Section Four (चतुर्थः खण्डः)
ब्रह्मेति होवाच। ब्रह्मणो वा एतद्विजयेऽमहीयध्वमिति। ततो हैव विदाञ्चकार ब्रह्मेति ॥१॥
brahmeti hovāca। brahmaṇo vā etad vijaye amahīyadhvam iti। tato ha eva vidāñcakāra brahmeti ॥1॥
[ब्रह्म इति (brahma iti) - "Brahman", thus; होवाच (hovāca) - he indeed said; ब्रह्मणः (brahmaṇaḥ) - of Brahman; वा (vā) - indeed; एतत् (etat) - this; विजये (vijaye) - in victory; अमहीयध्वम् (amahīyadhvam) - you glorified yourselves; इति (iti) - thus; ततः (tataḥ) - then; ह (ha) - indeed; एव (eva) - just; विदाञ्चकार (vidāñcakāra) - he understood; ब्रह्म इति (brahma iti) - (as) Brahman;]
“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॥
tasmād vā ete devā atitarām iva anyān devān yad agniḥ vāyuḥ indraḥ te hi enat nediṣṭhaṁ paspṛśuḥ। te hi enat prathamaḥ vidāñcakāra brahma iti। tasmād vā indraḥ atitarām iva anyān devān। saḥ hi enat nediṣṭham pasparśa। saḥ hi enat prathamaḥ vidāñcakāra brahma iti ॥2॥
[तस्मात् (tasmāt) - therefore; वा (vā) - indeed; एते (ete) - these; देवाः (devāḥ) - gods; अतितराम् इव (atitarām iva) - seem to surpass; अन्यान् (anyān) - other; देवान् (devān) - gods; यत् (yat) - because; अग्निः (agniḥ) - Agni; वायुः (vāyuḥ) - Vāyu; इन्द्रः (indraḥ) - Indra; ते (te) - they; हि (hi) - indeed; एनत् (enat) - this (Brahman); नेदिष्ठं (nediṣṭham) - closest; पस्पृशुः (paspṛśuḥ) - touched; ते (te) - they; हि (hi) - indeed; एनत् (enat) - this; प्रथमः (prathamaḥ) - first; विदाञ्चकार (vidāñcakāra) - understood; ब्रह्म इति (brahma iti) - as Brahman; तस्मात् (tasmāt) - therefore; इन्द्रः (indraḥ) - Indra; अतितराम् इव (atitarām iva) - seems to surpass; अन्यान् (anyān) - other; देवान् (devān) - gods; सः (saḥ) - he; हि (hi) - indeed; एनत् (enat) - this; नेदिष्ठम् (nediṣṭham) - closest; पस्पर्श (pasparśa) - touched; सः (saḥ) - he; हि (hi) - indeed; एनत् (enat) - this; प्रथमः (prathamaḥ) - first; विदाञ्चकार (vidāñcakāra) - understood; ब्रह्म इति (brahma iti) - as Brahman;]
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॥
tasya eṣa ādeśo yad etad vidyuto’bhivyadyutada iti। nyamīmiṣadā iti adhidaivatam ॥3॥
[तस्य (tasya) - of Him (Brahman); एषः (eṣaḥ) - this; आदेशः (ādeśaḥ) - instruction; यत् (yat) - that; एतत् (etat) - this; विद्युतः (vidyutaḥ) - like lightning; अभिव्यद्युत (abhivyadyuta) - flashed forth; इति (iti) - thus; न्यमीमिषत् (nyamīmiṣat) - blinked the eyes; आः (āḥ) - who is complete in all respect; इति (iti) - thus; अधिदैवतम् (adhidaivatam) - from the standpoint of the gods;]
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॥
athādhyātmam। yad etad gacchatīva ca manaḥ anena eva tat upasmarati। abhīkṣṇaṁ saṅkalpaḥ। tad ha tad-vanam nāma tad-vanam iti upāsitavyam। saḥ yaḥ etat evaṁ veda abhi ha enaṁ sarvāṇi bhūtāni saṁvāñchanti ॥4॥
[अथ (atha) - now; अध्यात्मम् (adhyātmam) - the inner or subjective (explanation); यत् (yat) - that which; एतत् (etat) - this; गच्छतीव (gacchatīva) - goes, as if; च (ca) - and; मनः (manaḥ) - the mind; अनेन एव (anena eva) - by this alone (by the mind); तत् (tat) - that; उपस्मरति (upasmarati) - recollects, remembers; अभीक्ष्णम् (abhīkṣṇam) - constantly; सङ्कल्पः (saṅkalpaḥ) - intention, will; तत् ह (tad ha) - therefore indeed; तद्वनम् (tad-vanam) - "the one who delights in that", or "seeking that"; नाम (nāma) - name; तद्वनम् इति (tad-vanam iti) - as 'Tadvanam'; उपासितव्यम् (upāsitavyam) - should be meditated upon; सः (saḥ) - he; यः (yaḥ) - who; एतत् (etat) - this; एवम् (evam) - thus; वेद (veda) - knows; अभि (abhi) - toward; हैनम् (ha enam) - indeed him; सर्वाणि (sarvāṇi) - all; भूतानि (bhūtāni) - beings; संवाञ्छन्ति (saṁvāñchanti) - desire, long for;]
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॥
upaniṣadam bho brūhīti। uktā te upaniṣad। brāhmīṁ vāva te upaniṣadam abrūma iti ॥5॥
[उपनिषदम् (upaniṣadam) - the Upaniṣad (secret teaching); भो (bho) - O reverend sir; ब्रूहि (brūhi) - speak; इति (iti) - thus; उक्ता (uktā) - spoken; ते (te) - to you; उपनिषद् (upaniṣad) - is the Upaniṣad; ब्राह्मीम् (brāhmīm) - belonging to Brahman; वाव (vāva) - indeed; ते (te) - to you; उपनिषदम् (upaniṣadam) - the Upaniṣad; अब्रूम (abrūma) - we have spoken; इति (iti) - thus;]
“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॥
tasmai tapo damaḥ karma iti pratiṣṭhā। vedāḥ sarvāṅgāni satyam āyatanam ॥6॥
[तस्मै (tasmai) - for that (Brahman); तपः (tapaḥ) - austerity; दमः (damaḥ) - self-restraint; कर्म (karma) - action; इति (iti) - thus; प्रतिष्ठा (pratiṣṭhā) - foundation; वेदाः (vedāḥ) - the Vedas; सर्व-अङ्गानि (sarva-aṅgāni) - all its limbs; सत्यम् (satyam) - truth; आयतनम् (āyatanam) - abode, resting place;]
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॥
yo ha vā etām upaniṣadam evam vedā apahatya pāpmānam anante svarge loke jyeiye pratitiṣṭhati jyeiye pratitiṣṭhati ॥10॥
[यः (yaḥ) - he who; ह वा (ha vā) - indeed; एताम् (etām) - this; उपनिषदम् (upaniṣadam) - Upaniṣad (secret teaching); एवम् (evam) - thus; वेद (veda) - knows; अपहत्य (apahatya) - having destroyed; पाप्मानम् (pāpmānam) - sin; अनन्ते (anante) - in the infinite; स्वर्गे लोके (svarge loke) - heavenly world; ज्येये (jyeiye) - in the higher; प्रतितिष्ठति (pratitiṣṭhati) - stands firmly, attains;]
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 ॥
iti caturthaḥ khaṇḍaḥ
[इति (iti) - thus; चतुर्थः (caturthaḥ) - fourth; खण्डः (khaṇḍaḥ) - section.]
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 sā samyag ācaṣṭa tasmai viṣṇuṁ paraṁ padam। yasmād brahmā ca vāyuś ca śeṣa-vīndrau śivaś tathā॥ sa-bhāryā garviṇo nāsan surebhyas te'dhikās tataḥ। indras tu prathamaṁ brahma vyajānāt tena tūttamaḥ॥ dakṣādibhyas tathā kāmas ta-jñātuṁ pūrvam uktavān। dakṣo bṛhaspatiś caiva manuḥ kāmātmajas tathā॥
[उमा (umā) - Umā; सा (sā) - she; सम्यक् (samyak) - rightly; आचष्ट (ācaṣṭa) - declared; तस्मै (tasmai) - to him; विष्णुम् (viṣṇum) - Viṣṇu; परम् (param) - supreme; पदम् (padam) - position. यस्मात् (yasmāt) - from whom; ब्रह्मा (brahmā) - Brahmā; च (ca) - and; वायुः (vāyuḥ) - Vāyu; च (ca) - and; शेष-वृन्द्रौ (śeṣa-vīndrau) - Śeṣa and Indra; शिवः (śivaḥ) - Śiva; तथा (tathā) - likewise. स-भार्याः (sa-bhāryāḥ) - with wives; गर्विणः (garviṇaḥ) - proud; नासन् (nāsan) - were not; सुरेभ्यः (surebhyaḥ) - than the other gods; ते (te) - they; अधिकाः (adhikāḥ) - superior; ततः (tataḥ) - therefore. इन्द्रः (indraḥ) - Indra; तु (tu) - indeed; प्रथमम् (prathamam) - first; ब्रह्म (brahma) - Brahman; व्यजानात् (vyajānāt) - realized; तेन (tena) - by him; तु (tu) - thus; उत्तमः (uttamaḥ) - highest. दक्ष-आदिभ्यः (dakṣa-ādibhyaḥ) - than Dakṣa and others; तथा (tathā) - likewise; कामः (kāmaḥ) - Kāma; तत् (tat) - that; ज्ञातुम् (jñātum) - to know; पूर्वम् (pūrvam) - previously; उक्तवान् (uktavān) - had said. दक्षः (dakṣaḥ) - Dakṣa; बृहस्पतिः (bṛhaspatiḥ) - Bṛhaspati; च (ca) - and; एव (eva) - indeed; मनुः (manuḥ) - Manu; काम-आत्मजः (kāma-ātmajaḥ) - son of Kāma; तथा (tathā) - likewise.]
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॥
sūryācandramasau dharmo varuṇaś cocur om iti। nāsikya-vāyur agniś ca prathamaṁ tad apaśyatām॥ sarva-deva-adhikās tasmād ete devāḥ prakīrtitāḥ। etebhyaś cendra-kāmau tu tābhyāṁ brahmādayo'dhikāḥ॥
[सूर्यात् (sūryāt) - from the Sun; चन्द्रमसौ (candramasau) - and the Moon; धर्मः (dharmaḥ) - Dharma; वरुणः (varuṇaḥ) - Varuṇa; च (ca) - and; ऊचुः (ūcuḥ) - said; ओम् (om) - Om; इति (iti) - thus. नासिक्य-वायुः (nāsikya-vāyuḥ) - nasal air (vital breath); अग्निः (agniḥ) - fire; च (ca) - and; प्रथमम् (prathamam) - first; तत् (tat) - that (supreme); अपश्यताम् (apaśyatām) - saw. सर्व-देव-अधिकाः (sarva-deva-adhikāḥ) - superior to all gods; तस्मात् (tasmāt) - therefore; एते (ete) - these; देवाः (devāḥ) - deities; प्रकीर्तिताः (prakīrtitāḥ) - are proclaimed. एतेभ्यः (etebhyaḥ) - than these; च (ca) - and; इन्द्र-कामौ (indra-kāmau) - Indra and Kāma; तु (tu) - but; ताभ्याम् (tābhyām) - than those two; ब्रह्म-आदयः (brahma-ādayaḥ) - Brahmā and others; अधिकाः (adhikāḥ) - superior.]
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॥
eteṣām avamo vahniḥ paramo viṣṇur ucyate। antarāle sthitās tv anye brahmādyāḥ pūrvam īritāḥ॥ agniḥ paścād vyajānāt tad indra-vākyāt tato'vamaḥ। tasmād viṣṇv-abhisambandhāt pārāvaryam sureṣv idam॥
[एतेषाम् (eteṣām) - among these; अवमः (avamaḥ) - the lowest; वह्निः (vahniḥ) - Agni; परम् (paramaḥ) - the highest; विष्णुः (viṣṇuḥ) - Viṣṇu; उच्यते (ucyate) - is said to be. अन्तराले (antarāle) - in between; स्थिताः (sthitāḥ) - situated; तु (tu) - indeed; अन्ये (anye) - others; ब्रह्म-आद्याः (brahma-ādyāḥ) - beginning with Brahmā; पूर्वम् (pūrvam) - earlier; ईरिताः (īritāḥ) - were stated. अग्निः (agniḥ) - Agni; पश्चात् (paścāt) - later; व्यजानात् (vyajānāt) - recognized; तत् (tat) - that (Brahman); इन्द्र-वाक्यात् (indra-vākyāt) - from Indra’s words; ततः (tataḥ) - therefore; अवमः (avamaḥ) - is the lowest. तस्मात् (tasmāt) - therefore; विष्णु-अभिसम्बन्धात् (viṣṇu-abhisambandhāt) - due to connection with Viṣṇu; पारावर्यम् (pārāvaryam) - hierarchy of higher and lower; सुरेषु (sureṣu) - among the gods; इदम् (idam) - this.]
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॥
vyadyotayad vidyud-ādīn kapilākhyas tu yo hariḥ। akṣṇor nimeṣaṇaṁ kṛtvā yaḥ śete kṣīra-sāgare॥ sa evaikaḥ paraṁ brahmety evaṁ tasyopadeśanam। adhidaive tathādhyātme yaṁ mano gacchatīva ca॥
[व्यद्योतयत् (vyadyotayat) - illuminated; विद्युत्-आदीन् (vidyut-ādīn) - lightning and others; कपिल-आख्यः (kapila-ākhyaḥ) - named Kapila; तु (tu) - indeed; यः (yaḥ) - who; हरिः (hariḥ) - Hari. अक्ष्णोः (akṣṇoḥ) - of the eyes; निमेषणम् (nimeṣaṇam) - blinking; कृत्वा (kṛtvā) - having done; यः (yaḥ) - who; शेते (śete) - lies; क्षीर-सागरे (kṣīra-sāgare) - in the ocean of milk. सः (saḥ) - he; एव (eva) - alone; एकः (ekaḥ) - the one; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; इति (iti) - thus; एवम् (evam) - in this way; तस्य (tasya) - his; उपदेशनम् (upadeśanam) - instruction. अधिदैवे (adhidaive) - in the cosmic realm; तथा (tathā) - also; अध्यात्मे (adhyātme) - in the inner self; यम् (yam) - whom; मनः (manaḥ) - the mind; गच्छति (gacchati) - goes; इव (iva) - as if; च (ca) - and.]
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॥
samyag na gacchati kvāpi mano yena smaraty api। so'niruddhākhya īśeśaḥ paraṁ brahmeti kīrtyate॥ sa viṣṇus tad vanaṁ nāma tatatvād vananīyataḥ। evam enaṁ tu yo veda bhavet sarvair apekṣitaḥ॥
[सम्यक् (samyak) - properly; न (na) - not; गच्छति (gacchati) - goes; क्वापि (kvāpi) - anywhere; मनः (manaḥ) - the mind; येन (yena) - by whom; स्मरति (smarati) - remembers; अपि (api) - even. सः (saḥ) - he; अनिरुद्ध-आख्यः (aniruddha-ākhyah) - named Aniruddha; ईश-ईशः (īśa-īśaḥ) - lord of lords; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; इति (iti) - thus; कीर्त्यते (kīrtyate) - is declared. सः (saḥ) - he; विष्णुः (viṣṇuḥ) - Viṣṇu; तत् (tat) - that; वनम् (vanam) - forest; नाम (nāma) - name; तत-त्वात् (tat-tvāt) - due to that nature; वननीयतः (vananīyataḥ) - worthy of reverence. एवम् (evam) - thus; एनम् (enam) - him; तु (tu) - indeed; यः (yaḥ) - who; वेद (veda) - knows; भवेत् (bhavet) - becomes; सर्वैः (sarvaiḥ) - by all; अपेक्षितः (apekṣitaḥ) - respected.]
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॥
vidyākāraṁ mama brūhīty ukto brahmā''ha taṁ punaḥ॥ vidyā-vedyaṁ tava proktam āsthānaṁ te vadāmy aham। tapo-dama-sva-dharmeṣu ye sthitās teṣu tiṣṭhati॥ vidyā-sthānāni tasyāstu vedā aṅgāni nirṇayaḥ। vedaitām evam akhilāṁ yo viṣṇau pratitiṣṭhati॥
[विद्या-आकारम् (vidyā-ākāram) - the form of knowledge; मम (mama) - to me; ब्रूहि (brūhi) - tell; इत्युक्तः (iti uktaḥ) - thus addressed; ब्रह्मा (brahmā) - Brahmā; आह (āha) - said; तम् (tam) - to him; पुनः (punaḥ) - again. विद्या-वेद्यम् (vidyā-vedyam) - that which is to be known through knowledge; तव (tava) - of you; प्रोक्तम् (proktam) - has been declared; आस्थानम् (āsthānam) - the seat or basis; ते (te) - to you; वदामि (vadāmi) - I tell; अहम् (aham) - I. तपः (tapaḥ) - austerity; दमः (damaḥ) - self-restraint; स्व-धर्मेषु (sva-dharmeṣu) - in one's own duties; ये (ye) - who; स्थिताः (sthitāḥ) - are established; तेषु (teṣu) - in them; तिष्ठति (tiṣṭhati) - He abides. विद्या-स्थानानि (vidyā-sthānāni) - abodes of knowledge; तस्याः (tasyāḥ) - of that (knowledge); अस्तु (astu) - let it be; वेदाः (vedāḥ) - the Vedas; अङ्गानि (aṅgāni) - limbs; निर्णयः (nirṇayaḥ) - decision. वेद (veda) - knows; एताम् (etām) - this; एवम् (evam) - thus; अखिलाम् (akhilām) - entire; यः (yaḥ) - who; विष्णौ (viṣṇau) - in Viṣṇu; प्रतितिष्ठति (pratitiṣṭhati) - is firmly established.]
“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॥
ityādi brahma-sāre॥
[इति (iti) - thus; आदि (ādi) - and so on; ब्रह्मसारे (brahma-sāre) - in the essence of Brahman.]
- stated thus in brahma-sāre ancient testimonial.
विद्युतः सूर्यादिप्रकाशान् आ समन्तात् व्यद्युतत् प्रकाशयत्।
vidyutaḥ sūryādi-prakāśān ā samantāt vyadyutata prakāśayat
[विद्युतः (vidyutaḥ) - from lightning; सूर्य-आदि-प्रकाशान् (sūrya-ādi-prakāśān) - lights such as that of the sun; आ (ā) - up to; समन्तात् (samantāt) - on all sides; व्यद्युतत् (vyadyutata) - flashed; प्रकाशयत् (prakāśayat) - illumined.]
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॥"
"yad āditya-gataṁ tejo jagad bhāsayate'khilam। yac candramasi yac cāgnau tat tejo viddhi māmakam॥"
[यत् (yat) - which; आदित्य-गतं (āditya-gatam) - is in the sun; तेजः (tejaḥ) - brilliance; जगत् (jagat) - the world; भासयते (bhāsayate) - illumines; अखिलम् (akhilam) - whole. यत् (yat) - which; चन्द्रमसि (candramasi) - in the moon; यत् (yat) - which; च (ca) - and; अग्नौ (agnau) - in fire; तत् (tat) - that; तेजः (tejaḥ) - brilliance; विद्धि (viddhi) - know; मामकम् (māmakam) - mine.]
"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।
iti vacanāt
[इति (iti) - thus; वचनात् (vacanāt) - from the statement.]
- declared thus.
"तमेव भान्तमनु भाति सर्वं तस्य भासा सर्वमिदं विभाति॥"
"tam eva bhāntam anu bhāti sarvaṁ tasya bhāsā sarvam idaṁ vibhāti॥"
[तम् (tam) - Him; एव (eva) - alone; भान्तम् (bhāntam) - shining; अनु (anu) - after; भाति (bhāti) - shines; सर्वम् (sarvam) - all; तस्य (tasya) - His; भासा (bhāsā) - by light; सर्वम् (sarvam) - all; इदम् (idam) - this; विभाति (vibhāti) - appears bright.]
"All this shines only after Him who shines; by His light, all this world is illumined."
इति च।
iti ca
[इति (iti) - thus; च (ca) - and.]
- stated thus as well.
न्यमीमिषदा आसमन्तात् निमीलिताक्षमभवत्
nyamīmiṣadā ā-samantāt nimīlita-akṣam abhavat
[न्यमीमिषत् (nyamīmiṣat) - blinked or closed the eyes; आ (ā) - one who is complete in all aspect; समन्तात् (samantāt) - on all sides; निमीलित-अक्षम् (nimīlita-akṣam) - one with closed eyes; अभवत् (abhavat) - became.]
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॥"
"sa vai kilāyaṁ puruṣaḥ purātano ya eka āsīd aviśeṣa ātmani। agre guṇebhyo jagad-ātmani īśvare nimīlita-ātmā niśi supta-śaktiṣu॥"
[सः (saḥ) - he; वै (vai) - indeed; किल (kila) - surely; अयम् (ayam) - this; पुरुषः (puruṣaḥ) - person; पुरातनः (purātanaḥ) - ancient; यः (yaḥ) - who; एकः (ekaḥ) - alone; आसीत् (āsīt) - was; अविशेषे (aviśeṣe) - in the undifferentiated; आत्मनि (ātmani) - self. अग्रे (agre) - in the beginning; गुणेभ्यः (guṇebhyaḥ) - from the guṇas; जगत्-आत्मनि (jagat-ātmani) - in the cosmic essence; ईश्वरे (īśvare) - in the Lord; निमीलित-आत्मा (nimīlita-ātmā) - with withdrawn self; निशि (niśi) - in the night; सुप्त-शक्तिषु (supta-śaktiṣu) - while the powers were asleep.]
"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।
iti vacanāt
[इति (iti) - thus; वचनात् (vacanāt) - from the statement.]
- 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।
pūrṇatvāc ca āḥ. abhīkṣṇaṁ saṅkalpa iti manaso viśeṣaṇam. saṅkalpakam ity arthaḥ. sa-pratiṣṭhāṁ sāyatanām upaniṣadaṁ brūhīty ukte samyag eva mayopaniṣat-svarūpam uktam. tatra vaktavyaṁ nāsti. tapo damaḥ karma ca vidyāyāḥ pratiṣṭhā. tadvat su vidyā pratitiṣṭhatīty arthaḥ. satyam iti mīmāṁsā.
[पूर्णत्वात् (pūrṇatvāt) - due to completeness; च (ca) - and; आः (āḥ) - indeed. अभीक्ष्णम् (abhīkṣṇam) - frequently; सङ्कल्पः (saṅkalpaḥ) - intention; इति (iti) - thus; मनसः (manasaḥ) - of the mind; विशेषणम् (viśeṣaṇam) - qualifier. सङ्कल्पकम् (saṅkalpakam) - related to intention; इति (iti) - thus; अर्थः (arthaḥ) - meaning. स-प्रतिष्ठाम् (sa-pratiṣṭhām) - His abiding place; स-आयतनाम् (sa-āyatanām) - His supporting basis; उपनिषदम् (upaniṣadam) - the Upaniṣad; ब्रूहि (brūhi) - tell; इति (iti) - thus; उक्ते (ukte) - being said; सम्यक् (samyak) - rightly; एव (eva) - indeed; मया (mayā) - by me; उपनिषद्-स्वरूपम् (upaniṣat-svarūpam) - the nature of the Upaniṣad; उक्तम् (uktam) - was said. तत्र (tatra) - therein; वक्तव्यम् (vaktavyam) - to be said; नास्ति (nāsti) - is not. तपः (tapaḥ) - austerity; दमः (damaḥ) - self-restraint; कर्म (karma) - action; च (ca) - and; विद्यायाः (vidyāyāḥ) - of knowledge; प्रतिष्ठा (pratiṣṭhā) - foundation. तद्वत् (tadvat) - similarly; सु (su) - in the good; विद्या (vidyā) - knowledge; प्रतितिष्ठति (pratitiṣṭhati) - stands firm; इति (iti) - thus; अर्थः (arthaḥ) - meaning. सत्यम् (satyam) - truth; इति (iti) - thus; मीमांसा (mīmāṁsā) - conclusion.]
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॥"
"nirṇīyate yataḥ samyag idaṁ satyam iti sphuṭam। śruti-smṛty-uditaṁ sarvaṁ vyaktaṁ mīmāṁsayaitayā। satyam ity ucyate tasmān mīmāṁsā brahma-niścayāḥ॥"
[निर्णीयते (nirṇīyate) - is determined; यतः (yataḥ) - from which; सम्यक् (samyak) - rightly; इदम् (idam) - this; सत्यम् (satyam) - truth; इति (iti) - thus; स्फुटम् (sphuṭam) - clearly. श्रुति-स्मृति-उदितम् (śruti-smṛti-uditam) - declared in śruti and smṛti; सर्वम् (sarvam) - all; व्यक्तम् (vyaktam) - revealed; मीमांसया (mīmāṁsayā) - by inquiry; एतया (etayā) - by this. सत्यम् (satyam) - truth; इति (iti) - thus; उच्यते (ucyate) - is called; तस्मात् (tasmāt) - therefore; मीमांसा (mīmāṁsā) - inquiry; ब्रह्म-निश्चयाः (brahma-niścayāḥ) - determination of Brahman.]
"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॥
iti śabda-nirṇaye॥
[इति (iti) - thus; शब्द-निर्णये (śabda-nirṇaye) - in the determination of meaning (of words).]
- 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॥"
"ṛg yajur-sāmātharvākhyāḥ pañcarātraṁ ca bhāratam। mūla-rāmāyaṇaṁ caiva purāṇaṁ bhagavat-param। vedā ity ucyate sadbhiḥ śikṣā-dyaṁ smṛtayas tathā। aṅgāni satyaṁ mīmāṁsā tad vidyāyatanaṁ trayam॥"
[ऋक्-यजुः-साम-अथर्व-आख्याः (ṛg-yajuḥ-sāma-atharva-ākhyāḥ) - known as Ṛg, Yajur, Sāma, and Atharva; पञ्चरात्रम् (pañcarātram) - the Pañcarātra; च (ca) - and; भारतम् (bhāratam) - the Mahābhārata. मूल-रामायणम् (mūla-rāmāyaṇam) - the original Rāmāyaṇa; च (ca) - and; एव (eva) - indeed; पुराणम् (purāṇam) - the Purāṇa; भगवत्-परम् (bhagavat-param) - centered on the Lord. वेदाः (vedāḥ) - the Vedas; इति (iti) - thus; उच्यते (ucyate) - is said; सद्भिः (sadbhiḥ) - by the wise. शिक्षाद्यम् (śikṣā-ādyam) - beginning with Śikṣā (phonetics); स्मृतयः (smṛtayaḥ) - the Smṛtis; तथा (tathā) - likewise. अङ्गानि (aṅgāni) - the limbs; सत्यम् (satyam) - truth; मीमांसा (mīmāṁsā) - inquiry; तत् (tat) - that; विद्या-आयतनम् (vidyā-āyatanam) - the abode of knowledge; त्रयम् (trayam) - threefold.]
"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॥
iti vidyā-nirṇaye॥
[इति (iti) - thus; विद्या-निर्णये (vidyā-nirṇaye) - in the determination of knowledge.]
- stated thus in 'vidyā-nirṇaya', an ancient text on the determination of knowledge.
यश्चिदानन्दसच्छक्तिसम्पूर्णो भगवान् परः। नमोऽस्तु विष्णवे तस्मै प्रेयसे मे परात्मने॥
yaś cid-ānanda-sat-śakti-sampūrṇo bhagavān paraḥ। namo'stu viṣṇave tasmai preyase me parātmane॥
[यः (yaḥ) - who; चित्-आनन्द-सत्-शक्ति-सम्पूर्णः (cit-ānanda-sat-śakti-sampūrṇaḥ) - full of consciousness, bliss, existence, and power; भगवान् (bhagavān) - the Blessed Lord; परः (paraḥ) - supreme. नमः (namaḥ) - obeisance; अस्तु (astu) - let it be; विष्णवे (viṣṇave) - to Viṣṇu; तस्मै (tasmai) - to Him; प्रेयसे (preyase) - who is dear; मे (me) - to me; परात्मने (parātmane) - to the Supreme Self.]
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 ॥
iti śrīmad-ānanda-tīrtha-bhagavat-pādācārya-viracitaṁ talavakāra-upaniṣad-bhāṣyaṁ samāptam॥
[इति (iti) - thus; श्रीमत्-आनन्द-तीर्थ-भगवत्-पाद-आचार्य-विरचितम् (śrīmat-ānanda-tīrtha-bhagavat-pāda-ācārya-viracitam) - composed by the revered Ānanda Tīrtha, the teacher at the feet of the Lord; तलवकार-उपनिषद्-भाष्यम् (talavakāra-upaniṣad-bhāṣyam) - commentary on the Talavakāra Upaniṣad; समाप्तम् (samāptam) - is completed.]
Thus ends the commentary on the Talavakāra Upaniṣad composed by the revered Ācārya Ānanda Tīrtha Bhagavatpāda.
॥ इति तलवकारोपनिषत् ॥
iti talavakāra-upaniṣat
[इति (iti) - thus; तलवकार-उपनिषत् (talavakāra-upaniṣat) - the Talavakāra Upaniṣad.]
Thus ends the Talavakāra Upaniṣad.
