Shat.Upa 06.03 and 04
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॥
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.
tadeṣa ślokaḥ।
That's why is the verse:.
arā iva rathanābhau kalā yasmin pratiṣṭhitāḥ। taṃ vedyaṃ puruṣaṃ vedayathā mā vo mṛtyuḥ parivyathāḥ॥
"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."
iti।
- stated thus.
tān hovāca।
He said to them:
etāvadevāhametat paraṃ brahma veda nātaḥ paramastīti। te hi tamarcayantaḥ tvaṃ hi naḥ pitā yo'smākamavidyāyāḥ paraṃ pāraṃ tārayasīti॥
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.
namaḥ paramar̥ṣibhyo namaḥ paramar̥ṣibhyaḥ ॥4॥
Salutation to the supreme sages, salutation to the supreme sages.
॥ iti ṣaṭpraśna pratipativacanam ॥
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.
samudre ityevaṃ procyate। puruṣe ityevaṃprocyate। bhidyete tāsāṃ nāmarūpe। bhidyete cāsāṃ nāmarūpe ityuktatvāt। ajñairanavagatānyapi samudresthitānāṃ nadīnāṃ viṣṇausthitānāṃ muktānāṃ ca bhinnānyeva nāmarūpāṇi santyevetarthaḥ।
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'.
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।
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.
"arā iva rathanābhau kalā yasmin pratiṣṭhitāḥ"
"Like spokes in the hub of a chariot wheel, the parts are established in which"
iti vākyaśeṣācca।
- is the implied meaning from the remainder of the sentence.
ataḥ puruṣe bhinnāni nāmarūpāṇi pratiṣṭhitānītyevārthaḥ।
Therefore, the diverse names and forms are established in the Supreme Person; this is the intended meaning.
nāmarūpāṇi nityānyeva -
(Transcendental) Names and forms are indeed eternal:
"astagamanaṁ tvādityavadajñānāmavijñeyatvameva। prāṇādayaḥ kalā yasmin muktā nityaṁ pratiṣṭhitāḥ। pṛthak pṛthak nāmarūpairnamastasmai parāya te॥"
"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."
iti sattattve ॥
- stated thus in the Sattvata Agama.
"nāmarūpādvimukta ity anenāpi nāmarūpāmuktatvam ucyate। vipriya ity ādivat। nāmarūpe avihāyeti ca pūrvatra। anantaṃ vai nāmānantā viśvedevāḥ॥"
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.
iti nāmarūpayoranantatvaṃ hi śrutirvakti।
Thus, the scripture indeed speaks of the infinity of names and forms:
"yatra pūrve sādhyāḥ santi devāḥ।"
"Where the ancient Sādhyas, a class of celestial beings, reside as gods."
"sa tatra paryeti jakṣan krīḍan ramamāṇaḥ।"
"He roams around there, indulging in eating, playing, and enjoying himself."
so'śnute sarvān kāmān saha brahmaṇā vipaścitā।
"He enjoys all desires in the company of the wise Brahman."
"ṛcāṃ tvaḥ poṣamāste pupuṣvān gāyatraṃ tvo gāyati śakvarīṣu॥"
"You, who nourish the verses, sit and sing the Gāyatrī among the hymns."
ityādeśca।
- such are the Vedic testimonials.
ataḥ sarvamuktebhyo'pyuttamottamaḥ paripūrṇo nārāyaṇa iti siddham ॥3॥
Thus, it is concluded that Lord Narayana, who is complete, is the best of the best, surpassing all liberated beings.
namo namo'stu haraye preṣṭha preṣṭhatamāya te। paramānandasandohasāndrānandavapuṣmate॥
Salutations to Lord Hari, the most beloved, who is the embodiment of abundance and also the supreme and intense bliss.
॥ iti śrīmadānandatīrthabhagavatpādācāryaviracitaṃ ṣaṭpraśnopaniṣadbhāṣyaṃ sampūrṇam ॥
Thus ends the commentary on the Six Questions Upanishad, composed by the revered teacher Ānandatīrtha Bhagavatpāda.
॥ iti ṣaṭpraśnopaniṣat samāptā ॥
Thus ends the Upanishad of six questions.
