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॥
yathamā nadyaḥ syandamānāḥ samudrāyaṇāḥ samudraṃ prāpyāstaṃgacchanti bhidyete tāsāṃ nāmarūpe samudra ityevaṃ procyate. evamevāsya paridraṣṭurimāḥ ṣoḍaśakalāḥ puruṣāyaṇāḥ puruṣaṃ prāpyāstaṃ gacchanti. bhidyete cāsāṃ nāmarūpe puruṣa ityevaṃ procyate. sa eṣvokalpomṛto bhavati ॥3॥
[यथा (yathā) - just as; इमा (imā) - these; नद्यः (nadyaḥ) - rivers; स्यन्दमानाः (syandamānāḥ) - flowing; समुद्रायणाः (samudrāyaṇāḥ) - towards the ocean; समुद्रं (samudraṃ) - ocean; प्राप्य (prāpya) - having obtained; अस्तं (astaṃ) - set / resting place; गच्छन्ति (gacchanti) - go; भिद्येते (bhidyete) - they are split; तासां (tāsāṃ) - their; नामरूपे (nāmarūpe) - names and forms; समुद्र (samudra) - ocean; इति (iti) - thus; एवं (evaṃ) - so; प्रोच्यते (procyate) - is said; एवम् (evam) - similarly; एव (eva) - indeed; अस्य (asya) - of this; परिद्रष्टुः (paridraṣṭuḥ) - the seer with transendental vision; इमाः (imāḥ) - these; षोडशकलाः (ṣoḍaśakalāḥ) - sixteen parts; पुरुषायणाः (puruṣāyaṇāḥ) - towards the Supreme Person; पुरुषं (puruṣaṃ) - the Supreme Person; प्राप्य (prāpya) - having obtained; अस्तं (astaṃ) - sets; गच्छन्ति (gacchanti) - go; भिद्येते (bhidyete) - they are split; च (ca) - and; असां (asāṃ) - their; नामरूपे (nāmarūpe) - names and forms; पुरुष (puruṣa) - the Supreme Person; इति (iti) - thus; एवं (evaṃ) - so; प्रोच्यते (procyate) - is said; सः (saḥ) - he; एषः (eṣaḥ) - this; उकल्पः (ukalpaḥ) - resting thus; अमृतः (amṛtaḥ) - immortal and beyond decay; भवति (bhavati) - becomes;]
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।
tadeṣa ślokaḥ।
[तत् (tat) - that; एषः (eṣaḥ) - this; श्लोकः (ślokaḥ) - verse;]
That's why is the verse:.
"अरा इव रथनाभौ कला यस्मिन् प्रतिष्ठिताः। तं वेद्यं पुरुषं वेदयथा मा वो मृत्युः परिव्यथाः॥"
arā iva rathanābhau kalā yasmin pratiṣṭhitāḥ। taṃ vedyaṃ puruṣaṃ vedayathā mā vo mṛtyuḥ parivyathāḥ॥
[अरा (arā) - spokes; इव (iva) - like; रथनाभौ (rathanābhau) - in the hub of a wheel; कला (kalā) - parts; यस्मिन् (yasmin) - in whom; प्रतिष्ठिताः (pratiṣṭhitāḥ) - are established; तं (taṃ) - that; वेद्यं (vedyaṃ) - to be known; पुरुषं (puruṣaṃ) - Purusha; वेदयथा (vedayathā) - you should know; मा (mā) - lest; वः (vaḥ) - you; मृत्युः (mṛtyuḥ) - death; परिव्यथाः (parivyathāḥ) - distress;]
"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।
iti।
[इति (iti) - thus;]
- stated thus.
तान् होवाच।
tān hovāca।
[तान् (tān) - them; होवाच (hovāca) - said;]
He said to them:
एतावदेवाहमेतत् परं ब्रह्म वेद नातः परमस्तीति। ते हि तमर्चयन्तः त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारं तारयसीति॥
etāvadevāhametat paraṃ brahma veda nātaḥ paramastīti। te hi tamarcayantaḥ tvaṃ hi naḥ pitā yo'smākamavidyāyāḥ paraṃ pāraṃ tārayasīti॥
[एतावत् (etāvat) - this much; एव (eva) - indeed; अहम् (aham) - I; एतत् (etat) - this; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; वेद (veda) - know; न (na) - not; अतः (ataḥ) - beyond this; परम् (param) - higher; अस्ति (asti) - exists; इति (iti) - thus; ते (te) - they; हि (hi) - indeed; तम् (tam) - him; अर्चयन्तः (arcayantaḥ) - worshipping; त्वम् (tvam) - you; हि (hi) - indeed; नः (naḥ) - our; पिता (pitā) - father; यः (yaḥ) - who; अस्माकम् (asmākam) - our; अविद्यायाः (avidyāyāḥ) - of ignorance; परम् (param) - beyond; पारम् (pāram) - the other shore; तारयसि (tārayasi) - you carry across; इति (iti) - thus;]
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॥
namaḥ paramar̥ṣibhyo namaḥ paramar̥ṣibhyaḥ ॥4॥
[नमः (namaḥ) - salutation; परमऋषिभ्यः (paramar̥ṣibhyaḥ) - to the supreme sages; नमः (namaḥ) - salutation; परमऋषिभ्यः (paramar̥ṣibhyaḥ) - to the supreme sages;]
Salutation to the supreme sages, salutation to the supreme sages.
॥ इति षट्प्रश्न प्र त्पतिवचनम् ॥
॥ iti ṣaṭpraśna pratipativacanam ॥
[इति (iti) - thus; षट् (ṣaṭ) - six; प्रश्न (praśna) - questions; प्रतिपतिवचनम् (pratipativacanam) - answers;]
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।
samudre ityevaṃ procyate। puruṣe ityevaṃprocyate। bhidyete tāsāṃ nāmarūpe। bhidyete cāsāṃ nāmarūpe ityuktatvāt। ajñairanavagatānyapi samudresthitānāṃ nadīnāṃ viṣṇausthitānāṃ muktānāṃ ca bhinnānyeva nāmarūpāṇi santyevetarthaḥ।
[समुद्रे (samudre) - in the ocean; इत्येवं (ityevaṃ) - thus; प्रोच्यते (procyate) - is said; पुरुषे (puruṣe) - in the Supreme Person; इत्येवं (ityevaṃ) - thus; प्रोच्यते (procyate) - is said; भिद्येते (bhidyete) - are distinctly established; तासां (tāsāṃ) - of them; नामरूपे (nāmarūpe) - name and form; भिद्येते (bhidyete) - are divided; च (ca) - and; असां (asāṃ) - of them; नामरूपे (nāmarūpe) - name and form; इत्युक्तत्वात् (ityuktatvāt) - because it is said; अज्ञैः (ajñaiḥ) - by the ignorant; अनवगतानि (anavagatāni) - not understood; अपि (api) - even; समुद्रेस्थितानां (samudresthitānāṃ) - of those situated in the ocean; नदीनां (nadīnāṃ) - of the rivers; विष्णौस्थितानां (viṣṇausthitānāṃ) - of those situated in Vishnu; मुक्तानां (muktānāṃ) - of the liberated; च (ca) - and; भिन्नानि (bhinnāni) - different; एव (eva) - indeed; नामरूपाणि (nāmarūpāṇi) - names and forms; सन्ति (santi) - are; एव (eva) - indeed; इत्यर्थः (ityarthaḥ) - this is the meaning;]
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।
na ca bhedaśabdo nāśe prayujyamānaḥ kvāpi dṛṣṭaḥ। ghaṭādāvapi bahubhāva eva bhedaśabdaḥ prayujyate। nāśastvarthata evāvagamyate। na cātrārthato'pi nāśo'vagamyate। na hi nāmāni rūpāṇi ca kapālavadbahudhā bhūtāni tiṣṭhanti। ato bhidyete iti pṛthaktvameva ucyate।
[न (na) - not; च (ca) - and; भेदशब्दः (bhedaśabdaḥ) - word of difference; नाशे (nāśe) - in destruction; प्रयुज्यमानः (prayujyamānaḥ) - being used; क्वापि (kvāpi) - anywhere; दृष्टः (dṛṣṭaḥ) - seen; घटादौ (ghaṭādau) - in pots, etc.; अपि (api) - also; बहुभावः (bahubhāvaḥ) - multiplicity; एव (eva) - only; भेदशब्दः (bhedaśabdaḥ) - word of difference; प्रयुज्यते (prayujyate) - is used; नाशः (nāśaḥ) - destruction; तु (tu) - but; अर्थतः (arthataḥ) - by meaning; एव (eva) - only; अवगम्यते (avagamyate) - is understood; न (na) - not; च (ca) - and; अत्र (atra) - here; अर्थतः (arthataḥ) - by meaning; अपि (api) - also; नाशः (nāśaḥ) - destruction; अवगम्यते (avagamyate) - is understood; न (na) - not; हि (hi) - indeed; नामानि (nāmāni) - names; रूपाणि (rūpāṇi) - forms; च (ca) - and; कपालवत् (kapālavati) - like skulls; बहुधा (bahudhā) - in many ways; भूतानि (bhūtāni) - beings; तिष्ठन्ति (tiṣṭhanti) - remain; अतः (ataḥ) - therefore; भिद्येते (bhidyete) - are divided; इति (iti) - thus; पृथक्त्वम् (pṛthaktvam) - separation; एव (eva) - only; उच्यते (ucyate) - is said;]
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"
"arā iva rathanābhau kalā yasmin pratiṣṭhitāḥ"
[अरा (arā) - spokes; इव (iva) - like; रथनाभौ (rathanābhau) - in the hub of a chariot wheel; कला (kalā) - parts; यस्मिन् (yasmin) - in which; प्रतिष्ठिताः (pratiṣṭhitāḥ) - are established;]
"Like spokes in the hub of a chariot wheel, the parts are established in which"
इति वाक्यशेषाच्च।
iti vākyaśeṣācca।
[इति (iti) - thus; वाक्य (vākya) - sentence; शेषात् (śeṣāt) - remainder; च (ca) - and;]
- is the implied meaning from the remainder of the sentence.
अतः पुरुषे भिन्नानि नामरूपाणि प्रतिष्ठितानीत्येवार्थः।
ataḥ puruṣe bhinnāni nāmarūpāṇi pratiṣṭhitānītyevārthaḥ।
[अतः (ataḥ) - therefore; पुरुषे (puruṣe) - in the Supreme Person; भिन्नानि (bhinnāni) - diverse; नामरूपाणि (nāmarūpāṇi) - names and forms; प्रतिष्ठितानि (pratiṣṭhitāni) - are established; इति (iti) - thus; एव (eva) - only; अर्थः (arthaḥ) - meaning;]
Therefore, the diverse names and forms are established in the Supreme Person; this is the intended meaning.
नामरूपाणि नित्यान्येव -
nāmarūpāṇi nityānyeva -
[नाम (nāma) - name; रूपाणि (rūpāṇi) - forms; नित्य (nitya) - eternal; एव (eva) - indeed;]
(Transcendental) Names and forms are indeed eternal:
"अस्तगमनं त्वादित्यवदज्ञानामविज्ञेयत्वमेव। प्राणादयः कला यस्मिन् मुक्ता नित्यं प्रतिष्ठिताः। पृथक् पृथक् नामरूपैर्नमस्तस्मै पराय ते॥"
"astagamanaṁ tvādityavadajñānāmavijñeyatvameva। prāṇādayaḥ kalā yasmin muktā nityaṁ pratiṣṭhitāḥ। pṛthak pṛthak nāmarūpairnamastasmai parāya te॥"
[अस्तगमनं (astagamanam) - setting; त्वा (tvā) - like; आदित्यवत् (ādityavat) - the sun; अज्ञानाम् (ajñānām) - of the ignorant; अविज्ञेयत्वम् (avijñeyatvam) - unknowability; एव (eva) - indeed; प्राणादयः (prāṇādayaḥ) - life forces and other gods; कला (kalā) - parts; यस्मिन् (yasmin) - in which; मुक्ताः (muktāḥ) - liberated; नित्यम् (nityam) - eternally; प्रतिष्ठिताः (pratiṣṭhitāḥ) - established; पृथक् (pṛthak) - separately; नामरूपैः (nāmarūpaiḥ) - by names and forms; नमः (namaḥ) - salutations; तस्मै (tasmai) - to that; पराय (parāya) - supreme; ते (te) - to you;]
"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 ॥
iti sattattve ॥
[इति (iti) - thus; सत्तत्त्वे (sattattve) - in the true essence;]
- stated thus in the Sattvata Agama.
"नामरूपाद्विमुक्त इत्यनेनापि नामरूपामुक्तत्वमुच्यते। विप्रिय इत्यादिवत्। नामरूपे अविहायेति च पूर्वत्र। अनन्तं वै नामानन्ता विश्वेदेवाः॥"
"nāmarūpādvimukta ity anenāpi nāmarūpāmuktatvam ucyate। vipriya ity ādivat। nāmarūpe avihāyeti ca pūrvatra। anantaṃ vai nāmānantā viśvedevāḥ॥"
[नामरूपात् (nāmarūpāt) - from name and form; विमुक्तः (vimuktaḥ) - liberated; इति (iti) - thus; अनेन (anena) - by this; अपि (api) - also; नामरूप (nāmarūpa) - name and form; अमुक्तत्वम् (amuktatvam) - non-liberation; उच्यते (ucyate) - is said; विप्रिय (vipriya) - unpleasant; इति (iti) - thus; आदिवत् (ādivat) - like the beginning; नामरूपे (nāmarūpe) - in name and form; अविहाय (avihāya) - without leaving; इति (iti) - thus; च (ca) - and; पूर्वत्र (pūrvatra) - previously; अनन्तम् (anantam) - infinite; वै (vai) - indeed; नाम (nāma) - name; अनन्ताः (anantāḥ) - infinite; विश्वेदेवाः (viśvedevāḥ) - various gods in the universe;]
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।
iti nāmarūpayoranantatvaṃ hi śrutirvakti।
[इति (iti) - thus; नाम (nāma) - name; रूपयोः (rūpayoḥ) - and form; अनन्तत्वं (anantatvaṃ) - infinity; हि (hi) - indeed; श्रुतिः (śrutiḥ) - scripture; वक्ति (vakti) - speaks;]
Thus, the scripture indeed speaks of the infinity of names and forms:
"यत्र पूर्वे साध्या सन्ति देवाः।"
"yatra pūrve sādhyāḥ santi devāḥ।"
[यत्र (yatra) - where; पूर्वे (pūrve) - former; साध्याः (sādhyāḥ) - Sādhyas; सन्ति (santi) - are; देवाः (devāḥ) - gods;]
"Where the ancient Sādhyas, a class of celestial beings, reside as gods."
"स तत्र पर्येति जक्षन् क्रीडन् रममाणः।"
"sa tatra paryeti jakṣan krīḍan ramamāṇaḥ।"
[स (sa) - he; तत्र (tatra) - there; पर्येति (paryeti) - wanders; जक्षन् (jakṣan) - eating; क्रीडन् (krīḍan) - playing; रममाणः (ramamāṇaḥ) - enjoying;]
"He roams around there, indulging in eating, playing, and enjoying himself."
सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चिता।
so'śnute sarvān kāmān saha brahmaṇā vipaścitā।
[सः (saḥ) - he; अश्नुते (aśnute) - enjoys; सर्वान् (sarvān) - all; कामान् (kāmān) - desires; सह (saha) - with; ब्रह्मणा (brahmaṇā) - Brahman; विपश्चिता (vipaścitā) - wise;]
"He enjoys all desires in the company of the wise Brahman."
"ऋचां त्वः पोषमास्ते पुपुष्वान् गायत्रं त्वो गायति शक्वरीषु॥"
"ṛcāṃ tvaḥ poṣamāste pupuṣvān gāyatraṃ tvo gāyati śakvarīṣu॥"
[ऋचाम् (ṛcām) - of the verses; त्वः (tvaḥ) - you; पोषम् (poṣam) - nourishment; आस्ते (āste) - sits; पुपुष्वान् (pupuṣvān) - nourishing; गायत्रम् (gāyatram) - Gāyatrī; त्वः (tvaḥ) - you; गायति (gāyati) - sing; शक्वरीषु (śakvarīṣu) - in the hymns;]
"You, who nourish the verses, sit and sing the Gāyatrī among the hymns."
इत्यादेश्च।
ityādeśca।
[इति (iti) - thus; आदेशः (ādeśaḥ) - command; च (ca) - and;]
- such are the Vedic testimonials.
अतः सर्वमुक्तेभ्योऽप्युत्तमोत्तमः परिपूर्णो नारायण इति सिद्धम् ॥३॥
ataḥ sarvamuktebhyo'pyuttamottamaḥ paripūrṇo nārāyaṇa iti siddham ॥3॥
[अतः (ataḥ) - therefore; सर्वमुक्तेभ्यः (sarvamuktebhyaḥ) - than all liberated ones; अपि (api) - also; उत्तमोत्तमः (uttamottamaḥ) - the best of the best; परिपूर्णः (paripūrṇaḥ) - complete; नारायणः (nārāyaṇaḥ) - Narayana; इति (iti) - thus; सिद्धम् (siddham) - established;]
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॥
namo namo'stu haraye preṣṭha preṣṭhatamāya te। paramānandasandohasāndrānandavapuṣmate॥
[नमः (namaḥ) - salutation; नमः (namaḥ) - salutation; अस्तु (astu) - let it be; हरये (haraye) - to Hari; प्रेष्ठ (preṣṭha) - dear; प्रेष्ठतमाय (preṣṭhatamāya) - most beloved; ते (te) - to you; परमानन्द (paramānanda) - supreme bliss; सन्दोह (sandoha) - abundance; सान्द्र (sāndra) - intense; आनन्द (ānanda) - bliss; वपुष्मते (vapuṣmate) - to the embodiment;]
Salutations to Lord Hari, the most beloved, who is the embodiment of abundance and also the supreme and intense bliss.
॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितं षट्प्रश्नोपनिषद्भाष्यं सम्पूर्णम् ॥
॥ iti śrīmadānandatīrthabhagavatpādācāryaviracitaṃ ṣaṭpraśnopaniṣadbhāṣyaṃ sampūrṇam ॥
[इति (iti) - thus; श्रीमद् (śrīmad) - revered; आनन्दतीर्थ (ānandatīrtha) - Ānandatīrtha; भगवत्पाद (bhagavatpāda) - Bhagavatpāda; आचार्य (ācārya) - teacher; विरचितं (viracitaṃ) - composed; षट् (ṣaṭ) - six; प्रश्न (praśna) - questions; उपनिषद् (upaniṣad) - Upanishad; भाष्यं (bhāṣyaṃ) - commentary; सम्पूर्णम् (sampūrṇam) - complete;]
Thus ends the commentary on the Six Questions Upanishad, composed by the revered teacher Ānandatīrtha Bhagavatpāda.
॥ इति षट्प्रश्नोपनिषत् समाप्ता ॥
॥ iti ṣaṭpraśnopaniṣat samāptā ॥
[इति (iti) - thus; षट् (ṣaṭ) - six; प्रश्न (praśna) - questions; उपनिषत् (upaniṣat) - Upanishad; समाप्ता (samāptā) - concluded;]
Thus ends the Upanishad of six questions.
