Kaṭha Upaniṣad 226

226

kiñ ca sa hi parameśvaraḥ sarvagataḥ svatantra eko na tatsamo 'bhyadhiko vānyo 'sti / vaśī sarvaṃ hy asya jagadvaśe vartate / kutaḥ? sarvabhūtāntarātmā / yata ekam eva sadekarasam ātmānaṃ viśuddhavijñānarūpaṃ nāmarūpādyaśuddhopādhibhedavaśena bahudhānekaprakāraṃ yaḥ karoti svātmasattāmātreṇācintyaśaktitvāt tam ātmasthaṃ svaśarīrahṛdayākāśe buddhau caitanyākāreṇābhivyaktam ity etat / na hi śarīrasyādhāratvam ātmanaḥ / ākāśavad amūrtatvāt / ādarśasthaṃ mukham iti yadvat / tam etam īśvaram ātmānaṃ ye nivṛttabāhyavṛttayo 'nupaśyanty ācāryāgamopadeśam anu sākṣād anubhavanti dhīrā vivekinas teṣāṃ parameśvarabhūtānāṃ śāśvataṃ nityaṃ sukham ātmānandalakṣaṇaṃ bhavati, netareṣāṃ bāhyāsaktabuddhīnām avivekināṃ svātmabhūtam apy avidyāvyavadhānāt ///2,2.12 //

Shankara’s Commentary:
Com.—Moreover, he, the lord of all, all-pervading, independent, is one (there is none other equal to him or greater than he); vasi ] under whose control all the universe is; because he is the internal atman of all; for, he makes himself though one, of the nature of unalloyed pure knowledge, diverse by the differences of impure conditions of name, form, etc., by his mere existence, having unthinkable powers. Âtmastham ] clearly perceived in the form of knowledge, in the conditioned intellect, in the akasa of the heart, within the body; for, the body is not the supporter of the atman, he being formless as the akasa. He is like the face reflected in the mirror. To those discerning persons who perceive this lord, this atman, all their external activities being checked in accordance with the teaching of the preceptor and the agamas and realise him directly, to those who have become lords of all, belongs the eternal bliss, i.e., delight in self and not to the undiscerning others, whose intelligence is engrossed by external objects, though the bliss is their own atman, which in the case of the latter is concealed by ignorance.