or sense organs which are the usual means of knowledge in this world?

It can be known by sravana-manana-nididhyasana. 

• मनीषा - श्रवण - by an intellect that is controlling the mind well and also has no doubts and vacillations.

• मनसा - मनन - by the reflection that gives proper clarity

• हृदा - निदिध्यासन - by the intellect that is focussed on the Self (हृद्) with clear knowledge of “I am the Self”.

This intellect which has gone through this process is the tool to realise the Self. Such an intellect has been described earlier as अग्र्या - sharp enough to cut the bondages of the material realm with focus on the Self and सूक्ष्मया - subtle enough to transcend the material realm and dwell in the realm of subtle things. Intellect which has this अग्र्या nature of focus on the Self and no desires for material object, along with the knowledge of brahmakara-vrtti of “I am Brahman” in the background gained through sravana-manana attains a capability to transcend this material realm, the nature of सूक्ष्मया, through nididhyasana to develop an intuitive knowledge where the intellect and the brahmakara-vrtti drops off and Brahman is revealed - this is called samadhi. Thus a well-prepared special intellect is needed for the launch to dissolve itself giving rise to revelation of one’s true nature.

In Yoga, there is no requirement of brahmakara-vrtti of “I am Brahman” to be focussed upon, and hence mere silencing the mind, making it free of thoughts is the goal. In Vedanta, the goal is using such a quietened mind to actually realise one’s true identity for which this brahmakara-vrtti of “I am Brahman” is maintained in meditation to finally realise it as the truth.

Generally this is the process: The Self is truth of individual, Brahman is the truth of things perceived, Both are Consciousness and hence there is only one homogenous Consciousness - akhanda-caitanya.

Here the prakriya given is different: intellect>mind>objects>organs. Here the jump happens from intellect to totality of subtle world - hiranyagarbha. Jump from vyasthi to samashti. Self is different and superior to all - So Self is the reality of totality and also individual is established. There is no individual or total mind - there is only one mind as seen in drshti-srshti-vaada.

As explained in the previous mantra: antahakrana is the entire samsara because identification with it in avidya is jivatva - individuality leading to kama-karma. So when antahkarana is not there in the Self, samsara is not there. Hence, knowing the Self, implies realising one’s true nature is Self, one reaches immortality - being free from samsara characterised by avidyaadi - avidya, kaama, karma. Therefore, a jnani is a death of the death. When the body is alive, he is free and immortal - jivanmukta.

Ruupam  svabhavam, svaruupam - nature

Ocean is the reality and wave is an appearance perceived by upadhis. Wave is controlled by the ocean. So disregard the parts and focus on the totality. The totality is the Self, the parts are my intellect etc.

Heart is the physical golaka of the anthakarana, just as eyes are for eye sense organ. Heart can also be the Self as it is the core. Intellect is seated there.

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।

बुद्धिश्च न विचेष्टति तामाहुः परमां गतिम् ॥१०॥

यदा पञ्च ज्ञानानि मनसा सह अवतिष्ठन्ते बुद्धिः च न विचेष्टति ताम् (अवस्थाम् ऋषयः) परमाम् गतिम् आहुः । 

यदा = just as, पञ्च ज्ञानानि = five organs of knowledge, अवतिष्ठन्ते = will rest, मनसा सह = along with mind, बुद्धिः = intellect, च = and, न = not, विचेष्टति = does not engage in its activity, ताम् = that, आहुः = they call, परमाम् गतिम् = the highest state

When the five organs of knowledge along with the mind will rest and the intellect does not engage in activity, that (state the seers) say the highest state.

यदा - अव्ययम्

पञ्च - पञ्चन्, प्र, बहु

अवतिष्ठन्ते - अव + स्था धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - ष्ठा गतिनिवृत्तौ - भ्वादिः, प्र-पु, बहु

ज्ञानानि - ज्ञान, नपुं, प्र, बहु

मनसा - मनस्, नपुं, तृ, एक

सह - अव्ययम् 

बुद्धिः - बुद्धि, स्त्री, प्र, एक

च - अव्ययम् 

न - अव्ययम्

(विचेष्टति) विचेष्टते - वि + चेष्ट् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - चेष्टँ चेष्टायाम् - भ्वादिः , प्र-पु, एक

ताम् - एतद्, स्त्री, द्वि ,एक

आहुः - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, बहु

परमाम् - परमा, स्त्री, द्वि, एक

गतिम् - गति, स्त्री, द्वि, एक

सा हृन्मनीट् कथं प्राप्यत इति तदर्थो योग उच्यते — यदा यस्मिन्काले स्वविषयेभ्यो निवर्तितानि आत्मन्येव पञ्च ज्ञानानि — ज्ञानार्थत्वाच्छ्रोत्रादीनीन्द्रियाणि ज्ञानान्युच्यन्ते — अवतिष्ठन्ते सह मनसा यदनुगतानि, येन सङ्कल्पादिव्यावृत्तेनान्तःकरणेन । बुद्धिश्च अध्यवसायलक्षणा न विचेष्टति स्वव्यापारेषु न विचेष्टते न व्याप्रियते, तामाहुः परमां गतिम् ॥

सा = that, हृन्मनीट् = ruler of the mind in heart, कथम् = how, प्राप्यते इति = obtained, तदर्थः = for that purpose, योगः उच्यते = yoga (samadhi) is said, यदा यस्मिन् काले = whenever, स्वविषयेभ्यः निवर्तितानि = withdrawn from their respective objects, आत्मनि एव = in the Self alone, पञ्च ज्ञानानि — ज्ञानार्थत्वात् = due to they are for knowledge, श्रोत्रादीनि इन्द्रियाणि = senses like ear etc. ज्ञानानि = as ज्ञानानि, उच्यन्ते = are said, अवतिष्ठन्ते = rest, सह मनसा = along with mind, यत् अनुगतानि येन सङ्कल्पादिव्यावृत्तेन अन्तःकरणेन = by following the inner instrument which is weaned away from volition, etc., बुद्धिश्च = and the intellect, अध्यवसायलक्षणा = characterised by decisiveness, न विचेष्टति स्वव्यापारेषु न विचेष्टते न व्याप्रियते = does not engage in its own activities, तामाहुः परमां गतिम् = they say the highest goal

How is that ruler of the mind in heart obtained? For that purpose, yoga is said - whenever the senses like ear etc. withdrawn from their respective objects - due to their being sources of knowledge they (the senses) are being called knowledge - along with the mind rest in the Self alone, by following the inner instrument which is weaned away from volition, etc., and the intellect characterised by decisiveness does not engage in its own activities, they say  (that yoga is) the highest goal.

Notes

How does one attain the state of the intellect which has mastered the mind, and it is also subtle that one realises the Self - it gives the knowledge by dissolving itself. To attain that, scriptures give samadhi of Yoga darshana.

Gurudev gave great importance to 9-11 mantras. Ava prefix changes स्था to atmanepada. Due to their being sources of knowledge, the senses are being called knowledge themselves.

The senses having withdrawn are in the Self. The mind also has to be at rest, if not the senses cannot be at rest for long as they follow the mind. So that's why even the mind is at rest. Mind is craving, but buddhi has to make the decision to let it go or not go for the object. The buddhi should be controlling it well so that it does not let the mind go in this case. Resting means dissolution, they are completely absent, they are not functional. So finally the Self alone remains, as all upadhis are now absent. This state is मनीट् - the total mastery of the mind, where the mind ceases to function - it has no cravings and no other thoughts either. This mastery of the intellect is not only on the mind and hence through it the senses, but over itself too. Both are dissolved in the Self - that's what it means as complete mastery. This is Nirvikalpa samadhi - the highest goal where only the Self is. This is called attainment of  “shanti atmani” and “Saa kaashthaa saa paraa gati” mentioned earlier.

तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।

अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥११॥

ताम् इन्द्रियधारणाम् स्थिराम् (अवस्थाम्) योगम् इति मन्यन्ते तदा (यत्नवान्) अप्रमत्तः भवति। योगः हि प्रभवाप्ययौ (प्राप्नोति)। 

ताम् = that, योगम् = Yoga, इति = thus, मन्यन्ते = they consider, स्थिराम् = steady, इन्द्रियधारणाम् = controlling of organs (inner and outer), अप्रमत्तः = ever vigilant, तदा = then, भवति = becomes, योगः = Yoga, हि = because, प्रभवाप्ययौ = growth and decay

They consider that steady control of (inner and outer) organs as Yoga. Then one has attained vigilance because yoga (practice) has growth and decay.

OR

They consider that steady control of (inner and outer) organs as Yoga. Then one should have vigilance because yoga (practice) has growth and decay.

ताम् - एतद्, स्त्री, द्वि ,एक

योगम् - योग, पुं, द्वि ,एक

इति - अव्ययम् 

मन्यन्ते - मन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - मनँ ज्ञाने - दिवादिः, प्र-पु, बहु

स्थिराम् - स्थिरा, स्त्री, द्वि, एक

इन्द्रियधारणाम् - इन्द्रियधारण, नपुं, ष, बहु 

अप्रमत्तः - अप्रमत्त, पुं, प्र, एक, कृदन्तरूपाणि - प्र + मद् + क्त - मदीँ हर्षे हर्षग्लेपनयोः मित् १९२७ - दिवादिः - सेट्

तदा - अव्ययम् 

भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

योगः - योग, पुं, प्र, एक

हि - अव्ययम् 

प्रभवाप्ययौ

ताम् ईदृशीं तदवस्थां योगमिति मन्यन्ते वियोगमेव सन्तम् । सर्वानर्थसंयोगवियोगलक्षणा हीयमवस्था योगिनः । एतस्यां ह्यवस्थायाम् अविद्याध्यारोपणवर्जितस्वरूपप्रतिष्ठ आत्मा स्थिरामिन्द्रियधारणां स्थिरामचलामिन्द्रियधारणां बाह्यान्तःकरणानां धारणमित्यर्थः । अप्रमत्तः प्रमादवर्जितः समाधानं प्रति नित्यं यत्नवान् तदा तस्मिन्काले, यदैव प्रवृत्तयोगो भवतीति सामर्थ्यादवगम्यते । न हि बुद्ध्यादिचेष्टाभावे प्रमादसम्भवोऽस्ति । तस्मात्प्रागेव बुद्ध्यादिचेष्टोपरमात् अप्रमादो विधीयते । अथवा, यदैव इन्द्रियाणां स्थिरा धारणा, तदानीमेव निरङ्कुशमप्रमत्तत्वमित्यतोऽभिधीयते अप्रमत्तस्तदा भवतीति । कुतः ? योगो हि यस्मात् प्रभवाप्ययौ उपजनापायधर्मक इत्यर्थः । अतः अपायपरिहारायाप्रमादः कर्तव्य इत्यभिप्रायः ॥

ताम् ईदृशीं तदवस्थाम् = that state, योगम् इति = is yoga, मन्यन्ते = considered, वियोगमम् एव सन्तम्  being disassociation, सर्वानर्थसंयोगवियोगलक्षणा हीयमवस्था = indeed the state is characterised by disassociation from association with all sorrow, योगिनः = yogis, एतस्याम् हि अवस्थायाम् = indeed in this state, अविद्याध्यारोपणवर्जितस्वरूपप्रतिष्ठः = establishment in one’s own nature devoid of superimposition from ignorance, आत्मा = the Self, स्थिरामिन्द्रियधारणां स्थिराम् = stable, अचलाम् = unmoving, इन्द्रियधारणाम् बाह्यान्तःकरणानाम् धारणम् = inner and outer organs steady, इत्यर्थः = this is the meaning, अप्रमत्तः प्रमादवर्जितः = devoid of carelessness, समाधानम् प्रति नित्यम् यत्नवान् = the one striving towards focus always, तदा तस्मिन् काले = at that time, यदा एव प्रवृत्तयोगः = when one is practising, भवति इति = should, सामर्थ्यात् अवगम्यते = understood from the context, न हि बुद्ध्यादिचेष्टाभावे प्रमादसम्भवः अस्ति = when there is no function of intellect etc. there is no carelessness, तस्मात् = therefore, प्रागेव = before alone, बुद्ध्यादिचेष्टोपरमात् = the ceasing of function of intellect, अप्रमादः = vigilance, विधीयते = practise, अथवा = or, यदा = when, एव इन्द्रियाणाम् स्थिरा धारणा = when the senses etc. have attained quietude, तदानीम् एव = then indeed, निरङ्कुशम् अप्रमत्तत्वम् इति = unobstructed vigilance, अतः = therefore, अभिधीयते अप्रमत्तः तदा भवति इति = one becomes then vigilant, कुतः = why (so much care)?, योगो हि यस्मात् = because, प्रभवाप्ययौ उपजनापायधर्मकः = nature of rise and fall, इत्यर्थः = this is the meaning, अतः = therefore, अपायपरिहारायाप्रमादः = vigilance to avoid decay, कर्तव्यः = should be done, इत्यभिप्रायः = this is the intention

The yogis consider that state of the inner and outer organs being steady, stable and unmoving to be yoga, (in fact) it being disassociation - because the state is characterised by disassociation from association with all sorrow. Indeed in this state, there is establishment in one’s own nature, the Self, devoid of superimposition from ignorance - this is the meaning. Devoid of carelessness, when one is striving towards focus always - at that time one is practising (yoga), this should be understood from the context. When there is no function of intellect etc. there is no carelessness (either as in samadhi). Therefore, before the ceasing of function of intellect, practise vigilance. Or when the senses etc. have attained quietude, then unobstructed vigilance has been attained - therefore it is said “then vigilance is attained”. Why (so much care)? Because yoga has the nature of rise and fall - therefore vigilance should be practised to avoid its decay - this is the intention.

Notes

The yogis consider that state of the inner and outer organs being steady, stable and unmoving to be yoga. This yoga, union with Self, is called samadhi - to place the mind in Brahman (well placed). It is actually viyoga because disassociation from association with upadhis that look for objects, which is sorrow, is done and then the Self reveals itself which we are always. Gita 6th chapter verse. Indeed in this state, there is establishment in one’s own nature, the Self, devoid of superimposition from ignorance.

The stages to attain yoga (samadhi) are as follows:

• Patanjali says Desha-bandhah cittasya dhaarana - to hold the senses-mind-intellect in one place is dharana. In the context of Vedanta, it is holding on to the knowledge ‘I am Brahman’. In dharana, there are breaks in focus on this awareness and hence the mind is very active in this stage putting effort to throw out all distractions and be focussed on the knowledge. 

• When that dharana becomes stable - sthira, that leads to dhyana where the focus on the Self without distractions of objects is there, but it is maintained with effort. There are no other distractions as seen in dharana stage, but there may be breaks in focus on the Self also. The awareness of “I am meditating” is there in the background and one has to be careful so as not to break away from the knowledge of ‘I am Brahman’ and come back to distractions such as thoughts of the objects of the world and relapse into the dharana stage. Vedantic निदिध्यासन is Yoga’s धारणा and ध्यान together - vijaatiya vrtti nirodhaha (dharana) and sajaatiya vrtti pravaaha (dhyana). Here indriyas are restful in super sattva not like in deep sleep where they are dullened. 

• When dhyana has also become stable, then samadhi is attained which is effortless meditation on the knowledge ‘I am Brahman’. 

  • First, one attains savikalpa samadhi where the त्रिपुटि is still active - a distinction of the meditator, meditation and meditated object (I am Brahman) is maintained. 

  • When this savikapa samadhi stabilises, then one attains nirvikalpa samadhi where even त्रिपुटि dissolves and only Self remains. There is no more mind and then yoga is said to be attained. Yoga means ignorance has been destroyed, there is no more superimposition or identification with upadhis. The person is said to have attained the highest goal - saa kaashtha saa paraa gatih, tad vishnoh paramam padam, dhiraah tadaa na shocati, etc.

अप्रमत्तस्तदा भवति

• Version-1: When one is striving towards focusing on the Self (निदिध्यासन), i.e. at that time when one is practising yoga, one should be devoid of carelessness (अप्रमत्तः). The word तदा implies “at that time one is practising yoga” - this should be understood from the context. Here अप्रमत्तः is being used as an instruction to practise for a sadhaka.

• Version-2: When the senses etc. have attained quietude, then unobstructed vigilance has been attained (अप्रमत्तः). True अप्रमत्तः is finally attained only in samadhi when all upadhis cease to exist, the vasanas cease and the realisation of Self is there. The word तदा implies “then” - after the organs have been quietened, then vigilance has been attained. Here अप्रमत्तः is being used as a goal that has been achieved by a siddha - it becomes natural. The practice of vigilance which was done before realisation by the siddha now becomes natural without any effort - it is habitual for upadhis that got trained in this way before realisation.

Gita’s kurmo-angani verse highlights the same idea - for a sadhaka, be vigilant and for a siddha, vigilance is natural.

Why अप्रमत्तः is being given as an instruction for a sadhaka? Yoga as a practice (not the perfected one as samadhi) has ups and downs - so one must be vigilant always. Since the mind is still active in practise, in dharana - it sometimes focusses on ‘I am Brahman’ with no distractions of the objects of the world very easily while other times one has to put quite a bit effort to bring it back to the focus on ‘I am Brahman’ and in dhyana- the same knowledge may not be latched upon as strongly as one can and should. Either case being अप्रमत्तः helps to do yoga properly.

How does one practise अप्रमत्तः?

• When not meditating, keep the mind and sense organs under tight control so as not to wander away for the objects of desire - because then this wandering habit will be carried over to meditation also making it difficult to do yoga. To help in this matter, maintain a strict regimen of sleep, food, leisure, etc - Gita chapter 6 verse - yuktaahaara.

• During meditation, keep a vigil always -

  • On the thoughts of objects that arise, don’t engage in them or get carried away by them - maintain the witness attitude, so that the thought loses its power by itself when one is passive towards them. An active control to make them go away will only disturb the mind more. This is a rajasic temperament of engaging in thoughts that needs to be kept in check to maintain the sattvic temperament of being a witness of thoughts.

  • If there is a tendency to go dull and lull oneself into sleep, then wake it up with some active thought engagement such as use power of imagination to consider nama and rupa of Bhagavan or the characteristics that the Self does not have. This dullness or sleepiness is a tamasic temperament that needs to be kept in check by invoking the rajasic temperament and later to move to sattvic temperament of witness attitude.

9-11 chitta vrtti nirodha is explained.

9 - SElf cannot be known through senses and mind. But it can be known through an intellect which is seated in the heart, focussed on the Self, mastered the mind - no sankalpa and vikalpa, mastered itself too and then the Self is illumined.

10 - how this is done? Dissolve, the senses, the mind and the intellect  - this is the highest state called Yoga, which is in fact viyoga as there is withdrawal of organs, then

11 - this yoga practice can have ups and downs. Beware of all vasanas - even one vasana can destroy it. Second meaning - you can relax only when you have fully mastered the senses, mind and intellect.

नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा ।

अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥१२॥

(ब्रह्म) वाचा प्राप्तुम् न शक्यः न मनसा न चक्षुषा (च) एव । अस्ति इति ब्रुवतः कथम् अन्यत्र  तत् उ उपलभ्यते। 

न = not, एव = alone, वाचा = by speech, न = not, मनसा = by mind, प्राप्तुम् = to obtain, शक्यः = possible, न = not, चक्षुषा = by eye, अस्ति = it is, इति = thus, ब्रुवतः = other than those who say, अन्यत्र = anyone else, कथम् = how, तत् = that, उपलभ्यते = be known?

It cannot be attained by speech, not by mind, not by eye. Only the one who says It is, knows, how can any other person know it?

न - अव्ययम् 

एव - अव्ययम् 

वाचा - वाक्, स्त्री, तृ, एक

न - अव्ययम् 

मनसा - मनस्, नपुं, तृ, एक

प्राप्तुम् - अव्ययम्

शक्यः - शक्य, पुं, प्र, एक, कृदन्तरूपाणि - शक् + यत् - शकॢँ शक्तौ - स्वादिः - अनिट्

न - अव्ययम् 

चक्षुषा - चक्षुस्, नपुं, तृ, एक

अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

इति - अव्ययम् 

ब्रुवतः - 

अन्यत्र - अव्ययम् 

कथम् - अव्ययम् 

तत् - तद्, नपुं, प्र, एक

उ - निपात

उपलभ्यते - उप + लभ् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - डुलभँष् प्राप्तौ - भ्वादिः, प्र-पु, एक

बुद्ध्यादिचेष्टाविषयं चेद्ब्रह्म इदं तदिति विशेषतो गृह्येत, बुद्ध्याद्युपरमे च ग्रहणकारणाभावादनुपलभ्यमानं नास्त्येव ब्रह्म । यद्धि करणगोचरं तदस्तीति प्रसिद्धं लोके विपरीतं चासदिति । अतश्चानर्थको योगोऽनुपलभ्यमानत्वाद्वा नास्तीत्युपलब्धव्यं ब्रह्मेत्येवं प्राप्ते, इदमुच्यते । सत्यम् । नैव वाचा न मनसा न चक्षुषा नान्यैरपीन्द्रियैः प्राप्तुं शक्यते इत्यर्थः । तथापि सर्वविशेषरहितोऽपि जगतो मूलमित्यवगतत्वादस्त्येव, कार्यप्रविलापनस्यास्तित्वनिष्ठत्वात् । तथा हीदं कार्यं सौक्ष्म्यतारतम्यपारम्पर्येणानुगम्यमानं सद्बुद्धिनिष्ठामेवावगमयति । यदापि विषयप्रविलापनेन प्रविलाप्यमाना बुद्धिः, तदापि सा सत्प्रत्ययगर्भैव विलीयते । बुद्धिर्हि नः प्रमाणं सदसतोर्याथात्म्यावगमे । मूलं चेज्जगतो न स्यादसदन्वितमेवेदं कार्यमसदसदित्येव गृह्येत, न त्वेतदस्ति ; सत्सदित्येव तु गृह्यते ; यथा मृदादिकार्यं घटादि मृदाद्यन्वितम् । तस्माज्जगतो मूलमात्मा अस्तीत्येवोपलब्धव्यः । कस्मात् ? अस्तीति ब्रुवतः अस्तित्ववादिन आगमार्थानुसारिणः श्रद्दधानादन्यत्र नास्तिकवादिनि नास्ति जगतो मूलमात्मा निरन्वयमेवेदं कार्यमभावान्तं प्रविलीयत इति मन्यमाने विपरीतदर्शिनि, कथं तद्ब्रह्म तत्त्‌वत उपलभ्यते ; न कथञ्चनोपलभ्यत इत्यर्थः ॥

बुद्ध्यादिचेष्टाविषयम् चेत् ब्रह्म = in case Brahman is an object of functioning of intellect, etc., इदम् तत् इति विशेषतः गृह्येत = this is that will be specifically known, बुद्ध्याद्युपरमे च = and when intellect etc. are withdrawn, ग्रहणकारणाभावात् = due to lack of means of knowledge, अनुपलभ्यमानम् = unknown, न अस्ति एव ब्रह्म = Brahman, is indeed not there, यद्धि करणगोचरम् = because that which is an object for the instruments, तत् अस्ति इति = that is known, प्रसिद्धम् = well known, लोके = in this world, विपरीतम् च असत् इति = the opposite is non-existence, अतः च = and therefore, अनर्थकः योगः = this yoga is of no purpose, अनुपलभ्यमानत्वात् = due to not being availability of knowledge, वा = or, न अस्ति इति उपलब्धव्यम् ब्रह्म = Brahman cannot be known, इति एवम् प्राप्ते = when declared in this way, इदम् उच्यते = this is said, सत्यम् = true, नैव वाचा = not by speech indeed, न मनसा = not by mind, न चक्षुषा = not by eyes, न अन्यैः अपि इन्द्रियैः = not by even other sense-organs and organs of action, प्राप्तुं = to know, शक्यते = is possible, इत्यर्थः  = this is the meaning, तथापि = even though, सर्वविशेषरहितः अपि = devoid of characteristics also, जगतः मूलम् इति = the root cause of the universe, अवगतत्वात् = due to the understanding, अस्ति एव = is indeed, कार्यप्रविलापनस्य = dissolution of the effect, अस्तित्वनिष्ठत्वात् = due to final existence, तथा हि इदम् कार्यम् = this effect, सौक्ष्म्यतारतम्यपारम्पर्येण = by an ascending order of subtletly, अनुगम्यमानम् = when traced back, सद्बुद्धिनिष्ठामम् = the understanding of existence, एव अवगमयति = leads alone, यदापि = even when, विषयप्रविलापनेन = by the dissolution of object, प्रविलाप्यमाना बुद्धिः = the dissolving intellect, तदापि सा = that, सत्प्रत्ययगर्भैव विलीयते = dissolves only with Existence as its basis, बुद्धिः हि = indeed intellect, नः = for us, प्रमाणम् सदसतोः  = of existence and non-existence, याथात्म्यावगमे = in the comprehension of clear nature, मूलम् = the cause, चेत् = if, जगतः = of the world, न स्यात् = isn’t there, असदन्वितम् एव = pervaded a non-existence, इदम् कार्यम् = this world (effect), असदसत् इत्येव गृह्येत = should be perceived as non-existence alone, न तु एतत् अस्ति = but not as this is, सत्सदित्येव तु गृह्यते = indeed existence existence alone is comprehended, यथा = just as, मृदादिकार्यम् = the effects of clay, etc., घटादि = pots etc., मृदाद्यन्वितम् = is pervaded by clay etc., तस्मात् = therefore, जगतः मूलम् = the cause of this world, आत्मा अस्ति इति = the Self is, एव उपलब्धव्यः = indeed should be obtained, कस्मात् = why so?, अस्तीति ब्रुवतः अस्तित्ववादिनः = other than the person who says it is, आगमार्थानुसारिणः = other than those who follow the scriptures, श्रद्दधानात् = other than those who have shraddha, अन्यत्र नास्तिकवादिनि न अस्ति जगतः मूलम् आत्मा = the cause of the world is not the Self, निरन्वयम् एव इदम् कार्यम् = this world is not permeated by anything, अभावान्तम् प्रविलीयते इति = dissolves into non-existence, मन्यमाने = thinking so, विपरीतदर्शिनि = false knowledge in them, कथं = how, तत् ब्रह्म = that Brahman, उपलभ्यते = be known न = not, कथञ्चनोपलभ्यते = will not be comprehended in anyway, इत्यर्थः = this is the meaning

When argued in this way: if Brahman is an object of the functioning of intellect, etc., and it will be specifically known in this way: “this is that”, and when intellect etc. are withdrawn, due to lack of means of knowledge, Brahman being unknown is indeed not there, because it is well-known in the world that that which is an object for the instruments, is known and contrary to that is non-existence, therefore, this yoga is of no use due to there being no availability of means of knowledge and hence Brahman cannot be known, this is said.

True. (It is) not possible to know (Brahman) by speech, by mind, by eyes or by any other organs (sense and motor) - this is the meaning. Even though devoid of characteristics it is the root cause of the universe, due to the understanding that the dissolution of effect is based on the Existence as its basis. Similarly, this effect by an ascending order of subtlety when traced back, leads to the understanding of Existence alone. When intellect is dissolved by the dissolution of its object, even then that (intellect) dissolves only with Existence as its basis. Intellect indeed is the means in  the comprehension of the clear nature of existence and nonexistence for us. If the cause of the world has no cause, then this world would have been pervaded by non-existence and should be perceived as non-existence, but not as existent which alone is comprehended just as the effects of clay such as pots etc., is pervaded by clay alone. Therefore, the Self is the root cause of the world indeed should be concluded. Why so? The one other than who says it is, the one other than who follows the scriptures, the one other than who has shraddha, the one who affirms that the cause of the world is not the Self, this world is not permeated by anything, the one who thinking that the world dissolves into non-existence, how that Brahman can be known (by such a person) - it will not be comprehended in any way - this is the meaning.

Notes:

Every valli gives a prakriya, qualification, practice and phala. So 12-15 is now the phala of brahma-jnana. 

The previous mantra stated that Brahman can be known through a special intellect. An argument can be given this way then: if Brahman is an object of the functioning of intellect, etc., through which it will be specifically known in this way: “this is that”, and when intellect etc. are withdrawn, due to lack of means of knowledge, Brahman being unknown, it will indeed be not there, because it is well-known in the world that that which is an object for the instruments, is known and contrary to that is non-existence, therefore, this yoga is of no use due to there being no availability of means of knowledge and hence Brahman cannot be known. Isn't reality non-existence then? 

It is true that Brahman cannot be known by intellect or any other means of knowledge like sense organs. Even shastra uses Brahman as Sat-chit-ananada as simply indicators, but not defining it. They are like rockets that take you into space and drop off themselves. An effect must have a cause, and an existent effect must have an existent cause. Dissolution of all effects leads only to Existence. One may move to subtler realms like this: kerchief to cloth to threads to cotton to plant to earth to atoms to particles to energy to etc. but all have is-ness associated with it implying Existence is always there.A subtle sharp intellect can leap to some sort of understanding the unifying principle of Existence (appreciating the Truth first) and then also realise it by dissolving itself. The other intellect, very sharp perhaps, but not subtle, keeps itself busy in details and divisiveness to be confined to a cause-effect endless chain. 

Sruti, yukti and anubhuti says it is Existence.

1. Scriptures: Shastras say Existence is

2. Logic: Resolving effect into its cause - pravilaapa: 

As we take away one property each, the entity becomes subtler, but not non-existent. In earth, take away the property of earth, it becomes the subtler element water. Finally in space, there is only one property sound and dissolution that gives what is unmanifest as it is not perceivable by senses. Space has sound as property, but to perceive space even sound is not sufficient. Sound requires a medium of space, but it cannot be used to perceive the space. Finally, we arrive at Existence which is property-less. 

The dissolution of upadhi one has also leads to Existence. The intellect is dissolved by the dissolution of its object, even then that (intellect) dissolves only with Existence as its basis. Intellect indeed is the means in  the comprehension of the clear nature of existence and nonexistence for us.

Existence cannot be removed, as it is the fundamental one. Because non-existence cannot be. Gita 2.16. Nonexistence also has to be existent to be acknowledged that it is. So it comes under the category of perceived.

योगसूत्र १.१० - अभावप्रत्ययालम्बना वृत्तिर्निद्रा - sleep is a state of experience which exists by taking recourse to the thought of non-existence. 

Mimsakas see non-existence + existence is the Self.

So even the thought of non-existence has to be removed, to see Existence only remains. By removing all thoughts, quietening all instruments, we enter the Satpratyayagarbha - in the womb of Sat knowledge.

3. Experience: Cause is that which pervades the effect. Nature of effect can be studied to know the nature of cause. That which pervades everything, is the cause. Gold is the cause for all ornaments. In this way, all objects are perceived as existing and hence existence is pervasive, therefore the cause. Unconditioned existence cannot be perceived, but it can be arrived at from all the perceivable conditioned existences. Conditioned existence is also called existence attribute or incidental existence, dependent existence, borrowed existence. Unconditioned existence is also called Pure Existence, the Existence, intrinsic existence, independent Existence, inherent existence.

Conclusion is: Even though the Self is not perceivable by senses and mind, does not have any characteristics to be perceivable, yet it should not be concluded as non-existence, but as Existence alone. Through the functioning of upadhi and the world, one concludes the necessity of the existent Self as the substratum. Once you have appreciation of the Self, then there is further scope of progress. From naastika to aastika.

अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।

अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥१३॥

(आत्मा) अस्ति इति एव (सत्कार्यबुद्ध्याद्युपाधिभिः) उपलब्धव्यः। (यदा तु सत्कार्यबुद्ध्याद्युपाधयः रहितः तदा अलिङ्गस्य) तत्त्वभावेन (आत्मा उपलब्धव्यः)। उभयोः च (आत्मा) अस्ति इति एव उपलब्धस्य तत्त्वभावः प्रसीदति । 

अस्ति = it is, इति = thus, एव = indeed, उपलब्धव्यः = should be realized, तत्त्वभावेन = by the nature of Reality, च उभयोः = and of the two, अस्ति = it is, इति = thus, एव = alone, उपलब्धस्य = of the realised, तत्त्वभावः = the real aspect, प्रसीदति = becomes favorable to reveal

(Through the effects of existence and upadhi like intellect Self) is (existing) indeed should be realized. Then (devoid of the effects of existence and upadhi like intellect) the real nature of (the Self should be realized). Of the two, the one who realizes the Self as merely existing becomes favorable for revelation of the real nature of Self.

अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

इति - अव्ययम् 

एव - अव्ययम् 

उपलब्धव्यः - उपलब्धव्य, पुं, प्र, एक, कृदन्तरूपाणि - उप + लभ् + तव्य - डुलभँष् प्राप्तौ - भ्वादिः - अनिट्

तत्त्वभावेन - तत्त्वभाव, पुं, तृ, एक

च - अव्ययम् 

उभयोः - उभ, पुं, स, द्वि

अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

इति - अव्ययम् 

एव - अव्ययम् 

उपलब्धस्य - उपलब्ध, पुं, ष, एक, कृदन्तरूपाणि - उप + लभ् + क्त - डुलभँष् प्राप्तौ - भ्वादिः - अनिट्

तत्त्वभावः - तत्त्वभाव, पुं, प्र, एक

प्रसीदति - प्र + सद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - षदॢँ विशरणगत्यवसादनेषु - भ्वादिः, प्र-पु, एक

तस्मादपोह्यासद्वादिपक्षमासुरम् अस्तीत्येव आत्मा उपलब्धव्यः सत्कार्यबुद्ध्याद्युपाधिभिः । यदा तु तद्रहितोऽविक्रिय आत्मा कार्यं च कारणव्यतिरेकेण नास्ति ‘वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्’ (छा. उ. ६ । १ । ४) इति श्रुतेः, तदा तस्य निरुपाधिकस्यालिङ्गस्य सदसदादिप्रत्ययविषयत्ववर्जितस्यात्मनस्तत्त्वभावो भवति । तेन च रूपेणात्मोपलब्धव्य इत्यनुवर्तते । तत्राप्युभयोः सोपाधिकनिरुपाधिकयोरस्तित्वतत्त्वभावयोः — निर्धारणार्था षष्ठी — पूर्वमस्तीत्येवोपलब्धस्यात्मनः सत्कार्योपाधिकृतास्तित्वप्रत्ययेनोपलब्धस्येत्यर्थः । पश्चात्प्रत्यस्तमितसर्वोपाधिरूप आत्मनः तत्त्वभावः विदिताविदिताभ्यामन्योऽद्वयस्वभावः नेति नेतीत्यस्थूलमनण्वह्रस्वमदृश्येऽनात्म्ये निरुक्तेऽनिलयन इत्यादिश्रुतिनिर्दिष्टः प्रसीदति अभिमुखीभवति । आत्मप्रकाशनाय पूर्वमस्तीत्युपलब्धवत इत्येतत् ॥

तस्मात् = therefore, अपोह्यासद्वादिपक्षम् = rejecting the philosophy of non-existence (shunya), आसुरम् = demoniac, अस्तीत्येव आत्मा = the Self, उपलब्धव्यः सत्कार्यबुद्ध्यादि = existent effects of intellect etc., उपाधिभिः = by the limiting adjunct, यदा तु तत् रहितः = when devoid of that (effect of intellect, etc., upadhis), अविक्रियः = with no modifications, आत्मा = the Self, कार्यम् च = and the effect, कारणव्यतिरेकेण = different from cause, न अस्ति = not there, ‘वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्’ (छा. उ. ६ । १ । ४) इति श्रुतेः = shruti says ‘change is only a name supported (perceived) by speech (sense organs)’, तदा = then, तस्य = of that,  निरुपाधिकस्य = of the one devoid of upadhis, अलिङ्गस्य = of the one devoid of intellect, सदसदादिप्रत्ययविषयत्ववर्जितस्य = of devoid of being an object of thoughts of existence and nonexistence, आत्मनः = of the Self, तत्त्वभावः भवति  = is  तत्त्वभावः, तेन च रूपेण = and by that nature, आत्मा = the Self, उपलब्धव्यः इति = should be realised, अनुवर्तते = follows, तत्र अपि = there too, उभयोः = among the two (astitiva and tattvabhava), सोपाधिकनिरुपाधिकयोः = sopadhika and nirupadhika, अस्तित्वतत्त्वभावयोः = the astitva and tattvabhava, निर्धारणार्था षष्ठी = the sixth case is deterministic, पूर्वम् अस्ति इति = previously is there, एव उपलब्धस्य आत्मनः सत्कार्योपाधिकृतास्तित्वप्रत्ययेन = the realisation of the Self by the thought of its existence through the upadhi as the effect of Exisence (world and sakshi), उपलब्धस्य = of the realised, इत्यर्थः = this is the meaning, पश्चात् = thereafter, प्रत्यस्तम् इतसर्वोपाधिरूपः आत्मनः = of the Self, तत्त्वभावः = the true nature, विदिताविदिताभ्याम् अन्यः = other than the known and unknown, अद्वयस्वभावः = nature of non-dual, न इति न इति इति = “not this not this”, अस्थूलम् = not gross, अनण्वह्रस्वम् =  not subtle, not short, अदृश्ये = not seen, अनात्म्ये = not the upadhis, अनिरुक्ते = beyond words, अनिलयनः = not even the cause of the world, इत्यादि श्रुतिनिर्दिष्टः = ascertained by srutis, प्रसीदति अभिमुखी भवति = becomes revealed, आत्मप्रकाशनाय = for the one who is favorably disposed, पूर्वम् अस्ति इति उपलब्धवते = who realised it before as it is, इत्येतत् = this is the meaning.

Therefore, rejecting the demoniac philosophy of non-existence (shunya), the Self should be realised as existent through the limiting adjuncts of the effects such as intellect etc. But when devoid of that (intellect etc.), the Self, with no modifications - there is no effect different from the cause as the shruti says वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्’ (छा. उ. ६ । १ । ४) ‘change is only a name supported (perceived) by speech (sense organs)’ - then the true nature of that Self is of the one devoid of: upadhis, intellect, being an object of thoughts of existence and nonexistence - it follows that this should be realised.

There too, among the two: सोपाधिक and निरूपाधिक, अस्तित्व and तत्त्वभाव, respectively - the sixth case is deterministic - (Self), previously realised as existing, i.e. the realisation of the Self by the thought of its existence through the upadhi as the effect of Existence (world and sakshi) - this is the meaning. Thereafter, the true nature of the Self, other than the known and unknown, nature of non-dual,  “not this not this”,  not gross, not subtle, not short, not seen, not the upadhis, beyond words, not even the cause of the world, ascertained by srutis, becomes revealed for the one who is favorably disposed who realised it before as it is - this is the meaning.

Notes

This mantra shows the methodology by which those who are convinced of the existence of the Self as shown in previous mantra to experience the Existence as the Self.

Since those who don't accept Existence as the cause of the world, the Self, they will never know the reality, Therefore, their viewpoint is demoniac because they desire only revelry in sense objects as they take the world to be real.

The methodology to realise the Self is given here:

• आत्मनः उपाधिकृतः बुद्ध्यादि - That which is effect of the Antahkarana as upadhi - sakshi. Then see the Self as the basis of sakshi first - i.e. in association with upadhi of antahkarana. Sakshi is antahkarana upahita chaitanya where antahkarana is the upadhi.

• आत्मनः सत्कार्यः - That which is an existent effect of the Self. At the level of totality, see the Self as the cause for the jagat since jagat is still considered to be real at this stage.

This is sopadhika drishti of the Self at the levels of individual and totality -  affirming its astitiva through upadhi. What is conditioned upahita is different from the conditioning upadhi. So Self is different from jagat and upadhi of antahkarana is the understanding at this stage and is also the cause of them. Actually, the Self is not the cause of the world or conditioned by antahkarana, but start with it and move forward to move towards nirupadhika as Self beyond cause and effect, conditioned and unconditioned. Sopahdika to nirupadhika, the journey is taken by baadha - falsification.

In nirupadhika, see that the effect and upadhi are mere superimposition and unreal - वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्’ (छा. उ. ६ । १ । ४) - modification which has speech alone as its cause and it is in name only (form, sense perceptions). World is only name based, so it has no reality by itself. Therefore, even the Self as cause and upahita has no relevance.

Astitva bhava is sopadhika, tattvabhava is nirupadhika.

For the satvaadi (not the asatvadi) - the one who sees Self as sti and later through sopadhik-drishti (astitva), nirupadhika-drishti (tattvabhava) becomes pleased and becomes one with him - revelas itself. This tattva-bhava is beyond words and cannot be described.

Can be seen this way: उपलब्धव्यः should be added to अस्तीत्येव  and तत्त्वभावेन  - dehli-deepa-nyaya. Ubhayoh is nirdharana-shashthi - determination, not possessive. 

Prasiidati - means pleased. 

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।

अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥१४॥

यदा सर्वे कामाः ये अस्य (प्राक्प्रतिबोधात् विदुषः) हृदि श्रिताः (ते) प्रमुच्यन्ते अथ (यः प्राक्प्रबोधात्) मर्त्यः (आसीत् सः) अमृतः भवति। अत्र ब्रह्म समश्नुते। 

यदा = when, सर्वे = all, प्रमुच्यन्ते = fall off, कामाः = desires, ये = which, अस्य हृदि = of this heart, श्रिताः = clung, अथ = then, मर्त्यः = the mortal, अमृतो = immortal, भवति = becomes, अत्र = here, ब्रह्म = Brahman, समश्नुते = attains

When all desires which are clung to this heart fall off, then the mortal becomes immortal and attains Brahman here.

यदा - अव्ययम्

सर्वे - सर्व, पुं, प्र, बहु

प्रमुच्यन्ते - प्र + मुच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - मुचॢँ मोक्षणे मोचने - तुदादिः, प्र-पु, बहु

कामाः - काम, पुं, प्र, बहु

ये - यद्, पुं, प्र, बहु

अस्य - इदम्, पुं, ष, एक

हृदि - ह्र्द्, नपुं, स, एक

श्रिताः - श्रित, पुं, प्र, बहु

अथ - अव्ययम् 

मर्त्यः - मर्त्य, पुं, प्र, एक

अमृतः - अमृत, पुं, प्र, एक

भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

अत्र - अव्ययम् 

ब्रह्म - ब्रह्म, नपुं, प्र, एक

समश्नुते - सम् + अश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - अशूँ व्याप्तौ सङ्घाते च - स्वादिः, प्र-पु, एक

एवं परमार्थात्मदर्शिनो यदा यस्मिन्काले सर्वे कामाः कामयितव्यस्यान्यस्याभावात् प्रमुच्यन्ते विशीर्यन्ते ; ये अस्य प्राक्प्रतिबोधाद्विदुषो हृदि बुद्धौ श्रिताः आश्रिताः ; बुद्धिर्हि कामानामाश्रयः नात्मा, ‘कामः सङ्कल्पः’ (बृ. उ. १ । ५ । ३) इत्यादिश्रुत्यन्तराच्च ; अथ तदा मर्त्यः प्राक्प्रबोधादासीत् स प्रबोधोत्तरकालमविद्याकामकर्मलक्षणस्य मृत्योर्विनाशात् अमृतो भवति गमनप्रयोजकस्य मृत्योर्विनाशाद्गमनानुपपत्तेः । अत्र इहैव प्रदीपनिर्वाणवत्सर्वबन्धनोपशमात् ब्रह्म समश्नुते ब्रह्मैव भवतीत्यर्थः ॥

एवम् = in this way, परमार्थात्मदर्शिनः = of the seer of the Self which is the highest goal, यदा यस्मिन् काले = at that time, सर्वे कामाः कामयितव्यस्य = that which can be desired, अन्यस्य = of any other,  अभावात् = due to lack, प्रमुच्यन्ते विशीर्यन्ते = destroyed, ये अस्य प्राक्प्रतिबोधात् विदुषः = of the wise person before realisation, हृदि बुद्धौ = in the intellect, श्रिताः आश्रिताः = those that took refuge, बुद्धिः हि = intellect indeed, कामानाम् = of the desires, आश्रयः = refuge, न आत्मा = not the Self, ‘कामः सङ्कल्पः’ (बृ. उ. १ । ५ । ३) इत्यादिश्रुत्यन्तरात् च = and from other srutis, अथ तदा = then, मर्त्यः प्राक् प्रबोधात् आसीत् सः = he who was before realisation, प्रबोधोत्तरकालम् = after realisation, अविद्याकामकर्मलक्षणस्य = of the characteristic of ignorance, desire, action, मृत्योः विनाशात् = due to destruction, अमृतो भवति गमनप्रयोजकस्य = of the one that causes going, मृत्योः = of the death, विनाशात् = due to destruction, गमनानुपपत्तेः = there is no more going,  अत्र इह एव = here indeed, प्रदीपनिर्वाणवत् = like the extinguishing of a lamp, सर्वबन्धनोपशमात् = due to destruction of all bondages, ब्रह्म समश्नुते ब्रह्म एव भवति = becomes Brahman indeed, इत्यर्थः = this is the meaning

In this way, of the seer of the Self which is the highest goal, when all that which can be desired are destroyed -  due to lack of anything other, those desires which took refuge in the intellect of this wise person before realisation - indeed desires take refuge in the intellect and not the Self ‘कामः सङ्कल्पः’ (बृ. उ. १ । ५ । ३) -  and from other srutis, then he who was mortal before realisation, then after realisation due to destruction of the characteristic of ignorance, desire, action, becomes immortal - due to destruction of the one that causes transmigration, there is no more transmigration. The person becomes Brahman here indeed due to destruction of all bondage like the extinguishing of a lamp - this is the meaning.

Notes:

Brahmajnana was given in 12 and 13 and its fruit is given here and next one.

Those desires which were before realisation are cut asunder as there is no sense of “other” - to enjoy. The whole world is realised as the Self. Ignorance of the Self leads to identification with a limited entity as oneself and then to make that limited entity happy, suitable compatible objects need to be acquired which leads to desires and the fulfillment of desires need certain actions to be undertaken. These actions lead to accumulation of papa-punya engendering further embodiments. Hence अविद्याकामकर्म is called death in Vedanta because it leads to rebirth. Whenever the desires will extinguish like that of a lamp, then the person realises Brahman. 

Nayyayikas take desires are part of the Self and hence refutation that they belong to the mind. 

When will the desires go is the next mantra.

यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।

अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥१५॥

यदा इह (प्राक्प्रतिबोधात्) हृदयस्य सर्वे ग्रन्थयः प्रभिद्यन्ते अथ (यः प्राक्प्रबोधात्) मर्त्यः (आसीत् सः) अमृतः भवति। एतावत् हि (सर्ववेदान्तानामितम्) अनुशासनम्  (अस्ति)। 

यदा = when, सर्वे = all, प्रभिद्यन्ते = are destroyed, हृदयस्य = of heart, इह = here, ग्रन्थयः = the knots, अथ = then, मर्त्यो = the mortal, अमृतः = immortal, भवति = becomes, एतावत् = this much, हि = only, अनुशासनम् = is the instruction.

When all the knots of the heart are destroyed, then the mortal becomes immortal and this much is only the instruction.

यदा - अव्ययम् 

सर्वे - सर्व, पुं, प्र, बहु

प्रभिद्यन्ते - प्र + भिद् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - भिदिँर् विदारणे - रुधादिः, प्र-पु, बहु

हृदयस्य - हृदय, पुं, प्र, एक

इह - अव्ययम् 

ग्रन्थयः - ग्रन्थि, पुं, प्र, बहु

अथ - अव्ययम् 

मर्त्यः - मर्त्य, पुं, प्र, एक

अमृतः - अमृत, पुं, प्र, एक

भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

एतावत् - एतावत्, पुं, प्र, एक, तद्धितान्तरूपाणि - एतत् + वतुप्

हि - अव्ययम् 

अशासनम्

कदा पुनः कामानां मूलतो विनाश इति, उच्यते — यदा सर्वे प्रभिद्यन्ते भेदमुपयान्ति विनश्यन्ति हृदयस्य बुद्धेरिह जीवत एव ग्रन्थयो ग्रन्थिवद्दृढबन्धनरूपा अविद्याप्रत्यया इत्यर्थः । अहमिदं शरीरं ममेदं धनं सुखी दुःखी चाहमित्येवमादिलक्षणाः तद्विपरीतात् ब्रह्मात्मप्रत्ययोपजनात् ब्रह्मैवाहमस्म्यसंसारीति विनष्टेष्वविद्याग्रन्थिषु तन्निमित्ताः कामा मूलतो विनश्यन्ति । अथ मर्त्योऽमृतो भवति एतावद्धि एतावदेवैतावन्मात्रं नाधिकमस्तीत्याशङ्का कर्तव्या । अनुशासनम् अनुशिष्टः उपदेशः सर्ववेदान्तानामिति वाक्यशेषः ॥

कदा = when, पुनः = further, कामानाम् मूलतः विनाशः इति = destruction of the desires from causes, उच्यते = said, यदा सर्वे = when all, प्रभिद्यन्ते भेदम् उपयान्ति = divisions go away, विनश्यन्ति = destroyed, हृदयस्य बुद्धेः = of the mind, इह जीवतः एव = when living indeed, ग्रन्थयो ग्रन्थिवत् = like a knot, दृढबन्धनरूपाः = in the form of firm bondages, अविद्याप्रत्ययाः = thoughts born of ignorance, इत्यर्थः = this is the meaning, अहम् इदम् शरीरम् = I am this body, मम इदम् धनम् = this is my wealth, सुखी दुःखी च अहम् = I am happy and sad, इत्येवम् = in this way, आदिलक्षणाः = characteristics, तद्विपरीतात् = opposite to that, ब्रह्मात्मप्रत्ययोपजनात् = by creating the knowledge of I am Brahman, ब्रह्मैवाहम् अस्मि असंसारी इति = I am Brahman alone, not samsari, विनष्टेषु अविद्याग्रन्थिषु = when the wrong thinking (knots of ignorance) are destroyed, तन्निमित्ताः = the causes of that, कामाः मूलतः = the causes of the desires, विनश्यन्ति  = destroyed, अथ मर्त्योऽमृतो भवति = then the mortal becomes immortal, एतावद्धि एतावत् एव = this much indeed, एतावत् मात्रम् = this much alone, न अधिकमस्तीति = nothing more is there, आशङ्का कर्तव्या = do not have any doubt, अनुशासनम् अनुशिष्टः = the instruction, उपदेशः सर्ववेदान्तानाम् इति = teaching of all Upanishads, वाक्यशेषः = the remaining statement

Further, when the destruction of the desires with its roots happens is said - when all divisions of the mind, thoughts born of ignorance in the form of firm bondages like a knot, go away or are destroyed when living indeed - this is the meaning. When the wrong thinking (knots of ignorance) such as ‘I am this body’, ‘this is my wealth’, ‘I am happy and sad’ - in this way, the desires arising from its causes are destroyed by creating the characteristics opposite to that knowledge as I am Brahman, ‘I am Brahman alone, not samsari’ then the mortal becomes immortal. This much indeed, this much alone ‘is the instruction of the teaching of all Upanishads,’ is the remaining statement. Nothing more is there - do not have any doubt.

Notes

The deep-rooted vasanas that generate the thoughts of - I am this body, this is my wealth, etc. is adhyasa - superimposition on Truth and hence they are not true. Adhyasa is atasmin tat buddhi - the mindset of seeing that in not that. Jagati satya buddhi, anatmani atma buddhi. Ahamkara - basic adhyasa and mamakara is sambandha adhyasa. The sukhi-dukhi is bhoktrtva bhava.

When I take myself to be a upadhi, then the limitations of upadhi become mine, then I look for objects to fulfill myself and remove limitations of the upadhi - these are the desires. Citta-shuuddhi characterised by vairagya is only fully achieved with atma-jnana. But even some of it will give good progress.

Only when the Vedantic knowledge of I am Brahman arises due to the desires falling away, then the person is said to have become immortal as explained before. Vedantonaama Upanishad. upanishad  shabdena brahmavidya ucyate.

This much is the teaching - implying the teaching of Self-knowledge is over.

The next mantras are upasanas. There are two types: 

• saguna-brahma-upasana, apara-brahma-upasana, manda-brahma-upasana. Saguna is Brahman with guna.

And the other is that which is not.

• Nirguna-brahma-upasana, para-brahma-upasana, uttama-brahma-upasana.

• Upasana when done with desires such as Pancagni-vidya - heaven, clouds, earth, man, woman.

Karmana pitrloka, vidyayaa devalokah

Bhuvar lokah is pitrlokah

Svarga loka can be attained by pure karma - short visit - pitrlokah

Svarga loka with long term stay like devatas - karma + upasana - devalokah. All other higher lokas also need upasana and hence devalokah

Four kinds of pralaya:

• Nitya - daily sleep

• Naimittika - occasional, due to a particular nimitta - cause or occasion, when Brahma goes to sleep - bhu, buvah and suvah perish then. 

12 hours of Brahma is day - which is the naimittika pralaya at the end.

• Praakrta - when the entire Prakriti, the realm of names and forms goes away, prakrti sambandah iti praakrtah, this is the lifetime of Brahma. Until the panca-mahabhutas or tanmatras dissolve, all the lokas remain, including Brahma-loka. Next Brahma is Hanuman. The free ones are kept for God’s work.

• Aatyantika - Self-knowledge breaks down all multiplicity forever.

Dhruva loka is mahar loka

Shiva loka is satya loka

Loka means a collection of lokas. Loka is a realm of experience. This intro is needed to understand the next mantra. Soul goes to various lokas based on upasana it does.

Upasana and karma are sajaatiiya.

Yathasrutam - deeper understanding, evolution that you have made, Bhashyakara says Vijnana, which stands for evolution, is measured by samskaras.

शतं चैका च हृदयस्य नाड्य-

स्तासां मूर्धानमभिनिःसृतैका ।

तयोर्ध्वमायन्नमृतत्वमेति

विष्वङ्ङन्या उत्क्रमणे भवन्ति ॥१६॥

शतम् च एका च हृदयस्य नाड्यः (सन्ति)। तासाम् एका मूर्धानम् अभिनिःसृता। तया ऊर्ध्वमायन् अमृतत्वम् एति।  विष्वङ् अन्याः उत्क्रमणे भवन्ति। 

शतम् = hundred, च = and, एका = one, च = and, हृदयस्य = of the heart, नाड्यः = nāḍī, तासाम् = among those, मूर्धानम् = the head, अभिनिःसृता = goes out through, एका = one, तया = through that, ऊर्ध्वमायन् = going up, अमृतत्वम् = immortality, एति = goes, विष्वङ् = the branching, अन्याः = the others, उत्क्रमणे = for death, भवन्ति = become

Hundred and one nerves are of the heart. Among these, one goes out through the head. Going up through that one gains immortality. The other branching nerves become causes for death.

शतम् - शत, नपुं, प्र, एक

च - अव्ययम् 

एका - एका, स्त्री, प्र, एक

च - अव्ययम् 

हृदयस्य - हृदय, पुं, ष, एक

नाड्यः - नाडी, स्त्री, प्र, बहु

तासाम् - एतद्, स्त्री, ष, बहु

मूर्धानम् - मूर्धन्, पुं, द्वि ,एक

अभिनिःसृता - अभिनिःसृता, स्त्री, प्र, एक, कृदन्तरूपाणि - अभि + निः + सृ + क्त - सृ गतौ - भ्वादिः - अनिट्

एका - एका, स्त्री, प्र, एक

तया - एतद्, स्त्री, तृ, एक

ऊर्ध्वम् - ऊर्ध्व, नपुं, प्र, एक

आयन् - अय् धातुरूपाणि - अयँ गतौ - भ्वादिः - कर्तरि प्रयोगः लङ् लकारः परस्मैपदम्, प्र-पु, बहु

अमृतत्वम् - अमृतत्व, नपुं, द्वि, एक

एति - इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, प्र-पु, एक

विष्वङ्ङन्या 

उत्क्रमणे - उत्क्रमण, पुं, स, एक

भवन्ति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

निरस्ताशेषविशेषव्यापिब्रह्मात्मप्रतिपत्त्या प्रभिन्नसमस्ताविद्यादिग्रन्थेः जीवत एव ब्रह्मभूतस्य विदुषो न गतिर्विद्यते, ‘अत्र ब्रह्म समश्नुते’ (क. उ. २ । ३ । १४) इत्युक्तत्वात् ‘न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन्ब्रह्माप्येति’ (बृ. उ. ४ । ४ । ६) इति श्रुत्यन्तराच्च । ये पुनर्मन्दब्रह्मविदो विद्यान्तरशीलिनश्च ब्रह्मलोकभाजः ये च तद्विपरीताः संसारभाजः, तेषामेष गतिविशेष उच्यते प्रकृतोत्कृष्टब्रह्मविद्याफलस्तुतये । किञ्चान्यत् , अग्निविद्या पृष्टा प्रत्युक्ता च । तस्याश्च फलप्राप्तिप्रकारो वक्तव्य इति मन्त्रारम्भः । तत्र — शतं च शतसङ्ख्याकाः एका च सुषुम्ना नाम पुरुषस्य हृदयाद्विनिःसृताः नाड्यः सिराः ; तासां मध्ये मूर्धानं भित्त्वा अभिनिःसृता निर्गता एका सुषुम्ना नाम । तया अन्तकाले हृदये आत्मानं वशीकृत्य योजयेत् । तया नाड्या ऊर्ध्वम् उपरि आयन् गच्छन् आदित्यद्वारेण अमृतत्वम् अमरणधर्मत्वमापेक्षिकम् — ‘आभूतसम्प्लवं स्थानममृतत्वं हि भाष्यते’ (वि. पु. २ । ८ । ९७) इति स्मृतेः — ब्रह्मणा वा सह कालान्तरेण मुख्यममृतत्वमेति भुक्त्वा भोगाननुपमान्ब्रह्मलोकगतान् । विष्वङ् नानागतयः अन्या नाड्यः उत्क्रमणे उत्क्रमणनिमित्तं भवन्ति संसारप्रतिपत्त्यर्था एव भवन्तीत्यर्थः ॥

निरस्त-अशेष-विशेष-व्यापि-ब्रह्मात्म-प्रतिपत्त्या = realising the unity of pervasive Brahman, which is devoid of any special characteristics, with the Self, प्रभिन्नसमस्ताविद्यादिग्रन्थेः = of person who has destroyed all the knots of ignorance, जीवतः एव = while living, ब्रह्मभूतस्य = of the person who has become Brahman, विदुषः = the knowledgeable one, न गतिः विद्यते = there is no more goal (of samsara), ‘अत्र ब्रह्म समश्नुते’ (क. उ. २ । ३ । १४) इत्युक्तत्वात्  = due to saying ‘here he attains Brahman’, ‘न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन्ब्रह्माप्येति’ (बृ. उ. ४ । ४ । ६) इति = ‘his sukshma sharira does not leave, being Brahman, he attains Brahman’, श्रुत्यन्तरात् च = and from other srutis, ये = those, पुनः = again, मन्दब्रह्मविदः = the knowers of Saguna Brahman, विद्यान्तरशीलिनः = those who practice other upasana, च = and, ब्रह्मलोकभाजः ये च = and those who attain Brahmaloka, तत् विपरीताः संसारभाजः = those who are different to the one who attain samsara, तेषाम् = their, एषः = this, गतिविशेषः = special goal, उच्यते = is said, प्रकृतोत्कृष्टब्रह्मविद्याफलस्तुतये = for the glory of knowledge of Nirguna Brahman under discussion, किम् च अन्यत् = further there is another, अग्निविद्या पृष्टा प्रत्युक्ता च = and the knowledge of fire was asked to which was answered, तस्याः च = and of that, फलप्राप्तिप्रकारः = the methodology to attain that result, वक्तव्यः इति = should be said, मन्त्रारम्भः = so the mantra begins, तत्र = in that matter, शतं च शतसङ्ख्याकाः = number of hundred, एका च  =and one, सुषुम्ना नाम = called sushumna, पुरुषस्य हृदयात् विनिःसृताः = from a person’s heart rise, नाड्यः सिराः = tubular structures (not gross), तासां मध्ये = in the middle of those, मूर्धानं = the crown, भित्त्वा = having broken open, अभिनिःसृता निर्गता एका सुषुम्ना नाम = one goes called sushumna, तया = through that, अन्तकाले = in the final moment, हृदये = in the physical heart, आत्मानम् = the mind (sukshma-sharira), वशीकृत्य = having controlled, योजयेत् = with yoga, तया नाड्या = through that naadi, ऊर्ध्वम् उपरि = above, आयन् गच्छन् = going, आदित्यद्वारेण = through the path of sun, अमृतत्वम् अमरणधर्मत्वम् = the nature of immortality, आपेक्षिकम् = relative, ‘आभूतसम्प्लवं स्थानममृतत्वं हि भाष्यते’ (वि. पु. २ । ८ । ९७) इति स्मृतेः = in smritis, ब्रह्मणा वा सह = along with Brahmaa, कालान्तरेण = after sometime (Brahma dissolves in Prakriti), मुख्यम् अमृतत्वम् एति = the main immortality is attained, भुक्त्वा भोगान् अनुपमान् ब्रह्मलोकगतान् = having enjoyed the incomparable enjoyments of Brahmaloka, विष्वङ् नानागतयः = having varied paths, अन्या नाड्यः = the naadis, उत्क्रमणे उत्क्रमणनिमित्तम् = cause for exits, भवन्ति = become, संसारप्रतिपत्त्यर्था एव = for the attainment of samsara alone, भवन्ति = become, इत्यर्थः = this is the meaning

For the person who has destroyed all the knots of ignorance while living by realising the unity of pervasive Brahman, which is devoid of any special characteristics, with the Self, for that knowledgeable one who has become Brahman, there is no more goal (of samsara), ‘अत्र ब्रह्म समश्नुते’ (क. उ. २ । ३ । १४)’ due to saying ‘here he attains Brahman’, ‘न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन्ब्रह्माप्येति’ (बृ. उ. ४ । ४ । ६) इति and from other srutis: ‘his sukshma sharira does not leave, being Brahman, he attains Brahman’.

Again those ‘dull’ knowers of Saguna Brahman and those who practice other upasana, i.e., those who attain Brahmaloka different to the ones who attain samsara - this special goal for them is said only for the glory of knowledge of Nirguna Brahman under discussion. Further, there is another reason: for saying the methodology to attain the result of that knowledge of fire which was asked and answered. So this mantra begins - from a person’s heart arise (subtle) tubular channels that are hundred in number and the one called sushumna. In the middle of those, the one called sushumna goes, having broken open the crown. In the final moment (death), in the physical heart, having controlled the mind with yoga, the one going above through that nadi through the path of sun, attains relative immortality as per smriti: आभूतसम्प्लवं स्थानममृतत्वं हि भाष्यते (वि. पु. २ । ८ । ९७) - ‘the place that lasts till the end is said to be immortality’. Or after having enjoyed the incomparable enjoyments of Brahmaloka, the absolute immortality is attained eventually along with Brahma. The (other) naadis having varied paths become the cause for the attainment of samsara alone - this is the meaning.

Notes

A person who has realised Brahman in this human birth becomes immortal - there is no more birth for such a person as explained before. In this mantra, those who have not realised Brahman, but do karma and upasana, how they leave the body at death is explained. The focus of this mantra is not the gati after death - krama-mukti or samsara, but how one attains that gati. Why does this process needs to be explained? For:

• the glory of knowledge of Nirguna Brahman under discussion. 

• saying the methodology to attain the result of that knowledge of fire which was asked and answered earlier. 

All this is being done only for completion of the topic as the main topic of brahma vidya is over.

Naadi here implies a subtle pranic imperceptible channel, but not the nerves or blood vessels that are seen physically although this word is used for them also. Yoga shastra deals with these nadis as they deal with prana a lot. Ida, pingala, hita etc. are some examples of nadis. There are thousands of such nadis, but 101 of them are important. Among those 101, there is 1 that goes to the crown of the head called sushumna. When the pranic energy goes through this channel, one becomes immortal.

Which upasaka’s pranic energy goes through this sushumna channel and what gati they attain?

Strength, technique, practise, attunement is needed for such upasana practice.

During death, the upasaka brings the mind which is all over the body and the prana dispersed through all naadis, into the heart and through the sushumna naadi propels it upwards towards the crown. The upasana, which they have been doing all through their life, has made a strong vasana, and that manifests itself at the time of death. That’s why it is said that the upasana must be done all through life to keep the practice as it is useful at the time of death to attain the goal of Brahmaloka.

• Upasakas of Saguna Brahman (मन्दब्रह्मवादिनः) - these are devotees of Saguna Brahman who have practised upasana of the deity all through their life. They attain the loka of that Saguna Brahman, called Brahmaloka, Through upasana such as Omkara upasana, shiva upasana, vishnu upasana, etc. one will attain Brahmaloka and eventually get moksha - krama-mukti which is amrtattva or aatyantika pralaya. The upasaka, purified by such upasana, has no other desire for anything in the world, and therefore this vairagya will qualify him to attain mukti. They may enter this Brahmaloka already being free like those who have perfected naciketa-agni vidya. Virat-aatma-pratipatya - because of identification with Virat, the pervasiveness, totality, the mind is pure. As long as the identification is with individuality, then there is impurity. This has been explained before as the result of naciketa-agni vidya. Alternatively, the upasakas may have very subtle desires that get fulfilled in Brahmaloka and eventually attain mukti after upadesha from Brahma. Then viedha-mukti is attained at the end of Brahma’s life (praakrta pralaya) with the dissolution of upadhis. This path is also called shukla-gati, aaditya-dvara, uttarayana - mukti

• Upasakas who want to enjoy Brahmaloka (विद्यान्तरशीलिनः) - these are people who want to enjoy Brahmaloka and perform upasana such as pancagni vidya. They merge with Prakriti, stay in it for 100 Brahma years in laya and are again reborn  in the noblest families. This is saapekshika-amrtattva - since the person stays till the elements are destroyed it is called immortal - relatively.

The upasakas of Saguna Brahma are called मन्दब्रह्मविदः - the knowers of lower Brahman - aparam cet gantavyam, param cet jnatavyam as mentioned before. So how is this presentation of upasaka’s journey a glory of Nirguna Brahma jnanis? The reasons are:

1. Jnana is realisation and so no action - mental or physical - is required for it to be available at any time after one has attained it. An upasaka has to continue with upasana all through life.

2. There is continuous anxiety and tension to maintain doing the upasana all through the life while jnana once attained is immensely blissful. That blissful state is attained only later by the upasaka in Brahmaloka.

3. At the time of death, the upasaka has to continue upasana with full focus till life leaves the body. There is no guarantee that death will come with any intimation and so such practice may not even be feasible at death - therefore, Sri Krishna says think of Me always as one never knows when death happens in Gita Chapter-8. That’s why it is said even the nature of death is Ishvara-kripa to help you facilitate upasana. In jnana, death of the body has no relevance whatsoever as the jnani is no longer connected with the body.

The other motivational factor being given in this mantra is that only in martyaloka as human birth one will have the choice to realise the Self and be free of rebirth or have rebirth to go to higher or lower world or be born as human. This is karma-bhumi that gives choices to go to other worlds or be born as a human while all other lokas are bhoga bhumi. And only here as a human can one have a clear vision of the Self as explained before while Brahmaloka where one can have clear vision of Self too is not easy to attain due to upasana requirements as given above.

shubhaiH aapnoti ashubhaih ubhaibhyaam maanushyam - naishkarma-suddhi by sureshvarahcarya.

Those who don’t do upasana - how do they exit the body? 

Vishvan - pervasive, spread-out, These other nadis are well spread-out. They go through these other naadis to take up other bodies - i.e. be a part of samsara. This path is krishna-gati, candra-dvara, dakshinayana - rebirth

निरस्त-अशेष-विशेष-व्यापि-ब्रह्मात्म-प्रतिपत्त्या - devoid of characteristics has been said in naiva vaca na manasa …

Summary: those who have done upasana to go to Brahmaloka go through sushumna (attain mukti or return) and those who do only karma or through upasana to lokas other than Brahmaloka - go through other nadis.

Darshana focus:

Mind focus - yoga, creation - sankhya, knowledge/truth - Vedanta, enjoyment - mimasa, element - vaisheshika, logic - nyaya.

अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा

सदा जनानां हृदये संनिविष्टः ।

तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण ।

तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ॥१७॥

अङ्गुष्ठमात्रः पुरुषः अन्तरात्मा सदा जनानाम् हृदये संनिविष्टः । तम् स्वात् शरीरात् धैर्येण प्रवृहेत् इषीकाम् मुञ्जात् इव।

तम् शुक्रम् अमृतम् विद्यात् तम् शुक्रम् अमृतम् विद्यात् इति। 

अङ्गुष्ठमात्रः = of the size of the thumb, पुरुषः = consciousness, अन्तरात्मा = the indweller Self, सदा = always, जनानाम् = of all people, हृदये = in the heart, संनिविष्टः = seated, तम् = Him, स्वात् शरीरात् = from your own body, प्रवृहेत् = separate,  मुञ्जात् = from munja grass, इव = like, इषीकाम् = the core, धैर्येण = by wisdom, तम् = that, विद्यात् = one should know, शुक्रम् = effulgent, अमृतम् = immortality, इति = thus

Purusha, the indweller Self, of the size of the thumb always seated in the heart, separate Him from the body (upadhis) just as one separates the core from the munja grass by wisdom. One should know that effulgent immortality. One should know that effulgent immortality.

अङ्गुष्ठमात्रः - अङ्गुष्ठमात्र, पुं, प्र, एक

पुरुषः - पुरुष, पुं, प्र, एक

अन्तरात्मा - अन्तरात्मन्, पुं, प्र, एक

सदा - अव्ययम् 

जनानाम् - जन, पुं, ष, बहु

हृदये - हृदय, पुं, स, एक

संनिविष्टः - संनिविष्ट, पुं, प्र, एक, कृदन्तरूपाणि - सम् + नि + विश् + क्त - विशँ प्रवेशने - तुदादिः - अनिट्

तम् - तद्, पुं, द्वि, एक

स्वात् - स्व, पुं, पं, एक

शरीरात् - शरीर, नपुं, पं, एक

प्रवृहेत् - प्र + वृह् धातुरूपाणि - वृहूँ उद्यमने - तुदादिः - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मैपदम् - मुञ्जादिवेषीकाम्, प्र-पु, एक

धैर्येण - धैर्य, पुं, तृ, एक

तम् - तद्, पुं, द्वि, एक

विद्यात् - विद् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, प्र-पु, एक

शुक्रम् - शुक्र, पुं, द्वि, एक

अमृतम् - अमृत, पुं, द्वि, एक

तम् - तद्, पुं, द्वि ,एक

विद्यात् - विद् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, प्र-पु, एक

शुक्रम् - शुक्र, पुं, द्वि ,एक

अमृतम् - अमृत, पुं, द्वि, एक

इति - अव्ययम्

इदानीं सर्ववल्ल्यर्थोपसंहारार्थमाह — अङ्गुष्ठमात्रः पुरुषः अन्तरात्मा सदा जनानां सम्बन्धिनि हृदये संनिविष्टः यथाव्याख्यातः ; तं स्वात् आत्मीयात् शरीरात् प्रवृहेत् उद्यच्छेत् निष्कर्षेत् पृथक्कुर्यादित्यर्थः । किमिवेति, उच्यते — मुञ्जादिवेषीकाम् अन्तःस्थां धैर्येण अप्रमादेन । तं शरीरान्निष्कृष्टं चिन्मात्रं विद्यात् विजानीयात् शुक्रं शुद्धम् अमृतं यथोक्तं ब्रह्मेति । द्विर्वचनमुपनिषत्परिसमाप्त्यर्थम् , इतिशब्दश्च ॥

इदानीम् सर्ववल्ल्यर्थोपसंहारार्थम् = this mantra is for the purpose of the conclusion of the meaning of all valli, आह = says, अङ्गुष्ठमात्रः पुरुषः अन्तरात्मा = the inner Self, सदा = always, जनानां = of the people, सम्बन्धिनि = connected, हृदये = in the heart, संनिविष्टः यथाव्याख्यातः = as explained before, तं = that Self, स्वात् आत्मीयात् = from one’s body, शरीरात् प्रवृहेत् उद्यच्छेत् = to raise it, निष्कर्षेत् = to pull it up, पृथक् कुर्यात् = differentiate, इत्यर्थः = this is the meaning, किम् अवेति, उच्यते = said, मुञ्जादिवेषीकाम् अन्तःस्थाम् = inner, धैर्येण अप्रमादेन = with vigilance, तं शरीरात् = from the body (all three), निष्कृष्टं = removed, चिन्मात्रम् = this Consciousness, विद्यात् विजानीयात् शुक्रं शुद्धम् = pure (free of ignorance), अमृतं = immortality, यथा उक्तम् ब्रह्म इति = just as what has been said, द्विर्वचनम् = twice, उपनिषत् = upanishad, परिसमाप्त्यर्थम् = for the sake of completion, इतिशब्दः च = and so is the word iti.

Now this mantra is for the purpose of the conclusion of the meaning of all valli. It says - Purusha, the inner Self, is of the size of the thumb in the connected heart of the people always as explained before. One should raise and pull it up carefully to differentiate from the body. Like what? It is said - like the inner stalk from the munja-grass. Consciousness should be known as pure immortal Brahman distinct from the body - just as what has been said before. The word इति is used twice for the sake of completion of Upanishad.

Notes

Angushta-matra is for contemplation purpose which is the inner Self. It is seated in the hearts of all people. Separate this Purusha from all upadhis - i.e. the Self as illuminator of all functions of upadhis and enables them to function by its mere presence is different from upadhis. This process of distinction is like separating the ishikaa-the soft core within the grass, from the layers of munja grass, demanding a lot of effort, focus and patience. So this is the way upasana of Purusha as seated in the heart needs to be done to realise that Purusha, is the Self, the consciousness.

The word Dhairya - vigilance, care, patience, continuously, fearlessly, effort. 

2.1.11 and 2.1.12 - has been explained. Apply aatma-anaatma viveka to differentiate - that is called taking out.

2.2.8 - amrta has been 

मृत्युप्रोक्तां नचिकेतोऽथ लब्ध्वा

विद्यामेतां योगविधिं च कृत्स्नम् ।

ब्रह्मप्राप्तो विरजोऽभूद्विमृत्यु-

रन्योऽप्येवं यो विदध्यात्ममेव ॥१८॥

अथ नचिकेतः एताम् मृत्युप्रोक्ताम् विद्याम् कृत्स्नम् योगविधिम् च लब्ध्वा ब्रह्मप्राप्तः विरजः विमृत्युः अभूत्।  

अन्यः यः अध्यात्मम् एवम् वित् (सः) अपि (विरजाः सन् ब्रह्म प्राप्य विमृत्युः भवति) एव। 

मृत्युप्रोक्ताम् = having said, नचिकेतः = Nachiketa, अथ = then, लब्ध्वा = having attained, विद्याम् = knowledge, एताम् = this, योगविधिम् च कृत्स्नम् = process of yoga in its entirety, ब्रह्मप्राप्तः = attainment of Brahman, विरजः = devoid of virtue and vice, अभूत् = became, विमृत्युः = devoid of ignorance and desire, अन्यः = other, अपि = also, एवम् = in this way, यः = one who, वित् = knower, अध्यात्ममेव = as indweller Self

Then Nachiketa having become free of virtue and vice, ignorance and desire, obtained that knowledge that was imparted by Death, and also the process of yoga in its entirety, attained Brahman. Anyone too who becomes a knower of the indweller Self in this way also attains Brahman.

मृत्युप्रोक्ताम् - मृत्युप्रोक्ता, स्त्री, द्वि, एक

(नचिकेतः) नचिकेताः - नचिकेतस्, पुं, प्र, एक

अथ - अव्ययम् 

लब्ध्वा - अव्ययम् 

विद्याम् - विद्या, स्त्री, द्वि ,एक

एताम् - एतद्, स्त्री, द्वि, एक

योगविधिम् - योगविधि, पुं, द्वि, एक

च - अव्ययम्

कृत्स्नम् - कृत्स्न, नपुं, प्र, एक

ब्रह्मप्राप्तः - ब्रह्मप्राप्त, पुं, प्र, एक

विरजः - विरज, पुं, प्र, एक

अभूत् - भू धातुरूपाणि - कर्तरि प्रयोगः लुङ् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

विमृत्युः - विमृत्यु, पुं, प्र, एक

अन्यः - अन्य, पुं, प्र, एक

अपि - अव्ययम् 

एवम् - अव्ययम् 

यः - यद्, पुं, प्र, एक

वित् - विद्, पुं, प्र, एक

अध्यात्मम् - अध्यात्म, नपुं, द्वि ,एक

एव - अव्ययम्

विद्यास्तुत्यर्थोऽयमाख्यायिकार्थोपसंहारः अधुनोच्यते — मृत्युप्रोक्ताम् एतां यथोक्तां ब्रह्मविद्यां योगविधिं च कृत्स्नं समस्तं सोपकरणं सफलमित्येतत् । नचिकेताः अथ वरप्रदानान्मृत्योः लब्ध्वा प्राप्येत्यर्थः । किम् ? ब्रह्म प्राप्तोऽभूत् मुक्तोऽभवदित्यर्थः । कथम् ? विद्याप्राप्त्या विरजः विगतरजाः विगतधर्माधर्मः विमृत्युः विगतकामाविद्यश्च सन् पूर्वमित्यर्थः । न केवलं नचिकेता एव, अन्योऽपि य एवं नचिकेतोवदात्मवित् अध्यात्ममेव निरुपचरितं प्रत्यक्स्वरूपं प्राप्यतत्त्वमेवेत्यभिप्रायः । नान्यद्रूपमप्रत्यग्रूपम् । तदेवमध्यात्मम् एवम् उक्तेन प्रकारेण वेद विजानातीति एवंवित् , सोऽपि विरजाः सन् ब्रह्म प्राप्य विमृत्युर्भवतीति वाक्यशेषः ॥

विद्यास्तुत्यर्थः = for the purpose of praise of knowledge, अयम् = this, आख्यायिकार्थः = the subject matter of the story, उपसंहारः = conclusion, अधुना = now, उच्यते = said, मृत्युप्रोक्ताम् एताम् = this, यथा = just as, उक्ताम् = stated, ब्रह्मविद्याम् = the knowledge of Brahman, योगविधिं च = the practise of yoga, कृत्स्नं समस्तम् = entire, सोपकरणम् = along with the auxiliary qualities, सफलम् = along with the result, इत्येतत् । नचिकेताः अथ वरप्रदानान् मृत्योः = after the granting of boon from Death, लब्ध्वा प्राप्य = having obtained, इत्यर्थः = this is the meaning, किम् = what more, ब्रह्म प्राप्तः अभूत् = he attained Brahman, मुक्तः अभवत् = he became free, इत्यर्थः = this is the meaning, कथम् = how, विद्याप्राप्त्या = by attaining knowledge, विरजः विगतरजाः = devoid of rajas, विगतधर्माधर्मः = devoid of punya and papa (kama), विमृत्युः विगतकामाविद्यश्ः च सन् पूर्वम् = being freed from desire and ignorance, इत्यर्थः = this is the meaning, न केवलम् नचिकेताः एव = not just Naciketa alone, अन्योऽपि यः = even other who, एवं = in this way, नचिकेतोवदात्मवित् = knower of Self like Naciketa, अध्यात्ममेव निरुपचरितम् = the pure Self, प्रत्यक् स्वरूपम् = the inner Self, प्राप्यतत्त्वम् एव इत्यभिप्रायः = this is the intention, न अन्यत् रूपम् =  not as any other nature, अप्रत्यक् रूपम् = not as other than inner nature, तत् = that, एवम् अध्यात्मम् = in this way the inner Self, एवम् उक्तेन प्रकारेण वेद विजानाति इति = the one who knows in the way it has been mentioned, एवंवित् सः अपि= he also, विरजाः सन् = being devoid of karma (rajas), ब्रह्म प्राप्य = having attained, विमृत्युः भवति इति = becomes free of ignorance and desire, वाक्यशेषः = this is the remaining statement.

Now the conclusion as a part of the subject matter of the story is said for the purpose of praising knowledge. The knowledge of this Brahman just as stated, the practice of yoga along with the auxiliary qualities and the result after the granting of the boon having obtained - this is the meaning. What? Attained Brahman and became free - this is the meaning. How? By attaining knowledge devoid of rajas (dharma-adharma, punya-papa, karma), and being freed from ignorance and desire - this is the meaning. Not just Naciketa alone, but anyone who in this way like Naciketa, knows the Self as the innermost core, not as any other nature, not as other than inner nature, knows it as the way it was mentioned as the inner Self - he also, being devoid of karma (rajas) after having attained Brahman, becomes free of ignorance and desire - this is the remaining statement.

Notes

This mantra praises the Self-knowledge as 

He got liberated, is vidya-stuti. So that we get motivated to practice and attain it.

Sruti is promising it - greater than ishvara, in our tradition. Mimamsa don't accept ishvara, but accept sruti and hence they are also called aastika - respected in a way.

Yoga is not merely silencing the mind, but using it as a method to relaise the Self as identity. Yoga-vidhi - the vidhi/practice of attain that union. Upakaranam - all auxiliary qualities that are needed like vairagya, guru-upasadana, sadhana, etc.

Sarve sakaarantaaH adantaaH - All sakaarantas can be taken as adanta. NaciketaH is also correct as naciketaaH.

He was so pure, that he heard and realised.

Getting knowledge is liberation.

Karma is covered in viraja, thats why only avidya and kama is in vimrtyu

Upacaritam is gauna - secondary. Upacarita atma is Hiranyagarbha, etc. nirupacarita is pure Self.

One who has come to know as Naciketa knows - evamvit, the Self, one who knows pertaining to the Self, separate it from upadhis, with lot of care and attention like the stalk from grass.

At the time layers of personality are parading as the Self - these layers are the grass layers.

You asked if there is the Self, if there is something beyond dharma and adahram unlike jiva, which is beyond cause and effect, the Self survives the fall of the body, it is also the supreme reality - tad vishnu param padam.

Sruti assures that others also will get if you become Naciketa.

ॐ सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै ।

तेजस्विनावधीतमस्तु मा विद्विषावहै ॥१९॥

ॐ शान्तिः शान्तिः शान्तिः ॥

इति काठकोपनिषदि द्वितीयाध्याये तृतीया वल्ली ॥

अथ शिष्याचार्ययोः प्रमादकृतान्यायेन विद्याग्रहणप्रतिपादननिमित्तदोषप्रशमनार्थेयं शान्तिरुच्यते — सह नौ आवाम् अवतु पालयतु विद्यास्वरूपप्रकाशनेन । कः ? स एव परमेश्वरः उपनिषत्प्रकाशितः । किञ्च, सह नौ भुनक्तु तत्फलप्रकाशनेन नौ पालयतु । सहैव आवां विद्याकृतं वीर्यं सामर्थ्यं करवावहै निष्पादयावहै । किञ्च, तेजस्विनौ तेजस्विनोरावयोः यत् अधीतं तत्स्वधीतमस्तु । अथवा, तेजस्वि नौ आवाभ्यां यत् अधीतं तदतीव तेजस्वि वीर्यवदस्त्वित्यर्थः । मा विद्विषावहै शिष्याचार्यावन्योन्यं प्रमादकृतान्यायाध्ययनाध्यापनदोषनिमित्तं द्वेषं मा करवावहै इत्यर्थः । शान्तिः शान्तिः शान्तिरिति त्रिर्वचनं सर्वदोषोपशमनार्थम् ॥

इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य श्रीमच्छङ्करभगवतः कृतौ काठकोपनिषद्भाष्यम् सम्पूर्णम् ॥

इति षष्ठी वल्ली ॥

इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य श्रीमच्छङ्करभगवतः कृतौ काठकोपनिषद्भाष्ये द्वितीयोऽध्यायः ॥

अथ = then, शिष्याचार्ययोः = of the disciple and teacher, प्रमादकृतान्यायेन = by the wrong things done due to carelessness, विद्या-ग्रहण-प्रतिपादन-निमित्त-दोष-प्रशमनार्थेयं = this for the removal of faults arising on the occasion of the knowledge being taught (teacher) and understood (student), शान्तिरुच्यते = shanti-mantra is said, 

सह नौ आवाम् = may we two together, अवतु पालयतु = be protected, विद्यास्वरूपप्रकाशनेन = by the understanding of knowledge, कः = who, सः = he, एव = indeed, परमेश्वरः = the Lord, उपनिषत्प्रकाशितः = revealed by Upanishads, किञ्च = further, सह नौ भुनक्तु तत्फलप्रकाशनेन = by making the result of study as an attainment (experience, aparoxa anubhuti), नौ पालयतु = protect us both, सहैव आवां = we both together, विद्याकृतं = the result of knowledge, वीर्यं सामर्थ्यं = capability, करवावहै निष्पादयावहै = may they happen, किञ्च = further, तेजस्विनौ तेजस्विनोरावयोः = of us who both are tejsavis, यत् = whatever, अधीतं तत्स्वधीतमस्तु = may it be well-studied, अथवा = or, तेजस्वि नौ आवाभ्यां यत् अधीतं = for the two of us whatever has been studied, तदतीव तेजस्वि = may that be bright - unforgotten,  वीर्यवदस्त्वित्यर्थः = full of energy or vigor - this is the meaning, मा विद्विषावहै शिष्याचार्यावन्योन्यं = between the teacher and the student mutually, प्रमादकृतान्यायाध्ययनाध्यापनदोषनिमित्तं = due to the faults during teaching and studying arising from carelessness,  द्वेषं = hatred, मा करवावहै = may not be there, इत्यर्थः = this is the meaning, शान्तिः शान्तिः शान्तिरिति त्रिर्वचनं सर्वदोषोपशमनार्थम् = the three शान्ति are for removing all obstacles

May we two (teacher and student) be protected together (सह नौ आवाम् अवतु), and may we be sustained (पालयतु) in our journey. Through the understanding and illumination of knowledge (विद्यास्वरूपप्रकाशनेन), who is revealed? He alone (सः एव) is the Supreme Lord (परमेश्वरः), as revealed in the Upanishads (उपनिषत्प्रकाशितः). Furthermore (किञ्च), may we both enjoy the fruits of our study (सह नौ भुनक्तु), by realizing them as direct experience (तत्फलप्रकाशनेन), and may that protect us both (नौ पालयतु). May we two together (सहैव आवां) produce the strength (वीर्यं, सामर्थ्यं) that results from knowledge (विद्याकृतं), may that be achieved (करवावहै, निष्पादयावहै). Further (किञ्च), may whatever we both (तेजस्विनोरावयोः) have studied (यत् अधीतं), be well-assimilated (तत्स्वधीतमस्तु) and may it shine forth (तदतीव तेजस्वि), remaining full of energy and vigor (वीर्यवदस्त्वित्यर्थः). May we not harbor hatred (मा विद्विषावहै) toward each other — teacher and student (शिष्याचार्यावन्योन्यं), due to faults in teaching or learning (प्रमादकृतान्यायाध्ययनाध्यापनदोषनिमित्तं). This is the intended meaning (इत्यर्थः). The threefold utterance of 'Peace, Peace, Peace' (शान्तिः शान्तिः शान्तिः) is for the removal of all obstacles (त्रिर्वचनं सर्वदोषोपशमनार्थम्).

इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य श्रीमच्छङ्करभगवतः कृतौ काठकोपनिषद्भाष्ये द्वितीयोऽध्यायः ॥