Muṇḍaka Upaniṣad 3: prathama khaṇḍaḥ

3.p1

dvitīyaḥ muṇḍakaḥ - prathamaḥ khaṇḍaḥ

3.p2

aparavidyāyāḥ sarvaṃ kāryamuktam| sa ca saṃsāro yatsāro yasmānmūlādakṣarāt sambhavati yasmiṃśca pralīyate tadakṣaraṃ puruṣākhyaṃ satyam| yasmin vijñāte sarvamidaṃ vijñātaṃ bhavati tatparasyā brahmavidyāyā viṣayaḥ sa vaktavya ityuttaro grantha ārabhyate -

3.1.1

2.1.1
tadetatsatyaṃ yathā sudīptātpāvakādvisphuliṅgāḥsahasraśaḥ prabhavante sarūpāḥ| tathākṣarādvividhāḥ somya bhāvāḥ prajāyante tatra caivāpi yanti ||

1. Two inseparable companions of fine plumage perch on the self-same tree. One of the two feeds on the delicious fruit. The other not tasting of it looks on.

Shankara’s Commentary:
Com.—The Para vidya has been explained, by which the immortal ‘purusa’ or the Truth could be known, by whose knowledge the cause of Samsara, such as the knot of the heart, etc., can be totally destroyed. Yoga which is the means to the realization of the Brahman has also been explained by an illustration “taking the bow and the rest.” Now the subsequent portion is intended to inculcate the auxiliary helps to that yoga, as truth, etc. Chiefly, the truth is here determined by another mode, as it is extremely difficult to realize it. Here, though already done, a mantra (brief) as an aphorism is introduced for the purpose of ascertaining the absolute entity. Suparnau, two of good motion or two birds; (the “word Suparna” being used to denote birds generally); Sayujau inseparable, constant, companions; Sakhayau, bearing the same name or having the same cause of manifestation. Being thus, they are perched on the same tree (‘same,’ because the place where they could be perceived is identical). ‘Tree’ here means ‘body;’ because of the similitude in their liability to be cut or destroyed. Parishasvajate, embraced; just as birds go to the same tree for tasting the fruits. This tree as is well known has its root high up (i.e., in Brahman) and its branches (prana, etc..) downwards; it is transitory and has its source in Avyakta (maya). It is named Kshetra and in it bang the fruits of the karma of all living things. It is here that the Atman, conditioned in the subtle body to which ignorance, desire, karma and their unmanifested tendencies cling, and Isvara are perched like birds. Of these two so perched, one, i.e., kshetrajna occupying the subtle body eats, i.e., tastes from ignorance the fruits of karma marked as happiness and misery, palatable in many and diversified modes; the other, i.e., tbe lord, eternal, pure, intelligent and free in his nature, omniscient and conditioned by maya does not eat; for, lie is the director of both the eater and the thing eaten, by the fact of Ids mere existence as the eternal witness (of all); not tasting, he merely looks on; for, his mere witnessing is direction, as in the case of a king.

3.1.1.p1

yadaparavidyāviṣayaṃ karmaphalalakṣaṇaṃ satyaṃ tadāpekṣakam| idaṃ tu paravidyāviṣayaṃ paramārthasallakṣaṇatvāt| tadetatsatyaṃ yathābhūtaṃ vidyāviṣayam, avidyāviṣayatvāccānṛtamitaram| atyantaparokṣatvātkathaṃ nāma pratyakṣavatsatyamakṣaraṃ pratipadyeranniti dṛṣṭāntamāha -

1. Two inseparable companions of fine plumage perch on the self-same tree. One of the two feeds on the delicious fruit. The other not tasting of it looks on.

3.1.1.p2

yathā sudīptātsuṣṭhu dīptād iddhātpāvakādagnervisphuliṅgā agnyavayavāḥ sahasraśo'nekaśaḥ

Shankara’s Commentary:
Com.—The Para vidya has been explained, by which the immortal ‘purusa’ or the Truth could be known, by whose knowledge the cause of Samsara, such as the knot of the heart, etc., can be totally destroyed. Yoga which is the means to the realization of the Brahman has also been explained by an illustration “taking the bow and the rest.” Now the subsequent portion is intended to inculcate the auxiliary helps to that yoga, as truth, etc. Chiefly, the truth is here determined by another mode, as it is extremely difficult to realize it. Here, though already done, a mantra (brief) as an aphorism is introduced for the purpose of ascertaining the absolute entity. Suparnau, two of good motion or two birds; (the “word Suparna” being used to denote birds generally); Sayujau inseparable, constant, companions; Sakhayau, bearing the same name or having the same cause of manifestation. Being thus, they are perched on the same tree (‘same,’ because the place where they could be perceived is identical). ‘Tree’ here means ‘body;’ because of the similitude in their liability to be cut or destroyed. Parishasvajate, embraced; just as birds go to the same tree for tasting the fruits. This tree as is well known has its root high up (i.e., in Brahman) and its branches (prana, etc..) downwards; it is transitory and has its source in Avyakta (maya). It is named Kshetra and in it bang the fruits of the karma of all living things. It is here that the Atman, conditioned in the subtle body to which ignorance, desire, karma and their unmanifested tendencies cling, and Isvara are perched like birds. Of these two so perched, one, i.e., kshetrajna occupying the subtle body eats, i.e., tastes from ignorance the fruits of karma marked as happiness and misery, palatable in many and diversified modes; the other, i.e., tbe lord, eternal, pure, intelligent and free in his nature, omniscient and conditioned by maya does not eat; for, lie is the director of both the eater and the thing eaten, by the fact of Ids mere existence as the eternal witness (of all); not tasting, he merely looks on; for, his mere witnessing is direction, as in the case of a king.

3.1.1-2

prabhavante nirgacchanti sarūpā agnisalakṣaṇā eva tathoktalakṣaṇād akṣarādvividhā nānādehopādhibhedamanuvidhīyamānatvādvividhā he somya bhāvā jīvā ākāśādiva ghaṭādi paricchinnāḥ suṣirabhedā ghaṭādyupādhiprabhedamanubhavanti, evaṃ nānāmarūpakṛtadehopādhiprabhavamanuprajāyante tatra caiva tasminnevākṣare'pi yanti dehopādhivilayamanulīyante ghaṭādivilayamanviva suṣirabhedāḥ|
yathākāśasya suṣirabhedotpatti pralayanimittatvaṃ ghaṭādyupādhikṛtameva tadvadakṣarasyāpi nāmarūpakṛtadehopādhinimittameva jīvotpattipralayanimittatvam ||

3.1.1-2.p1

nāmarūpabījabhūtādavyākṛtākhyātsvavikārāpekṣayā parādakṣarātparaṃ yatsarvopādhibhedavarjitamakṣarasyaiva svarūpamākāśasyeva sarvamūrtivarjitaṃ neti netītyādiviśeṣaṇaṃ vivakṣannāha -

3.1.2

2.1.2
divyo hyamūrtaḥ puruṣaḥ sabāhyābhyantaro hyajaḥ aprāṇo hyamanāḥ śubhro hyakṣarātparataḥ paraḥ ||

2. On the self same tree, the Jiva drowned as it were and perplexed, grieves owing to helplessness. Hut when he sees the other, the lord who is worshipped by all, and his glory, lie becomes absolved from grief.

Shankara’s Commentary:
Com.—In this state of things, the Jiva, i.e., the enjoyer occupying the body as above described, under the heavy load of ignorance, desire and thirst for the fruits of Karma, etc., sinks down like a bottle-gourd in the waters of the sea, is convinced beyond doubt that the body is the atman and thinking that he is the son of this man or the great-grandson of that, lean or stout, with or without good qualities, is enjoying or suffering, and that there is none but him, is born, dies, is united with and parted from relations and kinsmen; therefore, he grieves from helplessness thus: “I am good for nothing; I have lost my son; my wife is dead; what avails my life” and so forth and is subject to anxiety from ignorance owing to numerous kinds of troubles; but when thus constantly degenerating in births, of pretas, beasts, men and the like, he happens, owing to the result of pure deeds stored up in many (previous) births to be instructed in the path of Yoga by some preceptor surpassingly compassionate and being qualified by abstinence from giving pain, truth speaking, continence, complete renunciation and control over the internal and external senses and with his mind concentrated, finds by dint of meditation, the other who is approached by different paths of Yoga and by the followers of Karma distinct from him, conditioned in the body, not subject to the bondage of Samsara, unaffected by hunger, thirst, grief, ignorance, decay and death and lord over all the universe and thinks thus: “I am the atman, alike in all, seated in every living thing and not the other, the illusory atman, enclosed under conditions created by ignorance and this glory—this universe is mine, the lord of all,” then he becomes absolved from grief, i.e., is released entirely from the ocean of grief, i.e., his object is accomplished.

3.1.2.p1

divyo dyotanavānsvayaṃjyotiṣṭavāt| divi vā svātmani bhavo'laukiko vā| hi yasmādamūrtaḥ sarvamūrtivarjitaḥ puruṣaḥ pūrṇaḥ puriśayo vā, divyo hyamūrtaḥ puruṣaḥ sabāhyābhyantaraḥ saha bāhyābhyantareṃṇa vartata iti| ajo na jāyate kutaścitsvato'nyasyajanmanimittasya cābhāvāt; yathānabhaḥ suṣirabhedānāṃ ghaṭādi| sarvabhāvavikārāṇāṃ janimūlatvāt tatpratiṣedhena sarve pratiṣiddhā bhavanti| sabāhyābhyantaro hyajo'to'jaro'mṛto'kṣaro dhruvo'bhaya ityarthaḥ|

2. On the self same tree, the Jiva drowned as it were and perplexed, grieves owing to helplessness. Hut when he sees the other, the lord who is worshipped by all, and his glory, lie becomes absolved from grief.

3.1.2.p2

yadyapi dehādyupādhibhedadṛṣṭīnāmavidyād dehabhedeṣu saprāṇaḥ samanāḥ sendriyaḥ saviṣaya iva pratyavabhāsate talamalādimadiva ākāśaṃ tathāpi tu svataḥ paramārthadṛṣṭīnāmaprāṇo'vidyamānaḥ kriyāśaktibhedavāṃścalanātmako vāyuryasminnasāvaprāṇaḥ| tathāmanā anekajñānaśaktibhedavatsaṅkalpādyātmakaṃ mano'pyavidyamānaṃ yasminso'yamamanāḥ| aprāṇo hyamanāśceti

Shankara’s Commentary:
Com.—In this state of things, the Jiva, i.e., the enjoyer occupying the body as above described, under the heavy load of ignorance, desire and thirst for the fruits of Karma, etc., sinks down like a bottle-gourd in the waters of the sea, is convinced beyond doubt that the body is the atman and thinking that he is the son of this man or the great-grandson of that, lean or stout, with or without good qualities, is enjoying or suffering, and that there is none but him, is born, dies, is united with and parted from relations and kinsmen; therefore, he grieves from helplessness thus: “I am good for nothing; I have lost my son; my wife is dead; what avails my life” and so forth and is subject to anxiety from ignorance owing to numerous kinds of troubles; but when thus constantly degenerating in births, of pretas, beasts, men and the like, he happens, owing to the result of pure deeds stored up in many (previous) births to be instructed in the path of Yoga by some preceptor surpassingly compassionate and being qualified by abstinence from giving pain, truth speaking, continence, complete renunciation and control over the internal and external senses and with his mind concentrated, finds by dint of meditation, the other who is approached by different paths of Yoga and by the followers of Karma distinct from him, conditioned in the body, not subject to the bondage of Samsara, unaffected by hunger, thirst, grief, ignorance, decay and death and lord over all the universe and thinks thus: “I am the atman, alike in all, seated in every living thing and not the other, the illusory atman, enclosed under conditions created by ignorance and this glory—this universe is mine, the lord of all,” then he becomes absolved from grief, i.e., is released entirely from the ocean of grief, i.e., his object is accomplished.

3.1.2-2

prāṇādivāyubhedāḥ karmendriyāṇi tadviṣayāśca tathā ca buddhimanasī buddhīndriyāṇi tadviṣayāśca pratiṣiddhā veditavyaḥ| tathā śrutyantare - "dhyāyatīva lelāyatīva" (bṛ.u.4/3/7) iti|
yasmāccaivaṃ pratiṣiddhopādhidvayaḥ tasmācchubhraḥ śuddhaḥ| ato'kṣarānnāmarūpabījopādhilakṣitasvarūpātsarvakāryakaraṇabījatvenopalakṣyamāṇatvātparaṃ tadupādhilakṣaṇamavyākṛtākhyamakṣaraṃ sarvavikārebhyaḥ| tasmātparato'kṣarātparo nirupādhikaḥ puruṣaḥ ityarthaḥ|
yasmiṃstadākāśākhyamakṣaraṃ saṃvyavahāraviṣayamotaṃ protaṃ ca kathaṃ punaraprāṇādimattvaṃ tasyetyucyate| yadi hi prāṇādayaḥ prāgutpatteḥ puruṣa iva svenātmanā santi tadā puruṣasya prāṇādinā vidyamānena prāṇādimattvaṃ bhavenna tu te prāṇādayaḥ prāgutpatteḥ puruṣa iva svenātmanā santi tadā, ato'prāṇādimānparaḥ puruṣaḥ, yathānutpanne putre'putro devadattaḥ ||

3.1.3

kathaṃ te na santi prāṇādaya ityucyate, yasmāt -
2.1.3
etasmājjāyate prāṇo manaḥ sarvendriyāṇi ca | svaṃ vāyurjyotirāpaḥ pṛthivī viśvasya dhāriṇī ||

3. When the seer sees him of golden line, the creator, lord, Purusha, and the source of (Apara) Brahma, then the knower, having shaken off all deeds of merit and sin, attains supreme equality, being untouched with stain.

Shankara’s Commentary:
Com.—Another mantra also conveys the same meaning at length. Yada, when; Pasyaha, one who sees, i.e., a learned man, i.e., a man of practice. Rukmavamam, of self-resplendent nature, or, of imperishable brightness as that of gold. ‘Creator,’ of all the universe; ‘Brahmayonim’ the Brahman who is the source of the manifested Brahman. When he sees the Brahman thus, then the learned man shaking off, or burning away good and bad deeds, forming a bondage to their root and being unaffected, i.e., freed from grief, attains that supreme equality which is identity with the Brahman. The equality in matters involving duality is certainly inferior to this.

3.1.3-2

etasmādeva puruṣānnāmarūpabījopādhilakṣitājjāyata utpadyate'vidyāviṣayavikārabhūto nāmadheyo'nṛtātmakaḥ prāṇaḥ "vācārambhaṇaṃ vikāro nāmadheyam" (chā.u.6/1/4) "anṛtam" iti śrutyantarāt| na hi tenāvidyāviṣayeṇānṛtena prāṇena saprāṇatvaṃ parasya syādaputrasya svapnadṛṣṭena putreṇa saputratvam|
evaṃ manaḥ sarvāṇi cendriyāṇi viṣayāścaitasmādeva jāyante| tasmātsiddhasya nirupacaritamaprāṇādimattvamityarthaḥ| yathā ca prāgutpatteḥ paramārthato'santastathā pralīnāśceti draṣṭavyāḥ| yathā karaṇāni manaścendriyāṇi tathā śarīraviṣayakāraṇāni bhūtāni svamākāśaṃ vāyurantarbāhya āvahādibhedaḥ, jyotiragniḥ, āpa udakam, pṛthivī dharitrī viśvasya sarvasya dhāriṇī etāni ca śabdasparśarūparasagandhottarottaraguṇāni pūrvapūrvaguṇasahitānyetasmādeva jāyante ||

3.1.3-2.p1

saṃkṣepataḥ paravidyāviṣayamakṣaraṃ nirviśeṣaṃ puruṣaṃ satyaṃ divyo hyamūrta ityādinā mantreṇoktvā punastadeva saviśeṣaṃ vistareṇa vaktavyamiti pravavṛte; saṃkṣepavistarokto hi padārthaḥ sukhādhigamyo bhavati sūtrabhāṣyoktivaditi| yo'pi prathamajātprāṇāddhiraṇyagarbhāñjāyate'ṇḍasyāntarvirāṭ sa tattvāntaritatvena lakṣyamāṇo'pyetasmādeva puruṣāñjāyata etanmayaścetyetadarthamāha| taṃ ca viśinaṣṭi -

3.1.4

2.1.4
agnirmūrdhā cakṣuṣī candrasūryau diśaḥ śrotre vāgvivṛtāśca vedāḥ| vāyuḥ prāṇo hṛdayaṃ viśvamasyapadbhyāṃ pṛthivī hyeṣa sarvabhūtāntarātmā ||

4. This is, indeed. Prana, i.e., Isvara, shining variously with all living beings. Knowing him, the wise man becomes not a talker regarding anything else. Sporting in self, delighted in self and doing nets (enjoined), this man is the best of those who know the Brahman.

Shankara’s Commentary:
Com.—Again this Isvara is the prana of prana. This, now treated of. ‘All living things,’ from the Brahman down to the worm. The instrumental case in “Sarvabhutaih” has the force of “thus become.” The meaning is ‘existing in all living things, i.e., the atman of all.’ Vibhati, shines variously. The man of knowledge who directly realises Him who is in all things as his own Atman and thinks “I am he” does not become an ativadin. merely by the knowledge of the import of the mahavakya. Ativadi, means one whose nature is to talk of all other things more, when he sees that all is the Atman and nothing else exists; how then could he talk of anything else. It is only where one sees anything else, he could well talk of that; but this man of knowledge sees, hears and knows none other than the Atman; so. he is not a talker of anything else. Again, he is an atmakridah, i.e., one whose sport is within his own Atman and not elsewhere, such as son. wife, etc. Similarly, he is atmaratih, i.e., one who delights or revels in his own Atman. The term krida or play requires some external help. But delight or revelling does not require any external help but indicates merely the attachment to an external object. This is the distinction. Similarly, kriyavan, i.e., one whose activity consists in knowledge, meditation, freedom from desire, etc. But if the reading he “atmaratikriyavan” (a compound) the meaning is he whose activity is mere delight in man; as between the Bahuvrihi and the “matup” ending, one is sufficient without the other; but some contend that the single compound, denotes a combination of both karma, i.e., Agnihotra and the rest, and the knowledge of Brahman. It is not possible for one to he playing with external objects and at the same time to he delighted in self. It is only the man who has turned away from external activity that becomes delighted in self; for, external activity and delighted in itself are opposed to each other; for, it is not possible that darkness and light could exist in the same place. Therefore, the statement that a combination of karma and knowledge is inculcated by this text is certainly the prattle of the ignorant. This also follows from the Srutis “Leave off from all other speech” and “by renunciation of Karma, etc.” Therefore, he alone is “kriyavan” whose activity consists in knowledge, meditation, etc., and who is a Sanyasin not transgressing the limits of prohibitory injunctions. Such a man as is not an ativadin, as sports in his own self, as delights in himself and as is a Kriyavan (whose activity is aforesaid) is the first among all the knowers of Brahman.

3.1.4.p1

agnirdyulokaḥ "asau vāva loko gautamāgni" (chā.u.5./4/1) iti śruteḥ, mūrdhā yasyottamāṅgaṃ śiraḥ| cakṣuṣī candraśca sūryaśceti candrasūryau yasyeti sarvatrānuṣaṅgaḥ kartavyaḥ, asyetyasya padasya vakṣyamāṇasya grasyeti vipariṇāmaṃ kṛtvā| diśaḥ śrotre yasya| vāgvivṛtā udghāṭitāḥ prasiddhā vedā yasya| vāyuḥ prāṇo yasya| hṛdayamantaḥkaraṇaṃ viśvaṃ samastaṃ jagadasya yasyetyetat| sarvaṃ hyantaḥkaraṇavikārameva jaganmanasyeva suṣupte pralayadarśanāt| jāgarite'pi tata

4. This is, indeed. Prana, i.e., Isvara, shining variously with all living beings. Knowing him, the wise man becomes not a talker regarding anything else. Sporting in self, delighted in self and doing nets (enjoined), this man is the best of those who know the Brahman.

3.1.4-2

evāgnivisphuliṅgavadvipratiṣṭhānāt| yasya ca padbhyāṃ jātā pṛthivī| eṣa devo viṣṇuranantaḥ prathamaśarīrī trelokyadehopādhiḥ sarveṣāṃ bhūtānāmantarātmā ||

3.1.4-2.p1

sa hi sarvabhūteṣu draṣṭā śrotā mantā vijñātā sarvakāraṇātmā pañcāgnidvāreṇa ca yāḥ saṃsaranti prajāstā api tasmādeva puruṣātprajāyanta ityucyate -

3.1.5

2.1.5
tasmādagniḥ samidho yasya sūryaḥ somātparjanya oṣadhayaḥ pṛthivyām| pumānretaḥ siñcati yoṣitāyāṃ bahvīḥ prajāḥ puruṣātsamprasūtāḥ ||

5.This Atman within the body, resplendent and pure, can be reached by truth and tapas, by sound knowledge and by abstinence from sexual pleasures constantly practised; he is within the body, resplendent and pure; him, assiduous Sanyasins see, their faults removed.

Shankara’s Commentary:
Com.—Now truth and the rest chiefly characterized by restraint are enjoined upon a bhikshu, i.e., mendicant, as auxiliary aids with sound knowledge; he should be attained by truth, i.e., by abstaining from falsehood; as also by tapas, i.e., by concentration of the senses and the mind, which is declared to be the highest tapas; for, it is this which is of greatest help, as it is turned towards beholding the Atman, not the other forms of tapas, such as the performance of the chandrayana (a penance), etc. “This Atman should he attained” should be read into every clause. ‘By good knowledge’, by beholding the Atman as it really is. ‘By Brahmacharya,’ by abstinence from sexual pleasure. Nityam, always. The word “always” should be read with every one of the words ‘truth,’ ‘tapas,’ etc. Just as a lamp within a building illumines every part of it, it will be said, later on, that they seethe Atman in whom there is neither deceit, nor falsehood, nor cunning. Who this Atman is that should be attained by these aids is explained. ‘Within the body,’ in the midst of the body, i.e., in the akas of the lotus of the heart. ‘Resplendent’, of golden hue. Subhra, pure. The yatayah, i.e., those who are habitually seeking, i.e., the Sanyasins, ‘their faults removed,’ i.e., devoid of all taint of mind such as anger, etc., find this atman. The drift is that the atman is attained, by Sanyasins with these aids as truth, etc., constantly practised and cannot be attained by them occasionally practised. This text is a eulogy of such aids as truth, etc.

3.1.5.p1

tasmātparasmātpuruṣātprajāvasthānaviśeṣarūpo'gniḥ| sa viśeṣyate, samidho yasya sūryaḥ samidha iva samidhaḥ| sūryeṇa hi dyulokaḥ samidhyate| tato hi dyulokānniṣpannāt somātparjanyo dvitīyo'gniḥ

5.This Atman within the body, resplendent and pure, can be reached by truth and tapas, by sound knowledge and by abstinence from sexual pleasures constantly practised; he is within the body, resplendent and pure; him, assiduous Sanyasins see, their faults removed.

3.1.5-2

sambhavati| tasmācca parjanyād oṣadhayaḥ puruṣāgnau hutābhyaḥ upādānabhūtābhyaḥ| pumānagnī retaḥ siñcati yoṣitāyāṃ yoṣiti yoṣāgnau striyāmiti| evaṃ krameṇa bahvīrbahvyaḥ prajā brāhmaṇādyāḥ puruṣātparasmātsamprasūtāḥ samutpannāḥ ||

3.1.6

kiṃ ca karmasādhanāni phalāni ca tasmādevetyāha; katham?
2.1.6
tasmāddṛcaḥ sāma yajūṃṣi dīkṣā yajñāśca sarve kratavo dakṣiṇāśca| saṃvatsaraśca yajamānaśca lokāḥ somo yatra pavate yatra sūryaḥ ||

6. Truth alone wins, not falsehood; by truth, the Devayanah (the path of the Devas) is widened, that by which the seers travel on, having nothing to wish for to where there is that—the highest treasure attained by truth.

Shankara’s Commentary:
Com.—Truth alone, i.e., he who speaks the truth alone, wins; not he who utters falsehood, for there can be neither victory nor defeat between abstract truth and falsehood where they do not cling to men. It is well known in the world that he who utters falsehood is defeated by him who speaks the truth; not the converse. Therefore, it is established that truth is a strong auxiliary; again, the superiority of truth as an aid is also known from the sastras; how? It is only by truth, i.e., by a determination to speak what had occurred, the road named “Devayanah” (the way of the gods) is widened; i.e., is kept up continually; by which road, seers free from deceit, delusion, fraud, pride, vanity and falsehood and having no desires, go about to where the absolute truth, the highest treasure covetable by man and attainable by the important aid, truth, exists. The expression “where the greatest, etc.,” is connected with the preceding clause “the road by which they go is widened by truth.” What that is and what its characteristics are, will be explained.

3.1.6-2

tasmātpuruṣāddṛco niyatākṣarapādāvasānā gāyatryādicchandoviśiṣṭā mantrāḥ| sāma pāñacabhaktikaṃ ca sāptabhaktikaṃ ca stobhādigītaviśiṣṭam| yajūṃṣi aniyatākṣarapādāvasānāni vākyarūpāṇyevaṃ trividhā mantrāḥ| dīkṣā mauñjyādilakṣaṇā kartṛniyamaviśeṣāḥ| yajñāśca sarve'gnihotrādayaḥ| kratavaḥ sayūpāḥ dakṣiṇāścaikagavādyaparimitasarvasvāntāḥ| saṃvatsaraśca kālaḥ karmāṅgaḥ| yajamānaśca kartā| lokāstasya karmaphalabhūtāste viśeṣyante; somoyatra yeṣu lokeṣu pavate punāti lokānyatra yeṣu sūryastapati ca te ca dakṣiṇāyanottarāyaṇamārgadvayagamyā vidvadavidvatkartṛphalabhūtāḥ ||

3.1.7

2.1.7
tasmācca devā bahudhā samprasūtāḥsādhyā manuṣyāḥ paśavo vayāṃsi| prāṇāpānau vrīhiyavau tapaśca śraddhā satyaṃ brahmacaryaṃ vidhiśca ||

7. That shines as vast, heavenly, of unthinkable form and subtler than the subtle, much farther than the distant, near, also here, and seen fixed in the cavity, by the intelligent. (7)

Shankara’s Commentary:
Com.—The Brahman now treated of and attainable by truth, etc., is vast, because it is all-pervading; ‘heavenly,’ self-luminous and imperceivable by the senses. Therefore alone, is it that its form is unthinkable; it is subtler than even the subtle, such as the akas and the rest; for, being the cause of all, it is of unsurpassing subtlety. Vibhati, shines diversely, i.e., in various forms such as that of the sun, the moon, etc. Again it is farther, even from the most distant places; for, the Brahman cannot be in the least approached by the ignorant. It is also near, i.e., in the body itself; because, it is the atman of those who know and because it is within all, from the Sruti which declares it to be even within the akcas. ‘In those who see,’ among the intelligent men. ‘Fixed,’ seated, i.e., seen by yogis, as possessed of the activity of seeing, etc. Where? in the cavity, i.e., in the intellect; for, it is seen as lodged there by those who know; still, though lodged there, it is not seen by the ignorant, as it is veiled by ignorance.

3.1.7.p1

tasmācca puruṣātkarmāṅgabhūtā devā bahudhā vasvādigaṇabhedena samprasūtāḥ samyakprasūtāḥ| sādhyā devaviśeṣāḥ| manuṣyāḥ karmādhikṛtāḥ| paśavo grāmyāraṇyāḥ| vayāṃsi pakṣiṇaḥ| jīvanaṃ ca manuṣyādīnāṃ prāṇāpānau vrīhiyavau havirarthau| tapaśca karmāṅgaṃ puruṣasaṃskāralakṣaṇaṃ svatantraṃ ca phalasādhanam| śraddhā yatpūrvakaḥ sarvapuruṣārthasādhanaprayogaścittaprasāda āstikyabuddhistathā satyamanṛtavarjanaṃ yathābhūtārthavacanaṃ

7. That shines as vast, heavenly, of unthinkable form and subtler than the subtle, much farther than the distant, near, also here, and seen fixed in the cavity, by the intelligent. (7)

3.1.7-2

cāpīḍākaraṇam| brahmacaryaṃ maithunāsamācāraḥ vidhiścetikartavyatā ||

3.1.8

2.1.8
sapta prāṇāḥ prabhavanti tasmātsaptārciṣaḥ samidhaḥ sapta homāḥ| sapta ime lokā yeṣu caranti prāṇā guhāśayā nihitāḥ sapta sapta ||

8. He is not grasped by the eye; nor by speech; nor by other senses; nor by tapas; nor by karma; when one’s mind is purified by the clearness of knowledge, then alone he sees the indivisible (Brahman) by contemplation.

Shankara’s Commentary:
Com.—Again, a special aid to the attainment of Brahman is explained. It is not seen by the eye of anybody, because it has no form; nor is it grasped by speech, because it cannot be the subject of words; nor by the other senses. Though tapas is an aid to the attainment of all, the Brahman cannot be reached by Karma enjoined by the Vedas, such as agnihotra and the rest though their greatness is well known. What, then, is the means by which it could be grasped is explained. Gnana prasadena, though the intellect in all men is by nature competent to know the Atman, still being polluted by such faults, as love for external objects, etc., and hence unclear and impure, it does not, like a stained mirror and muddy water, grasp the entity of the Atman though always near; but when, by removal of the polluting taint, such as desire, etc., produced by contact with the objects of the senses, it is made clear and calm like mirror and water, then the intellect becomes clear; by this clearness of the intellect the mind is purified and the man becomes competent to realize the Brahman. Therefore, he sees the Atman which has no parts, by meditation, having recourse to such helps such as truth, etc., having controlled his senses and with a concentrated mind.

3.1.8.p1

sapta śīrṣaṇyāḥ prāṇāstasmādeva puruṣātprabhavanti| teṣāṃ ca saptārciṣo dīptayaḥ svaviṣayāvadyotanāni| tathā sapta samidhaḥ sapta viṣayāḥ; viṣayairhi samidhyante prāṇāḥ| sapta homāstadviṣayavijñānāni "yadasya vijñānaṃ tajjuhoti" (mahānārā.25/1) iti śrutyantarāt|

8. He is not grasped by the eye; nor by speech; nor by other senses; nor by tapas; nor by karma; when one’s mind is purified by the clearness of knowledge, then alone he sees the indivisible (Brahman) by contemplation.

3.1.8.p2

kiṃ ca saptame lokā indriyasthānāni yeṣu caranti sañcaranti prāṇāḥ| prāṇā yeṣu carantīti prāṇānāṃ

Shankara’s Commentary:
Com.—Again, a special aid to the attainment of Brahman is explained. It is not seen by the eye of anybody, because it has no form; nor is it grasped by speech, because it cannot be the subject of words; nor by the other senses. Though tapas is an aid to the attainment of all, the Brahman cannot be reached by Karma enjoined by the Vedas, such as agnihotra and the rest though their greatness is well known. What, then, is the means by which it could be grasped is explained. Gnana prasadena, though the intellect in all men is by nature competent to know the Atman, still being polluted by such faults, as love for external objects, etc., and hence unclear and impure, it does not, like a stained mirror and muddy water, grasp the entity of the Atman though always near; but when, by removal of the polluting taint, such as desire, etc., produced by contact with the objects of the senses, it is made clear and calm like mirror and water, then the intellect becomes clear; by this clearness of the intellect the mind is purified and the man becomes competent to realize the Brahman. Therefore, he sees the Atman which has no parts, by meditation, having recourse to such helps such as truth, etc., having controlled his senses and with a concentrated mind.

3.1.8-2

viśeṣaṇamidaṃ prāṇāpānādinivṛtyartham| guhāyāṃ śarīre hṛdaye vā svāpakāle śerata iti guhāśayāḥ, nihitāḥ sthāpitā dhātrā sapta sapta pratiprāṇibhedam|
yāni cātmayājināṃ viduṣāṃ karmāṇi karmaphalāni cāviduṣāṃ ca karmāṇi tatsādhanāni karmaphalāni ca sarvaṃ caitatparasmādeva puruṣātsarvajñātprasūtamiti prakaraṇārthaḥ ||

3.1.9

2.1.9
ataḥ samudrā girayaśca sarve'smātsyandante sindhavaḥ sarvarūpāḥ|ataśca sarvā oṣadhayo rasaścayenaiṣa bhūtaistiṣṭhate hyantarātmā ||

9. This subtle Atman should be known by the mind as being in the body, whose prana entered in five different forms; the mind in all creatures is pervaded by these pranas. When it is purified, then the Atman shines out of itself.

Shankara’s Commentary:
Com.—This Atman, who is thus seen, is subtle and should be known by the mind, i.e., by the mere intellect purified. Where is this Atman? In the body which, prana in five different forms, has well entered. The meaning is; he should be known by the mind as existing in the body, i.e., in the heart; by mind, how circumstanced should he be known, is explained; mind in all creatures is pervaded by the pranas and the senses, as milk by oil, and fuel by fire. The mind in all living beings is well known in the world, to be possessed of intelligence; when the mind is purified, i.e., freed from the taint of grief, etc., then this Atman above-defined shines out, shows itself out, by itself.

3.1.9-2

ataḥ puruṣātsamudrāḥ sarve kṣārādyāḥ, girayaśca himavadādayo'smādeva puruṣātsarve| syandante sravanti gaṅgādyāḥ sindhavo nadyaḥ sarvarūpā bahurūpā asmādeva puruṣāt sarvā oṣadhayo vrīhiyavādyāḥ| rasaśca madhurādiḥ ṣaḍvidho yena rasena bhūtaiḥ pañcabhiḥ sthūlaiḥ pariveṣṭitastiṣṭhate tiṣṭhati hyantarātmā liṅgaṃ sūkṣmaṃ śarīram| taddhyantarāle śarīrasyātmanaścātmavadvartata ityantarātmā ||

3.1.9-2.p1

evaṃ puruṣātsarvamidaṃ samprasūtam| ato vācārambhaṇaṃ vikāro nāmadheyamanṛtaṃ puruṣa ityeva satyam| ataḥ -

3.1.10

2.1.10
puruṣa evedaṃ viśvaṃ karma tapo brahma parāmṛtam| etadyo veda nihitaṃ guhāyāṃ so'vidyāgranthiṃ vikiratīha somya ||

10. Whatever worlds he covets by his mind, and whatever objects he wishes for the man of pure mind, he gains those worlds and those objects; therefore, let him who longs for Bhuti (manifested power) worship him who knows the atman.

Shankara’s Commentary:
Com.—This text explains that the man who identifies the atman of all with his own, obtains as the fruits thereof, all that he longs for; because of the fact that he is the Atman of all. Whatever worlds, i.e., such as those of the manes and the rest, he covets either himself, or for others, or whatever enjoyments he wishes for the man of pure mind who is free from all grief and who knows the Atman, he obtains those worlds and those enjoyments. Therefore, i.e., because the wishes of the knower of the Atman are always realised; let one who longs for vibhutis propitiate the knower of the Atman, whose mind is purified by such knowledge, by cleaning his feet with water, personal service, prostration and the rest; therefore, he is worthy of worship.

——:o:——

Here ends the first part of
the Third Mundaka.

——:o:——

3.1.10-2

puruṣa evedaṃ viśvaṃ sarvam| na viśvaṃ nāma puruṣādanyatkiñcidasti| ato yaduktaṃ tadevedam abhihitaṃ ’kasminnu bhagavo vijñāte sarvamidaṃ vijñātaṃ bhavatīti’| etasminhi parasminnātmani sarvakāraṇe puruṣe vijñāte puruṣa evedaṃ viśvaṃ nānyadastīti vijñātaṃ bhavatīti|
kiṃ punaridaṃ viśvamityucyate karmāgnihotrādilakṣaṇam| tapo jñānaṃ tatkṛtaṃ phalamanyadetāvaddhīdaṃ sarvam| taccaitadbrahmaṇaḥ kāryam| tasmātsarvaṃ brahma parāmṛtam ahameveti yo veda nihitaṃ sthitaṃ granthimiva dṛḍhībhūtāmavidyāvāsanāṃ vikirati vikṣipati nāśayatīha jīvanneva na mṛtaḥ san he somya priyadarśana ||

3.1.10-2.p1

iti prathamaḥ khaṇḍaḥ