Section Four (चतुर्थः खण्डः)

ब्रह्मेति होवाच। ब्रह्मणो वा एतद्विजयेऽमहीयध्वमिति। ततो हैव विदाञ्चकार ब्रह्मेति ॥१॥

“It is Brahman,” she said. “It was through the victory of Brahman that you glorified yourselves.” Then indeed ('ha') he understood—it was Brahman only.

तस्माद् वा एते देवा अतितरामिवान्यान् देवान् यदग्निर्वायुरिन्द्रस्ते ह्येनन्नेदिष्ठं पस्पृशुः। ते ह्येनत् प्रथमो विदाञ्चकार ब्रह्मेति। तस्माद्वा इन्द्रोऽतितरामिवान्यान् देवान्। स ह्येनन्नेदिष्ठं पस्पर्श। स ह्येनत् प्रथमो विदाञ्चकार ब्रह्मेति ॥२॥

Therefore, these gods — Agni, Vāyu, and Indra — are considered to surpass the other gods, for they indeed ('hi') touched It (Brahman) most closely. They were the first to recognize It as Brahman. And among them, indeed ('hi') Indra is said to surpass the others, for he touched It most nearly and was the first to understand It as Brahman.

तस्यैष आदेशो यदेतद् विद्युतोऽभिव्यद्युतदा इति। न्यमीमिषदा इत्यधिदैवतम् ॥३॥

This is its instruction: this (Brahman), who is complete in all aspects, like a flash of lightning — flashed forth; with the blink of an eye - closed, such is the explanation from the viewpoint of adhidaivatam, i.e the gods.

अथाध्यात्मम्। यदेतद् गच्छतीव च मनोऽनेनैव तदुपस्मरति। अभीक्ष्णं सङ्कल्पः। तद्ध तद्वनं नाम तद्वनमित्युपासितव्यम्। स य एतदेवं वेदाभि हैनं सर्वाणि भूतानि संवाञ्छन्ति ॥४॥

Now the explanation from the adhyātma perspective:
That which the mind seems to move toward, indeed, by this alone it recollects that. Constant volition; unceasing intentionality. That, indeed, is the Beloved, i.e. 'vanam'; thus, is it to be meditated upon as 'Tadvanam'. He who thus knows this ('Tadvanam') — towards him indeed all beings deeply yearn.

उपनिषदं भो ब्रूहीति। उक्ता त उपनिषद्। ब्राह्मीं वाव त उपनिषदमब्रूमेति ॥५॥

“O reverend sir, teach me the Upaniṣad.” — “The Upaniṣad has been spoken to you. Indeed, we have spoken to you the Upaniṣad pertaining to Brahman.”

तस्मै तपो दमः कर्मेति प्रतिष्ठा। वेदाः सर्वाङ्गानि सत्यमायतनम् ॥६॥

Austerity, self-restraint, and action are its foundation; the Vedas are its limbs; truth is its abode.

यो ह वा एतामुपनिषदमेवं। वेदापहत्य पाप्मानमनन्ते स्वर्गे लोके। ज्येये प्रतितिष्ठति ज्येये प्रतितिष्ठति ॥१०॥

He who knows this Upaniṣad thus, having destroyed sin, stands firmly in the infinite, highest heavenly world — he truly stands firmly in the highest.

॥ इति चतुर्थः खण्डः ॥

Thus ends the fourth section.

Section Four Bhāshya

... उमा सा सम्यगाचष्ट तस्मै विष्णुं परं पदम्। यस्माद् ब्रह्मा च वायुश्च शेषवीन्द्रौ शिवस्तथा॥ सभार्या गर्विणो नासन् सुरेभ्यस्तेऽधिकास्ततः। इन्द्रस्तु प्रथमं ब्रह्म व्यजानात् तेन तूत्तमः॥ दक्षादिभ्यस्तथा कामस्तज्ञातुं पूर्वमुक्तवान्। दक्षो बृहस्पतिश्चैव मनुः कामात्मजस्तथा॥

Umā rightly declared to him the supreme position of Viṣṇu, from whom Brahmā, Vāyu, Śeṣa, Indra, and Śiva also arose. These, along with their consorts, were not proud and were superior to the other gods. Among them, Indra was the first to realize Brahman; thus, he became the highest. Kāma too had previously declared this before Dakṣa and others came to know; so did Dakṣa, Bṛhaspati, Manu, and the son of Kāma.

सूर्याचन्द्रमसौ धर्मो वरुणश्चोचुरोमिति। नासिक्यवायुरग्निश्च प्रथमं तदपश्यताम्॥ सर्वदेवाधिकास्तस्माद् एते देवाः प्रकीर्तिताः। एतेभ्यश्चेन्द्रकामौ तु ताभ्यां ब्रह्मादयोऽधिकाः॥

Dharma, Varuṇa, and the deities of the Sun and Moon said "Om" when asked, while the life breath and Agni were the first to perceive That Supreme. Therefore, these gods are declared superior to all other deities. Yet Indra and Kāma are considered superior to them, and higher than both of them are Brahmā and the rest.

एतेषामवमो वह्निः परमो विष्णुरुच्यते। अन्तराले स्थितास्त्वन्ये ब्रह्माद्याः पूर्वमीरिताः॥ अग्निः पश्चाद् व्यजानात् तदिन्द्रवाक्याद् ततोऽवमः। तस्माद् विष्ण्वभिसम्बन्धात् पारावर्यं सुरेष्विदम्॥

Among these, Agni is the lowest and Viṣṇu is declared the highest. The others such as Brahmā were previously said to be in between. Agni recognized That later through the words of Indra. Hence is deemed the lowest. Therefore, this distinction of higher and lower among the gods is based on their relation to Viṣṇu.

व्यद्योतयद् विद्युदादीन् कपिलाख्यस्तु यो हरिः। अक्ष्णोर्निमेषणं कृत्वा यः शेते क्षीरसागरे॥ स एवैकः परं ब्रह्मेत्येवं तस्योपदेशनम्। अधिदैवे तथाऽध्यात्मे यं मनो गच्छतीव च॥

He, known as Kapila and as Hari, who illumined lightning and similar forces, who, after a blink of the eyes, lies resting in the ocean of milk — He alone is the Supreme Brahman; such is His teaching. Whether in the cosmic realm or within, it is as if the mind instinctively moves towards Him.

सम्यङ् न गच्छति क्वापि मनो येन स्मरत्यपि। सोऽनिरुद्धाख्य ईशेशः परं ब्रह्मेति कीर्त्यते॥ स विष्णुस्तद्वनं नाम ततत्वाद् वननीयतः। एवमेनं तु यो वेद भवेत् सर्वैरपेक्षितः॥

That by whom the mind, though unable to go anywhere properly, still remembers—He, called Aniruddha, Lord of lords, is declared the Supreme Brahman. He is Viṣṇu and is also called "vana" because He is to be revered due to His essence. One who knows Him thus becomes honoured by all.

विद्याकारं मम ब्रूहीत्युक्तो ब्रह्माऽऽह तं पुनः॥ विद्यावेद्यं तव प्रोक्तमास्थानं ते वदाम्यहम्। तपोदमस्वधर्मेषु ये स्थितास्तेषु तिष्ठति॥ विद्यास्थानानि तस्यास्तु वेदा अङ्गानि निर्णयः। वेदैतामेवमखिलां यो विष्णौ प्रतितिष्ठति॥

“Tell me the form of knowledge,” he said, and Brahmā then replied to him again: “That which is to be known by knowledge has already been declared to be you; now I shall tell you your seat. He abides in those who are established in austerity, self-restraint, and their own duties. The abodes of knowledge are the Vedas, their limbs, and the firm conclusions. He who knows this entire system thus, and is firmly established in Viṣṇu, truly understands.”

इत्यादि ब्रह्मसारे॥

- stated thus in brahma-sāre ancient testimonial.

विद्युतः सूर्यादिप्रकाशान् आ समन्तात् व्यद्युतत् प्रकाशयत्।

From lightning, it flashed and illumined the lights such as those of the sun on all sides.

"यदादित्यगतं तेजो जगद् भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत् तेजो विद्धि मामकम्॥"

"The brilliance that is in the sun and illumines the entire world, and that which is in the moon and in fire—know that brilliance to be Mine."

इति वचनात्।

- declared thus.

"तमेव भान्तमनु भाति सर्वं तस्य भासा सर्वमिदं विभाति॥"

"All this shines only after Him who shines; by His light, all this world is illumined."

इति च।

- stated thus as well.

न्यमीमिषदा आसमन्तात् निमीलिताक्षमभवत्

He, one who is complete in all aspect, blinked and became one whose eyes were withdrawn on all sides:

"स वै किलायं पुरुषः पुरातनो य एक आसीदविशेष आत्मनि। अग्रे गुणेभ्यो जगदात्मनीश्वरे निमीलितात्मा निशि सुप्तशक्तिषु॥"

"This indeed is that ancient Person who alone existed as the undifferentiated self at first, before the guṇas, in the cosmic essence, the Lord—whose self was withdrawn, like in night, when all powers were asleep."

इति वचनात्।

- declared thus.

पूर्णत्वाच्च आः। अभीक्ष्णं सङ्कल्प इति मनसो विशेषणम्। सङ्कल्पकमित्यर्थः। सप्रतिष्ठां सायतनामुपनिषदं ब्रूहीत्युक्ते सम्यगेव मयोपनिषत्स्वरूपमुक्तम्। तत्र वक्तव्यं नास्ति। तपो दमः कर्म च विद्यायाः प्रतिष्ठा। तद्वत्सु विद्या प्रतितिष्ठतीत्यर्थः। सत्यमिति मीमांसा।

The syllable 'āḥ' (in nyamīmiṣadā) indicates completeness. 'abhīkṣṇaṁ saṅkalpaḥ', i.e. constant intention, is the distinguishing nature of the mind. Thus, varied intentionality of the mind is the subject. When it was asked, "Tell the Upaniṣad with His abiding place, and supporting basis," it was responded "I rightly stated the true nature of the Upaniṣad. Nothing remains to be said beyond that". Austerity, restraint, and right action are the foundations of knowledge. Thus, knowledge stands firmly established in the virtuous because of these. “Truth” — is the ascertainment philosophical conclusion.

"निर्णीयते यतः सम्यगिदं सत्यमिति स्फुटम्। श्रुतिस्मृत्युदितं सर्वं व्यक्तं मीमांसयैतया। सत्यमित्युच्यते तस्मान्मीमांसा ब्रह्मनिश्चयाः॥"

"That by which this truth is rightly and clearly determined is called mīmāṁsā. All that is declared in śruti and smṛti is revealed through this inquiry; therefore, mīmāṁsā, i.e. the philosophical conclusion, is the ascertainment of Brahman."

इति शब्दनिर्णये॥

- stated thus, in the śabda-nirṇaya, ancient text on determination of word meaning.

"ऋग् यजुःसामाथर्वाख्याः पञ्चरात्रं च भारतम्। मूलरामायणं चैव पुराणं भगवत्परम्। वेदा इत्युच्यते सद्भिः शिक्षाद्यं स्मृतयस्तथा। अङ्गानि सत्यं मीमांसा तद् विद्यायतनं त्रयम्॥"

"The texts known as Ṛg, Yajur, Sāma, and Atharva, the Pañcarātra, the Bhārata, the original Rāmāyaṇa, and the Purāṇas devoted to the Lord — all these are called Veda by the wise. The Śikṣā and other limbs, the Smṛtis as well, along with truth and Mīmāṁsā — these three are the abodes of knowledge."

इति विद्यानिर्णये॥

- stated thus in 'vidyā-nirṇaya', an ancient text on the determination of knowledge.

यश्चिदानन्दसच्छक्तिसम्पूर्णो भगवान् परः। नमोऽस्तु विष्णवे तस्मै प्रेयसे मे परात्मने॥

Obeisance to that Supreme Lord, Viṣṇu, who is full of consciousness, bliss, existence, and divine power; who is dear to me as the Supreme Self.

इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितं तलवकारोपनिषद्भाष्यं समाप्तम् ॥

Thus ends the commentary on the Talavakāra Upaniṣad composed by the revered Ācārya Ānanda Tīrtha Bhagavatpāda.

॥ इति तलवकारोपनिषत् ॥

Thus ends the Talavakāra Upaniṣad.