Shat.Upa 06.03 and 04

यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तंगच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते। एवमेवास्य परिद्रष्टुरिमाः षोडशकलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति। भिद्येते चासां नामरूपे पुरुष इत्येवं प्रोच्यते। स एष्वोकल्पोमृतो भवति ॥३॥

Just as these rivers, flowing towards the ocean, upon reaching the ocean, find their setting and their names and forms are split; so they are then simply referred to as 'ocean'. Similarly, the sixteen parts, moving towards the Purusha (ultimate self), upon reaching it, find their setting. Their names and forms are split, and they are simply called 'Purusha'. Thus, he becomes immortal and beyond decay.

तदेष श्लोकः।

That's why is the verse:.

"अरा इव रथनाभौ कला यस्मिन् प्रतिष्ठिताः। तं वेद्यं पुरुषं वेदयथा मा वो मृत्युः परिव्यथाः॥"

"Just as the spokes are fixed in the hub of a chariot wheel, all parts are established in the Purusha. Know that Purusha, so that death may not cause you distress."

इति।

- stated thus.

तान् होवाच।

He said to them:

एतावदेवाहमेतत् परं ब्रह्म वेद नातः परमस्तीति। ते हि तमर्चयन्तः त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारं तारयसीति॥

I know only this much, that - this is the supreme Brahman, beyond which nothing higher exists. They worship him, for indeed, you are our father who carries us across the ocean of ignorance.

नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥४॥

Salutation to the supreme sages, salutation to the supreme sages.

॥ इति षट्प्रश्न प्र त्पतिवचनम् ॥

Thus concludes the answers to the six question.

Bhāṣya 06.03 and 04

The word 'bhidyete' i.e. 'they are split', implies their names and forms are distinctly maintained. The word 'bheda' i.e. the concept of difference, is never applied in the context of destruction. Like spokes in the hub of a chariot wheel, the parts are established distinctly in to the Supreme Person is the implied meaning. Indeed, infinite are the names, and infinite are the various gods in the universe. Lord Narayana, who is complete, is the best of the best, surpassing all liberated beings. Salutations to Lord Hari, the most beloved, who is the embodiment of abundance and also the supreme and intense bliss.

समुद्रे इत्येवं प्रोच्यते। पुरुषे इत्येवंप्रोच्यते। भिद्येते तासां नामरूपे। भिद्येते चासां नामरूपे इत्युक्तत्वात्। अज्ञैरनवगतान्यपि समुद्रेस्थितानां नदीनां विष्णौस्थितानां मुक्तानां च भिन्नान्येव नामरूपाणि सन्त्येवेत्यर्थः।

Usage here is 'In to the ocean'. Similarly, it is said 'in to the supreme person'. The word 'bhidyete' i.e. 'they are split', implies their names and forms are distinctly maintained. The implied meaning here is - 'Ignorant can't differentiate the different names and forms of waters of rivers in the ocean, similarly they can't understand the different names and forms of the liberated beings situated within Lord Vishnu'.

न च भेदशब्दो नाशे प्रयुज्यमानः क्वापि दृष्टः। घटादावपि बहुभाव एव भेदशब्दः प्रयुज्यते। नाशस्त्वर्थत एवावगम्यते। न चात्रार्थतोऽपि नाशोऽवगम्यते। न हि नामानि रूपाणि च कपालवद्बहुधा भूतानि तिष्ठन्ति। अतो भिद्येते इति पृथक्त्वमेव उच्यते।

The word 'bheda' i.e. the concept of difference, is never applied in the context of destruction. Even in objects like pots, the term 'bheda' i.e. difference, is used to denote multiplicity. Destruction needs to be specifically stated, and cannot be implied. Indeed, the names and forms, though remain, are not distinguishable, like observing heaps of skulls of the beings. Therefore, by using the term 'bhidyete' i.e. exists distinctly, their separate existence is only conveyed.

"अरा इव रथनाभौ कला यस्मिन् प्रतिष्ठिताः"

"Like spokes in the hub of a chariot wheel, the parts are established in which"

इति वाक्यशेषाच्च।

- is the implied meaning from the remainder of the sentence.

अतः पुरुषे भिन्नानि नामरूपाणि प्रतिष्ठितानीत्येवार्थः।

Therefore, the diverse names and forms are established in the Supreme Person; this is the intended meaning.

नामरूपाणि नित्यान्येव -

(Transcendental) Names and forms are indeed eternal:

"अस्तगमनं त्वादित्यवदज्ञानामविज्ञेयत्वमेव। प्राणादयः कला यस्मिन् मुक्ता नित्यं प्रतिष्ठिताः। पृथक् पृथक् नामरूपैर्नमस्तस्मै पराय ते॥"

"The unknowability of the ignorant is like the setting sun. The life force and other gods along with the liberated, like parts, are eternally established in You distinctly with their names and forms. Salutations to such a supreme being."

इति सत्तत्त्वे ॥

- stated thus in the Sattvata Agama.

"नामरूपाद्विमुक्त इत्यनेनापि नामरूपामुक्तत्वमुच्यते। विप्रिय इत्यादिवत्। नामरूपे अविहायेति च पूर्वत्र। अनन्तं वै नामानन्ता विश्वेदेवाः॥"

In statements where the phrase 'nāmarūpādvimukta' is used, the word used is 'vimukta' with a prefix 'vi', which generally has a negative connotation and thus does not indicate liberation; just as 'vipriya' means unpleasant or not so dear. Thus, the previous term (nāmarūpādvimukta) means one who cannot abandon name and form. Indeed, infinite are the names, and infinite are the various gods in the universe.

इति नामरूपयोरनन्तत्वं हि श्रुतिर्वक्ति।

Thus, the scripture indeed speaks of the infinity of names and forms:

"यत्र पूर्वे साध्या सन्ति देवाः।"

"Where the ancient Sādhyas, a class of celestial beings, reside as gods."

"स तत्र पर्येति जक्षन् क्रीडन् रममाणः।"

"He roams around there, indulging in eating, playing, and enjoying himself."

सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चिता।

"He enjoys all desires in the company of the wise Brahman."

"ऋचां त्वः पोषमास्ते पुपुष्वान् गायत्रं त्वो गायति शक्वरीषु॥"

"You, who nourish the verses, sit and sing the Gāyatrī among the hymns."

इत्यादेश्च।

- such are the Vedic testimonials.

अतः सर्वमुक्तेभ्योऽप्युत्तमोत्तमः परिपूर्णो नारायण इति सिद्धम् ॥३॥

Thus, it is concluded that Lord Narayana, who is complete, is the best of the best, surpassing all liberated beings.

नमो नमोऽस्तु हरये प्रेष्ठ प्रेष्ठतमाय ते। परमानन्दसन्दोहसान्द्रानन्दवपुष्मते॥

Salutations to Lord Hari, the most beloved, who is the embodiment of abundance and also the supreme and intense bliss.

॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितं षट्प्रश्नोपनिषद्भाष्यं सम्पूर्णम् ॥

Thus ends the commentary on the Six Questions Upanishad, composed by the revered teacher Ānandatīrtha Bhagavatpāda.

॥ इति षट्प्रश्नोपनिषत् समाप्ता ॥

Thus ends the Upanishad of six questions.