Mundaka 6.07
गताः कलाः पञ्चदश प्रतिष्ठाः देवाश्च सर्वे प्रतिदेवतासु। कर्माणि विज्ञानमयश्च आत्मा परेऽव्यये सर्व एकीभवन्ति ॥७॥
gatāḥ kalāḥ pañcadaśa pratiṣṭhāḥ devāśca sarve pratidevatāsu। karmāṇi vijñānamayaśca ātmā pare'vyaye sarva ekībhavanti ॥7॥
[गताः (gatāḥ) - gone; कलाः (kalāḥ) - arts; पञ्चदश (pañcadaśa) - fifteen; प्रतिष्ठाः (pratiṣṭhāḥ) - abodes; देवाः (devāḥ) - gods; च (ca) - and; सर्वे (sarve) - all; प्रतिदेवतासु (pratidevatāsu) - in respective deities; कर्माणि (karmāṇi) - actions; विज्ञानमयः (vijñānamayaḥ) - consisting of knowledge; च (ca) - and; आत्मा (ātmā) - being; परे (pare) - in the supreme; अव्यये (avyaye) - imperishable; सर्व (sarva) - all; एकीभवन्ति (ekībhavanti) - become similar / come together;]
The fifteen arts, abodes, all gods in their respective deities, actions, and the being with its knowledge - all come together in the supreme imperishable.
गताः मुक्ताः। प्राणादिपञ्चदशकलारूपा देवताः अन्ये च प्रतिदेवतासु देवताप्रतिबिम्बभूतासु प्रजासु प्रति प्रति स्थिताः कर्माणि विज्ञानमयो जीवश्च परमात्मनि प्रविशन्ति।
gatāḥ muktāḥ। prāṇādipañcadaśakalārūpā devatāḥ anye ca pratidevatāsu devatāpratibimbabhūtāsu prajāsu prati prati sthitāḥ karmāṇi vijñānamayo jīvaśca paramātmani praviśanti।
[गताः (gatāḥ) - gone; मुक्ताः (muktāḥ) - liberated; प्राणादिपञ्चदशकलारूपा (prāṇādipañcadaśakalārūpā) - in the form of the fifteen parts beginning with prāṇa; देवताः (devatāḥ) - deities; अन्ये (anye) - others; च (ca) - and; प्रतिदेवतासु (pratidevatāsu) - in the respective deities; देवताप्रतिबिम्बभूतासु (devatāpratibimbabhūtāsu) - in the reflections of the deities; प्रजासु (prajāsu) - in the beings; प्रति (prati) - each; प्रति (prati) - each; स्थिताः (sthitāḥ) - situated; कर्माणि (karmāṇi) - actions; विज्ञानमयः (vijñānamayaḥ) - consisting of knowledge; जीवः (jīvaḥ) - the individual soul; च (ca) - and; परमात्मनि (paramātmani) - in the Supreme Soul; प्रविशन्ति (praviśanti) - enter;]
(Gone, liberated. The deities in the form of the fifteen parts beginning with prāṇa, and others, enter into the respective deities, into the reflections of the deities, into the beings, each into each. Actions, the individual soul consisting of knowledge, and enter into the Supreme Soul.)
The deities, representing the fifteen parts starting with prāṇa, along with others, merge into their respective divine counterparts, into their reflections, and into all beings, each into each. Actions and the individual soul, which is composed of knowledge, enter into the Supreme Soul.
Bhāshya 6.07
The term 'ekībhavanti' is nothing but a coming together of similar qualities and exclusion of opposition. It means the coming together of qualities that are not in conflict with each other, and does not advocate loss of identity. Non-contradiction, similarity, and presence in the same space - are said to be the threefold unity of being. How can the non-existent have existence? Similarly, merging of identity at its core is also impossible. How can there be a merging of identity among eternally distinct entities?
अविरोधश्च सादृश्यमेकदेशस्थितिस्तथा। एकीभावस्त्रिधा प्रोक्तो नैकीभावः स्वरूपयोः॥
avirodhaśca sāḍṛśyamekadeśasthitistathā। ekībhāvastridhā prokto naikībhāvaḥ svarūpayoḥ॥
[अविरोधः (avirodhaḥ) - non-contradiction; च (ca) - and; सादृश्यम् (sāḍṛśyam) - similarity; एकदेशस्थितिः (ekadeśasthitiḥ) - presence in the same space; तथा (tathā) - thus; एकीभावः (ekībhāvaḥ) - unity; त्रिधा (tridhā) - threefold; प्रोक्तः (proktaḥ) - is said; न (na) - not; एकीभावः (ekībhāvaḥ) - unity in being / feeling; स्वरूपयोः (svarūpayoḥ) - of essencial form, that results in loss of identity;]
Non-contradiction, similarity, and presence in the same space - are thus said to be the threefold unity of being. What is said is not the unity of essence itself, and not losing identity.
कुतोऽभूतस्य भवनं स्वरूपस्यैक्यमेव हि। अतो नदीनां जीवानां विरुद्धानां नृणामपि। अब्धिना हरिणा चैव तथैव च नरान्तरैः॥ एकीभावस्तु संश्लेषो विरोधस्य च वर्जनम्। स्वरूपैक्यं कुतस्तेषां नित्यभिन्नस्वरूपिणाम्॥ हरेरपि स्वरूपाणामेकीभावो यदोच्यते। संश्लेष एव सिद्धत्वात् स्वरूपैक्यस्य नो भवः॥
kuto'bhūtasya bhavanaṃ svarūpasyaikyam eva hi। ato nadīnāṃ jīvānāṃ viruddhānāṃ nṛṇām api। abdhinā hariṇā caiva tathaiva ca narāntaraiḥ॥ ekībhāvas tu saṃśleṣo virodhasya ca varjanam। svarūpaikyaṃ kutas teṣāṃ nityabhinnasvarūpiṇām॥ harer api svarūpāṇām ekībhāvo yad ucyate। saṃśleṣa eva siddhatvāt svarūpaikyasya no bhavaḥ॥
[कुतः (kutaḥ) - from where; अभूतस्य (abhūtasya) - of the non-existent; भवनं (bhavanaṃ) - existence; स्वरूपस्य (svarūpasya) - of the nature; ऐक्यम् (aikyam) - oneness; एव (eva) - indeed; हि (hi) - certainly; अतः (ataḥ) - therefore; नदीनाम् (nadīnām) - of rivers; जीवानाम् (jīvānām) - of living beings; विरुद्धानाम् (viruddhānām) - of the opposing; नृणाम् (nṛṇām) - of men; अपि (api) - also; अब्धिना (abdhinā) - with the ocean; हरिणा (hariṇā) - with Hari (Vishnu); च (ca) - and; एव (eva) - indeed; तथैव (tathaiva) - similarly; च (ca) - and; नरान्तरैः (narāntaraiḥ) - with other men; एकीभावः (ekībhāvaḥ) - unity; तु (tu) - but; संश्लेषः (saṃśleṣaḥ) - coming together; विरोधस्य (virodhasya) - of opposition; च (ca) - and; वर्जनम् (varjanam) - exclusion; स्वरूपैक्यम् (svarūpaikyam) - oneness of nature; कुतः (kutaḥ) - from where; तेषाम् (teṣām) - of them; नित्यभिन्नस्वरूपिणाम् (nityabhinnasvarūpiṇām) - of eternally distinct natures; हरेः (hareḥ) - of Hari (Vishnu); अपि (api) - also; स्वरूपाणाम् (svarūpāṇām) - of natures; एकीभावः (ekībhāvaḥ) - unity; यत् (yat) - which; उच्यते (ucyate) - is said; संश्लेषः (saṃśleṣaḥ) - coming together; एव (eva) - indeed; सिद्धत्वात् (siddhatvāt) - due to accomplishment; स्वरूपैक्यस्य (svarūpaikyasya) - of oneness of identity; न (na) - not; भवः (bhavaḥ) - existence;]
"How can the non-existent have existence, hence, how can there be merging of identities? Therefore, the unity of rivers with the ocean, the coming together of men who are opposing, or the unity of beings with Lord Hari - unity is nothing but a coming together of similar qualities and exclusion of opposition. How can there be oneness of identify among those with eternally distinct identities? Even for Lord Hari, the unity of identity (among his incarnations) is said to be a combination due to his own accomplishments, and not the merging of identities."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
- stated thus as well.
प्रतिबिम्बो हरेः प्राणस्तस्य चान्याः कलाः क्रमात्। कलानां देवता अन्या देवतानां नरा अपि॥ तस्मात् सर्वेषु मुक्तेषु नरेष्वपि नियामकाः। तिष्ठन्ति नात्र सन्देहः परमात्मनि चाखिलाः॥
pratibimbo hareḥ prāṇastasya cānyāḥ kalāḥ kramāt। kalānāṃ devatā anyā devatānāṃ narā api॥ tasmāt sarveṣu mukteṣu nareṣvapi niyāmakāḥ। tiṣṭhanti nātra sandehaḥ paramātmani cākhilāḥ॥
[प्रतिबिम्बः (pratibimbaḥ) - reflection; हरेः (hareḥ) - of Hari; प्राणः (prāṇaḥ) - life; तस्य (tasya) - his; च (ca) - and; अन्याः (anyāḥ) - other; कलाः (kalāḥ) - arts; क्रमात् (kramāt) - in order; कलानां (kalānāṃ) - of the arts; देवता (devatā) - deities; अन्या (anyā) - other; देवतानां (devatānāṃ) - of the deities; नराः (narāḥ) - men; अपि (api) - also; तस्मात् (tasmāt) - therefore; सर्वेषु (sarveṣu) - in all; मुक्तेषु (mukteṣu) - liberated; नरेषु (nareṣu) - among men; अपि (api) - also; नियामकाः (niyāmakāḥ) - controllers; तिष्ठन्ति (tiṣṭhanti) - remain; न (na) - not; अत्र (atra) - here; सन्देहः (sandehaḥ) - doubt; परमात्मनि (paramātmani) - in the Supreme Soul; च (ca) - and; अखिलाः (akhilāḥ) - all;]
(The reflection of Hari is life, and his other arts in order. The deities of the arts are other deities, and men also. Therefore, in all liberated men, controllers remain. There is no doubt here, all in the Supreme Soul.)
The life is a reflection of Hari, and his various arts follow in succession. The deities associated with these arts are distinct, as are the deities of men. Therefore, even among all liberated men, controllers exist. There is no doubt that all reside in the Supreme Soul.
इति मुक्तिविवेके॥
iti muktiviveke॥
[इति (iti) - thus; मुक्तिविवेके (muktiviveke) - in the discourse on liberation;]
(Thus, in the discourse on liberation.)
"Thus concludes the discourse on liberation."
कलाभ्यश्चान्यदेवेभ्यः कर्म प्रत्यवरं यतः। कलाभ्यः पृथगुक्तं तत् पुष्करः कर्म चोच्यते॥
kalābhyaś cānyadevebhyaḥ karma pratyavaraṃ yataḥ। kalābhyaḥ pṛthag uktaṃ tat puṣkaraḥ karma cocyate॥
[कलाभ्यः (kalābhyaḥ) - to the arts; च (ca) - and; अन्यदेवेभ्यः (anyadevebhyaḥ) - to other gods; कर्म (karma) - action; प्रत्यवरं (pratyavaraṃ) - inferior; यतः (yataḥ) - because; कलाभ्यः (kalābhyaḥ) - to the arts; पृथक् (pṛthak) - separately; उक्तं (uktam) - said; तत् (tat) - that; पुष्करः (puṣkaraḥ) - Pushkara; कर्म (karma) - action; च (ca) - and; उच्यते (ucyate) - is said;]
(To the arts and to other gods, action is considered inferior because it is said separately to the arts, that Pushkara is also called action.)
The actions dedicated to the arts and other deities are considered inferior because it is separately mentioned that Pushkara is also referred to as action.
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
(thus and.)
"Thus and."
अन्यथा गता भविष्यन्तीत्यध्याहारो दोषः। न च मूलरूपाणि प्रतिदेवता इत्युच्यन्ते देवानाम्। प्रतिरूपशब्दवद्धि प्रतिदेवताशब्दः।
anyathā gatā bhaviṣyantītyadhyāhāro doṣaḥ। na ca mūlarūpāṇi pratidevatā ityucyante devānām। pratirūpaśabdavaddhi pratidevatāśabdaḥ।
[अन्यथा (anyathā) - otherwise; गता (gatā) - gone; भविष्यन्ति (bhaviṣyanti) - will be; इति (iti) - thus; अध्याहारः (adhyāhāraḥ) - interpolation; दोषः (doṣaḥ) - fault; न (na) - not; च (ca) - and; मूलरूपाणि (mūlarūpāṇi) - original forms; प्रतिदेवता (pratidevatā) - counter-deities; इति (iti) - thus; उच्यन्ते (ucyante) - are called; देवानाम् (devānām) - of the gods; प्रतिरूपशब्दवत् (pratirūpaśabdavat) - like the word 'counterpart'; हि (hi) - indeed; प्रतिदेवताशब्दः (pratidevatāśabdaḥ) - the word 'counter-deity';]
(Otherwise, it will be considered an interpolation fault. And the original forms are not called 'counter-deities' of the gods. Indeed, the word 'counter-deity' is like the word 'counterpart'.)
Otherwise, it is considered a fault of interpolation. The original forms are not referred to as 'counter-deities' of the gods. The term 'counter-deity' is indeed used like the term 'counterpart'.
विज्ञानात्मा सह देवैश्च सर्वैः प्राणा भूतानि सम्प्रतिष्ठन्ति यत्र
vijñānātmā saha devaiśca sarvaiḥ prāṇā bhūtāni sampratiṣṭhanti yatra
[विज्ञानात्मा (vijñānātmā) - the soul of knowledge; सह (saha) - with; देवैः (devaiḥ) - with the gods; च (ca) - and; सर्वैः (sarvaiḥ) - all; प्राणाः (prāṇāḥ) - life forces; भूतानि (bhūtāni) - beings; सम्प्रतिष्ठन्ति (sampratiṣṭhanti) - are established; यत्र (yatra) - where;]
(Where the soul of knowledge, along with all the gods, life forces, and beings, are established.)
The soul of knowledge, along with all the gods, life forces, and beings, are established where.
"स प्राणमसृजत" इत्यादेश्च पुरुषो भगवान् ॥७॥
"sa prāṇamasṛjata" ityādeśca puruṣo bhagavān ॥7॥
[स (sa) - he; प्राणम् (prāṇam) - life; असृजत (asṛjata) - created; इति (iti) - thus; आदेश (ādeśa) - command; च (ca) - and; पुरुषः (puruṣaḥ) - man; भगवान् (bhagavān) - Lord; ७ (7) - (verse number);]
("He created life," thus commanded the Lord, the man.)
"He created life," thus commanded the Lord, the man.
