Adhyaya 2 Valli 2

अध्याय २ वल्ली २
Connection –
पु नः अपप प्रकारान्तरे ण ब्रह्म-तत्त्व-पनर्ाारणार्ा ः अयम् आरम्भः, दु पवा ज्ञेयत्वाद्
ब्रह्मणः –
This beginning of the section is for the purpose of one more ascertainment of that Brahman
through another method because Brahman is difficult to comprehend.
Idea- the highest vision of vedanata- I am Brahman and I, Brahman alone am everything
appearing in different names and forms. This same Brahman earlier talked of is being presented
in a different way using different examples and words since it is difficult to know.

mantra 1 –

पुरमेकादशद्वारमजस्यावक्रचेतसः।
अनुष्ठाय न शोचपत पवमुक्तश्च पवमुच्यते। एतद्वै तत्।। २.२.१ ।।
anvaya –

meaning –
The city (in the form of the body) having eleven gates belongs to the birthless self which is of the
nature of undifferentiated consciousness. Having meditated on (this self), one does not grieve.
Having been free while living, wise person is free after death as well (ca). This indeed is that.

Grammar -
 अजस्य = न जायते = birthless.
 अवक्रचेतस् = अवक्रः चेतसः यस्य = one whose mind is distorted or crooked.
 एकादशद्वारम् = एकादशः द्वारम् यस्मिन् = that (city) in which there are 11 gates .
 अनुष्ठाय = अनु+ स्र्ा+ल्यप् = having practiced. Here it means having meditated on.
 पवमुक्तः सन् = पव+मुच्+क्त = being freed.
bhashyam -
पु रं पु रम् इव पु रम्। द्वार-द्वारपालापर्ष्ठात्राद्यनेक-पु रोपकरण-सम्पपि-दशानात् शरीरं
पु रम् ।
This body is like a city because of observation of the wealth (or abundance) in the
form of constituents of the city like gate, gate-keeper, supervisor and others.
पु रं च सोपकरणं स्वात्मना असंहत-स्वतन्त्र-स्वाम्यर्ं दृष्टम् ।
And the city along with its constituents is found to be for the master who is
independent and not assembled with the city itself.
तर्ा इदं पु र-सामान्यात् अनेक-उपकरण-संहतं शरीरं स्वात्मना असंहत-राज-
स्र्ानीय-स्वाम्यर्ं भपवतु म् अहा पत ।
Similarly this body assembleद् of many constituents , because of similarity to city , should exist
for the purpose of a master who is in the position of a king and who is not assembled with (not
a part of) body (city) itself.

तत् च इदं शरीराख्यं पु रम् एकादशद्वारम्= एकादश द्वारापण अस्य - सप्त शीर्ाण्यापन,
नाभ्या सहावाापि त्रीपण, पशरपस-एकम्, तै ः एकादश-द्वारं पु रम्।
And this city called the body is eleven gated – 7 in the head, 3 down below inclusive of the
navel and one on the crown of the head. With all of them this body is a city with eleven gates.

कस्य ? अजस्य जन्मापद-पवपक्रया-रपहतस्य आत्मनः राज-स्र्ानीयस्य पु र-र्मा-

पवलक्षणस्य।
For whom is this body? Of the birthless, of the self which is free from all modifications such as
birth, etc. which is comparable to a king and which is free from the qualities of the city.
Idea- anatma (city) is different to atma – anatma is drsya, bhautika, savikara, saguna, ….
Atma is the opposite of that.

अवक्र-चेतसः = अवक्रम् = अकुपिलम् आपदत्य-प्रकाशवद् पनत्यम एव अवस्मस्र्तम्

एक-रूपं चेतः पवज्ञानम् अस्य इपत अवक्र-चेताः, तस्य अवक्र-चेतसः राज-स्र्ानीयस्य
ब्रह्मणः।
Of the one whose consciousness is not distorted i.e, not changing. consciousness (cetah) of self
is uncrooked (avakrah) ie, ever-remaining uniform like sunlight. Therefore this is called avakra-
cetAh. This (body) belongs to that Brahman which is of the nature of unchanging consciousness
and which is comparable to a king.
यस्य इदं पु रं तं परमेश्वरं पु र-स्वापमनम् अनुष्ठाय =ध्यात्वा । ध्यानं पह तस्य अनुष्ठानं
सम्यस्मिज्ञान-पू वाकम् ।
Having practiced i.e, having meditated on him to whom this city belongs, on the highest Lord
who is the master of the city; For this practice is nothing but meditation alone which is
preceded by proper knowledge.

तं सवैर्णा-पवपनमुाक्तः सन् समं सवा-भूतस्र्ं ध्यात्वा न शोचपत ।

Having been free from all desires and meditating on that who is residing in all beings
uniformly, one does not grieve.

तपद्वज्ञानात् अभय-प्राप्तेः शोक-अवसर-अभावात् कुतः भयेक्षा ।

How can there be perception of fear, since there is absence of anys cope for sorrow as there is
attainment of fearlessness on account of its knowledge.

इह एव अपवद्या-कृत-काम-कमा-बन्धनैः पवमुक्तः भवपत। पवमुक्तश्च सन् पवमुच्यते ।

पु नः शरीरं न गृ ह्णपत इत्यर्ाः।। १ ।।
Here itself, he becomes free from bondage of desire and karma caused by avidya. (And) being
free while living, he becomes free i.e, he does not take up a new body again.

Idea -
 पुरस्वामी = jivatma is residing in the body which has 11-gates. This assemblage of
BMC is meant for one who is independent of the assemblage. That is jivatma.
Logic presented- City is meant for the king because it is an assemblage . Similarly body
is meant for the purpose of jivatma because body is an assemblage (put together for a
purpose).
 राजस्थानीय = comparable to a king to whom the city belongs. Similarly body
belongs to atma. Body belongs to atma which is present as jiva means body is given
existence and sentiency by atma.
 अजस्य – pure conciousness is free from birth ie, it is not subject to the 6 vikaras-
asti,jayate,vardhate, viparinamate, apakshiyate and vinashyati. It is avikarah.

 अवक्र-चेतसः = That pure consciousness which is never distorted or crooked.

Undistorted consciousness means consciousness which is not subject to
increase,decrease or coming and going i.e, it is always uniform. Means svarupa of atma
never changes. Vrittis come and go, but atma remains unchanging, uniform. Body
belongs to jivatma and jivatma is reflection of pure conciouness. Thus the body belongs
to pure consciousness is indicated by this word.
Note- Mind (cetah) also should be avakrah to understand atma which is avakrah. avakrah
is rajjutA- straightforwardness of the mind (not manipulative) which is necessary for
assimilating avakrata of atma.
 अनष्ठाय = having practised means having meditated. Refers to nidhidyasanam on
atma svarupa. One who has –srutva, matva dhyatva ca- on atma being adhishtanam and
everything being mithya. When you can see something as not real, then non-acceptance,
resistance goes away and there is no sorrow. One understands clearly that what is real
never changes and what is changing is not real. So one has to see that understanding of
vedanta is a solution to the problem.
A wise person who has understood atma, becomes free in this life (jivan mukti) and later
also (videha mukti) i.e, he is not born again.
etad vai tad – this purusha who is puraswami is Brahman only.
-------------------------------------------------------------------------------
--------------
connection - स तु नै क-शरीर-पु रवत्ये वात्मा। पकं तपहा सवा-पु र-वती। कर्म्? –
But he is not the self who is dwelling only in one city-like body. Then what? He is
dwelling in many cities (bodies). How? (that is being said ) –
Idea- Possible doubt can be there- There is not one atma, but many atmas. To dismiss this
doubt the next mantra is given . It is a beautiful way of describing ‘tat’ padartha in a poetic way.

mantra 2 -
ह ्््सः शुपचर्द् वसुरन्तररक्षसद्धोता वेपदर्दपतपर्दुा रोणसत् ।
नृर्द्वरसदृतसव्द्द्योमसदब्जा गोजा ऋतजा अपिजा ऋतं बृहत् ।। २.२.२ ।।
anvaya –

meaning –
The self dwells in heaven as the sun, he dwells in interspace as air, he dwells on
earth as fire, he dwells in a jar /house as soma juice or guest, he dwells in
people, dwells in gods, dwells in sacrifices, dwells in (heart) space. He is born in
waters (as aquatics), born in space (as grains), born as sacrificial accessories and
emerges from the mountains as rivers, etc. and he is of unchanging nature and
all-pervasive.

Essence – There is only one self. The same atma is which is jivatma (puraswami)
appears as vyapaka svarupa (of the nature of all-pervasive).

Bhashyam – 8 places mentioned where Brahman as jagat karanam can be seen.

i) हं सः = हस्मन्त गच्छपत इपत। शुपचर्त् शुचौ पदपव आपदत्य-आत्मना सीदपत
इपत।
One who moves is called hamsah (refers to sun). It dwells in heaven in the form of sun.

ii) वसुः =वासयपत सवाान् इपत । वायु-आत्मना अन्तररक्षे सीदपत इपत

अन्तररक्षसत् ।
One who makes everybody alive , therefore air is called vasu. Since it is staying in intermediary
space in the form of air, therefore it is called anatrikshe-sat.

iii) होता = अपनः, “अपनः वै होता” (पचत्त्यु पपनर्त् ३.१) इपत श्रुतेः। वेद्यां
=पृ पर्व्ां सीदपत इपत वेपदर्त्, “इयं वेपदः परोऽन्तः पृ पर्व्ाः” (ऋ.वेद) इपत मन्त्र-
वणाात्।
Hota means fire because there is sruti that –“ fire indeed is sacrifice”. It dwells on the vedi
earth. This interpretation (of vedishat as prithvi) is because of the mantra – “ This vedi
sanctified altar is the superior portion of the earth”.

iv) अपतपर्ः सोमः सन् दु रोणे कलशे सीदतीपत दु रोणसत् । ब्राह्मणः अपतपर्-
रूपेण
वा दु रोणेर्ु गृ हेर्ु सीदतीपत।
He is soma juice as he is dwelling in a jar or as a brahmin guest he dwells in the
house.
Idea- two interpretations of this idea. Atma (purswami) can be appreciated as somajuice which
is in a vessel or as a guest visiting a house.

v) नृर्त् =नृर्ु मनुष्येर्ु सीदपत इपत नृर्त् ।

Since he is residing in human beings, he is called nrShat.
 vi) वरसत् =वरे र्ु =दे वेर्ु सीदपत इपत।
Since he is dwelling in all gods, he is called varasat.

vii) ऋतसत् ऋतं = सत्यं, यज्ञो वा, तस्मिन् सीदपत इपत।

rtam means truth or sacrifice. He dwells in it, so it is called rtasat.

viii) व्ोमसत् = व्ोपि आकाशे सीदपत इपत व्ोमसत् ।

He is dwelling in the space (of the heart), so it is called vyomasat.

अब्जाः =अप्सु शङ् ख-शुस्मक्त-मकरापद-रूपे ण जायत इपत। गोजाः गपव पृ पर्व्ां

व्रीपह-यवापद-रूपे ण जायत इपत। ऋतजाः =यज्ञाङ्ग-रूपे ण जायत इपत। अपिजाः
पवा तेभ्यो नद्यापद-रूपे ण जायत इपत।
He (atma) is born in waters as conch, shells and aquatic animals (like alligator);
is born on earth as paddy, barley, etc. ; is born as accessories of rituals and is born
as rivers, etc. from the mountains.

सवाात्मापप सन् ऋतम् = अपवतर्-स्वभाव एव। बृहद् =महान् , सवा -कारणत्वात् ।

Even though he is in the form of everything. He is rtam i.e, unchanging , of the
nature of unnegatable reality. He is brhat i.e, great (all-pervasive) because of
being the cause of all.
extra comment by bhashyakara –
यदा अपप आपदत्य एव मन्त्रेण उच्यते तदा अपप अस्य आत्म-स्वरूपत्वम्
आपदत्यस्य अङ्गीकृतत्वाद् ब्राह्मण-व्ाख्याने ऽप्यपवरोर्ः।
Even if the sun alone is spoken of by the mantra, then also there is no
contradiction with the explanation given by the brahmana section of Vedas
because the sun is accepted as the nature of the self.
Idea- Bhashyakara gives this extra explanation because the context here is
sarvatmakatvam of atma. But even if you take hamsa as sun (devata) only then
sun is to be considered as linga of atma . So no contradiction.
main idea of mantra –

सवा र्ा अपप एक एव आत्मा जगतः, न आत्म-भे द इपत मन्त्रार्ा ः।। २

Anyhow there is only one (all-pervasive) self of the world. There is no plurality of
the self. This is the purport of the mantra.
Idea – Sarvatmakatvam of atma is presented. One non-dual parmatma alone is
present here in the body and everywhere.
Appreciate the vyapaka svarupa of parmatma in the sun, air, fire, guest or soma
juice, in all himan beings, in all gods, in truth or ritual, in space, in all things born
of water, earth, ritual and from mountains.
 The self dwells in heaven in the form of sun.
 It dwells in intermediary space in the form of air .
 It dwells on earth in the sacred homa alters as fire.
 It dwells as guest in various houses or as somajuice in vessel which is used
in rituals.
 It dwells in all human beings,
 In all devatas. All devatas are manifestation of parmatma.
 In all-pervasive space.
 In all things born of water like acquatic creatures, born of earth in the form
grains, born of rituals like accessories, results, born from mountains in the form
of rivers and streams, etc.
Idea is – Atma is the one factor in all of them because of which everything exists
and is made active. This jivatma (puraswami) is that Brahman which is everything.
Because that all-pervasive atma is jagat karanam –
 बृहत् = mahAn, sarva kArNatvAt = great because it is the upadana karana
(material cause) of everything.
 ऋतम् = avitatah svabhavah = avikari= of unchanging or unnegatable nature
Indicates vivartha upadana karanam. Atma is the material cause without
undergoing any change.

Connection - आत्मनः स्वरूपापर्गमे पलङ्गम् उच्यते –

The clue for knowing the nature of the self is being said in the following mantra –
mantra 3-
ऊर्ध्वं प्राणमुन्नयपत। अपानं प्रत्यगस्यपत।
मध्ये वामनमासीनं पवश्वे दे वा उपासते।। २.२.३ ।।
anvaya –
(यः) प्राणं उर्ध्वम् उन्नयतत, आपानं च प्रत्यग् अस्यतत ।
तं मध्ये आसीनं वामनम् (आत्मानं) तवश्वे दे वा उपासते ॥
meaning –
All gods (sense organs) worship that adorable one, the self sitting in the middle,
who draws prana upwards and sends apana downwards.
Essence -
All organs and mind are there for atma. All the organs and mind are active impelled by atma
only. This atma which is cognized in the intellect is different from the body-mind complex.

bhashyam –
ऊर्ध्वं हृदयात् प्राणं = प्राण-वृपिं वायुम् उन्नयपत ऊर्ध्वं गमयपत।
The one who draws upward from the heart the air which is having the function of exhalation.

तर्ा अपानं प्रत्यक् = अर्ः, अस्यपत =पक्षपपत, यः इपत वाक्य-शेर्ः।

Similarly, the one who throws or sends downward (or inward) the air having the function of
inhalation. The word “यः- the one who is”- is to be supplied.)

तं मध्ये हृदय-पुण्डरीकाकाशे आसीनं बुद्धावपभव्क्त-पवज्ञान-प्रकाशं वामनं

(वननीयं) = सम्भजनीयं पवश्वे = सवे दे वाः = चक्षुरादयः प्राणाः रूपापद-पवज्ञानं बपलम्
उपाहरन्तः पवशः इव राजानम् उपासते ।
To that adorable one sitting in the middle i.e, sitting in the space within the lotus-like heart i.e,
the one whose light of consciousness is manifesting in the intellect. All devas i.e, sense organs
such as eyes, etc. worship by carrying to him the offerings in the form of perception of form,
etc. Just as (the traders do) to a king.

तादर्थ्येन अनुपरत-व्ापारा भवस्मन्त इत्यर्ाः। यदर्ाा यत्प्रयुक्ताः च सवे वायु-करण-

व्ापाराः, सः अन्यः पसद्धः इपत वाक्यार्ाः।। ३ ।।
The idea is – They are with non-stop activities for him or for his purpose.
The purport of the sentence is – the one for whom and blessed by whom exist all transactions
of the organs and vital air is established to be different from them.
Idea - Sruti is helping us to appreciate atma through the body-mind complex in two ways –
I) There is some entity which is making this body-mind complex sentient. That
entity has to be of the nature of consciousness i.e, it does not borrow light from anywhere else.
It is manifesting in the heart space i.e, intellect.
2) How to know of its presence ? From the operation of the mind and sense organs we infer its
presence. Prana is material in nature. The movement of inert prana in the form of exhalation
(prana) and inhalation (apana) is because of this outside factor which is atma. Sense organs
being inert, there activity is possible because of consciousness. All the sense organs
(devas) bring sense objects as offerings to atma who is manifesting in the body.

Sruti is presenting an anumanam –

Operation of inert prana and organs is there, so atma’s presence should be there – anvaya.
The same thing is presented in vyatirekha format in next mantra.
This logic is sruti-based and is meant to help us understand what is said by sruti, in the way our
mind is used to. All organs are functioning blessed by atma. Generally anumanam is based on
vyapti grah which is based on pratyaksha pramanam . So operation of organs and atma should
be seen togther which is not possible, since atma is not available for pratyaksha pramanam. But
in the case of atma vyapti grah is done thro’ sruti pramanam. Therefore it is called sruti-based
tarka (sruti sanmata tarka).
Thus the functioning of the body-mind sense complex becomes a clue to infer the presence of
consciousness.

connection -तिञ्च – Moreover –

Idea- the same idea is presented in vyatirekha format. When the prana in the body is not there
(i.e, departs), then activities of senses, mind, etc is not there.

mantra 4 –
अस्य पवस्रंसमानस्य शरीरस्र्स्य दे पहनः।
दे हाद् पवमुच्यमानस्य पकमत्र पररपशष्यते। एतद्वै तत्।। २.२.४ ।।
anvaya-
micika anvaya

meaning –
When this embodied self staying in the body gets detached, I.e, released from
the body. What remains here in this body ? (nothing remains). This self is indeed
that.
Grammar-
 अवंस्रमानस्य = वंस्र + शानच्
bhashyam -
अस्य शरीरस्र्स्य आत्मनः पवस्रंसमानस्य =अवस्रंसमानस्य =भ्रंशमानस्य ,दे पहनः =
दे हवतः।
When this embodied one (the self), which is dwelling in the body gets loosened, detached;

पवस्रंसन-शब्दार्ामाह - दे हापद्वमुच्यमानस्य इपत। पकमत्र पररपशष्यते प्राणापद-कलापे

न पकिन पररपशष्यते ।
Sruti gives the meaning of the word loosening i.e, when it gets released from the body. Then
what remains here in this group of prana, etc.? Nothing remains.

अत्र दे हे, पु र-स्वापमनो पविवणे इव पु र-वापसनां, यस्यात्मनोऽपगमे क्षण-मात्रात्काया-

करण-कलाप-रूपं सवापमदं हत-बलं पवर्ध्वस्तं भवपत, पवनष्टं भवपत, सोऽन्यः पसद्ध
आत्मा ।। ४ ।।
That self is proved to be different (from the body). On whose departure all this in the form of a
complex of body and sense organs instantly becomes powerless, defunct and gets destroyed;
Just as it happens in the case of citizens when there is departure of the king from the city.
Idea – Atma is different from the body-mind and organs. This is said in vyatirekha format.
When atma departs from the body, there is nothing worthwhile left . Body-mind are no
longer active and they remain in their inert state. So presence of atma alone is making this
body function.
Here the word dehi contextually refers to chidabhasa in the body. It does not refer to chit all
–pervasive pure consciousness. But chidabhasa is reflection of this chit-svarupa atma only.
There is karya-kAraNa relationship between chidabhasa and activity of organs –
When chidabhasa is there, then activity is there.
But when a person dies chidabhasa departs with sukshma sarira, then activity is not there in
the body. Body is called lifeless. This is presented in this mantra.
Comparison is made to a city ruled by a king. When the king departs the city for some reason,
the citizens of the city also leave the city. Similarly, when atma leaves the body, the organs
become powerless because there is no enlivening factor. Thus it is shown that atma is
different from the body-mind complex.
Note- Life cannot be made by joning chemicals. There has to be some enlivening factor.
Connection – आक्षेपः – in the form of objection -
स्यात् मतं प्राणापानाद्यपगमाद् एव इदं पवर्ध्वस्तं भवपत, न तु तद् व्पतररक्तात्मा-
अपगमात् , प्राणापदपभः एव पह मत्याः जीवपत इपत।
There can be a view that this body becomes defunct because of the departure of prana, apana,
etc. and not because of the departure of the self which is distinct from them. For a mortal lives
only by prana, etc.
Idea – Objection raised is - Body is alive as long as prana is not there and not
atma. The rule is - when when you can explain with minimum known factors ,
then why bring in an unknown entity. This is a defect-गौरव दोर्ा- based on the
principle of minimisation (लाघव).

समार्ानम् – न एतद् अस्मस्त – This (type of situation) is not there says the following mantra –

mantra 5 –
न प्राणेन नापानेन मत्यो जीवपत कश्चन।
इतरे ण तु जीवस्मन्त यस्मिन्नेतावुपापश्रतौ।। २.२.५ ।।
anvaya-

meaning-
Neither by exalation nor by inhalation does any mortal live. But they all live because of
someone else upon which these two (prana and apana) are dependent.

Essence – BMC is alive because of atma and not because of prana, etc. which themself
depend on atma to function.

bhashyam –
न प्राणेन न अपानेन चक्षुरापदना वा मत्याः मनुष्यः दे हवान् कश्चन जीवपत। न कः अपप
जीवपत ।
Not by prana (exhalation) nor by apana (inhalation) nor even by eyes, etc., any human being
having the body lives i.e, no one lives because of them.
न पह एर्ां परार्ाानां संहत्य-काररत्वात् जीवन-हे तुत्वम् उपपद्यते ।
Because since this prana, etc. which are meant for someone else and acting jointly, therefore
being the cause of life is not possible for them.

स्वार्ेन असंहते न परे ण केनपचद् अप्रयुक्तं संहतानाम् अवस्र्ानं न दृष्टं यर्ा गृ हादीनां
लोके। तर्ा प्राणादीनाम् अपप संहतत्वाद् भपवतु महा पत।

अतः इतरे ण एव संहत-प्राणापद-पवलक्षणेन तु सवे संहताः सन्तः जीवस्मन्त

प्राणान्धारयस्मन्त।

यस्मिन् संहत-पवलक्षणे आत्मपन सपत परस्मिन् एतौ प्राणापानौ चक्षुरापदपभः संहतौ

उपापश्रतौ।

यस्य असंहतस्यार्े प्राणापानापदः स्व-व्ापारं कुवान् विाते संहतः सन्, स ततोऽन्यः

पसद्ध इत्यपभप्रायः।। ५ ।।

Idea – Answer is - What makes the body alive is not prana, etc. but that on which prana, etc.
depend on, to function which is atma. Prana, etc are inert, changing and cannot be the
ultimate source of light.
Based on that Bhashyakara presents sruti-based logic based on general observation–
यत्र यत्र सं हतत्वम् तत्र तत्र परतत्वत्वम् गृहातदवत् ।
Whenever there is assemblage, there is dependence on an another factor like a house (is an
assemblage meant for the owner to reside) .
Similarly all body-mind complex holds life because of some other factor which is not part of that
complex. That enlivening factor is atma.
This logic is given by sruti for those who have just entered Vedanta and cannot conceive of
atma – BMC is there , this complex is for someone else. That’s somenone else is different from
BMC and has to be sentient, not inert. Know that as atma. The vyapti grah comes from sruti.
mantra 6 –
हन्त त इदं प्रवक्ष्यापम गुह्यं ब्रह्म सनातनम्।
यर्ा च मरणं प्राप्य आत्मा भवपत गौतम।। २.२.६ ।।
anvaya –

meaning-

bhashyam -
हन्त इदानी ं पु नः अपप ते= तुभ्यम् इदं गुह्यं =गोप्यं ब्रह्म सनातनं= पचरन्तनं
प्रवक्ष्यापम।

यपद्वज्ञानात् सवा-संसार-उपरमः भवपत, अपवज्ञानात् च यस्य मरणं प्राप्य यर्ा आत्मा

भवपत यर्ा संसरपत, तर्ा श्रृण,ु हे गौतम।। ६ ।।

mantra 7 –
याोपनमन्ये प्रपद्यन्ते शरीरत्वाय दे पहनः।
स्र्ाणुमन्येऽनुसंयस्मन्त यर्ाकमा यर्ाश्रुतम्।। २.२.७।।
anvaya-

meaning –
bhashyam -
योपनं योपन-द्वारं शुक्र-बीज-समस्मिताः सन्तः अन्ये केपचदपवद्यावन्तो मूढाः प्रपद्यन्ते
शरीरत्वाय शरीर-ग्रहणार्ं दे पहनः दे हवन्तः योपनं प्रपवशन्तीत्यर्ाः।

स्र्ाणुं वृक्षापद-स्र्ावर-भावम् अन्ये अत्यन्तार्मा मरणं प्राप्य अनुसंयस्मन्त अनुगच्छस्मन्त।

यर्ाकमा यद्यस्य कमा तद्यर्ा-कमा, यैयाादृशं कमा इह जन्मपन कृतं तद्वशेनेत्येतत् ।

तर्ा यर्ाश्रुतं यादृशं च पवज्ञानमुपापजातं तदनुरूपमेव शरीरं प्रपतपद्यन्ते इत्यर्ाः।

“यर्ाप्रज्ञं पह सम्भवाः” (ऐ.आ. २.३.२) इपत श्रुत्यन्तरात् ।। ७ ।।

Idea -

connection - यत्प्रततज्ञातं “गु ह्यं ब्रह्म प्रवक्ष्यातम” इतत तदाह –

mantra 8 -
य एर् सुप्तेर्ु जागपिा कामं कामं पुरुर्ो पनपमामाणः।
तदे व शुक्रं तद्ब्रह्म तदे वामृतमुच्यते ।
तस्मिल्लोकाः पश्रताः सवे तदु नात्येपत कश्चन।।एतद्वै तत् ।। २.२.८ ।।
anvaya –
meaning –

bhashyam -
यः एर्ः सुप्तेर्ु प्राणापदर्ु जागपता न स्वपपपत। कर्म्? कामं कामं तं तमपभप्रेतं
स्याद्यर्ामपवद्यया पनपमामाणः पनष्पादयन्, जागपता पुरुर्ः यः, तदे व शुक्रं शुभ्रं शुद्धं तद्
ब्रह्म नान्यद् गु ह्यं ब्रह्मास्मस्त।

तदे व अमृतम् अपवनाशी उच्यते सवा-शास्त्रेर्ु। पकि, पृ पर्व्ादयो लोकाः तस्मिन् एव

सवे ब्रह्मपण आपश्रताः, सवा-लोक-कारणत्वात् तस्य। तदु नात्येपत कश्चन इत्यापद
पू वावदे व।। ८ ।।

Connection - अनेक-तापकाक-कुबुस्मद्ध-पवचापलतान्तःकरणानां
प्रमाणोपपन्नमप्यात्मै कत्व-पवज्ञानम् असकृदु च्यमानमपप अनृजु-बुद्धीनां ब्राह्मणानां
चेतपस नार्ीयते इपत तत्प्रपतपादने आदरवती पु नः पु नराह श्रुपतः -

mantra 9 –
अपनयार्ैको भुवनं प्रपवष्टो रूपं रूपं प्रपतरूपो बभूव।
एकस्तर्ा सवाभूतान्तरात्मा रूपं रूपं प्रपतरूपो बपहश्च।। २.२.९ ।।
anvaya –

meaning –

bhashyam -
अपनः यर्ा एकः एव प्रकाशात्मा सन् भुवनं भवन्त्यस्मिन्भूतानीपत भुवनम्, अयं लोकः,
तपममं प्रपवष्टः अनुप्रपवष्टः, रूपं रूपं प्रपत, दावाापद-दाह्य-भेदं प्रतीत्यर्ाः।
प्रततरूपः तत्र तत्र प्रततरूपवान् दाह्य-भे देन बहु-तवधो बभू व। एिः एव तथा
सववभूतान्तरात्मा सवेषां भू तानामभ्यन्तर आत्मा अततसूक्ष्मत्वाद् दावाव तदषु इव सवव-दे हं
प्रतत प्रतवष्टत्वात् प्रततरूपः (पि.) बभू व, बतहश्च स्वेनातविृतेन रूपेण आिाशवत्।। ९ ।।
तथान्यो दृष्टान्तः -
वायुयवथैिो भुवनं प्रतवष्टो रूपं रूपं प्रततरूपो बभूव।
एिस्तथा सववभूतान्तरात्मा रूपं रूपं प्रततरूपो बतहश्च।। २.२.१० ।।
वायु यवथैिः इत्यातद। प्राणात्मना दे हेष्वनु प्रतवष्टः। रूपं रूपं प्रततरूपो बभू व इत्यातद
समानम्।। १० ।।
एिस्य सवाव त्मत्वे संसार-दु ःखित्वं परस्यै व स्याद् इतत प्राप्तम्। अत इदमुच्यते -
सूयो यथा सववलोिस्य चक्षुनव तलप्यते चाक्षुषैबाव ह्यदोषैः।
एिस्तथा सववभूतान्तारात्मा न तलप्यते लोिदु ःिेन बाह्यः।। २.२.११ ।।
सूयवः यथा चक्षु ष आलोिेनोपिारं िुववन् मूत्र-पुरीषाद्यशु तच-प्रिाशने न तद्दतशव नः
सववलोिस्य चक्षु ः अतप सन् न तलप्यते चाक्षु षैः अशु च्यातद-दशव न-तनतमत्ैः आध्याखत्मिैः
पाप-दोषै ः बाह्यैश्च अशु च्यातद-संसगव -दोषै ः। एिः सन् तथा सवव-भू तान्तरात्मा न तलप्यते
लोिदु ःिे न बाह्यः।
लोिो तह अतवद्यया स्वात्मन्यध्यस्तया िाम-िमोद्भवं दु ःिमनु भवतत। न तु सा
परमाथव तः स्वात्मतन। यथा रज्जु -शु खििोषर-गगने षु सपव-रजतोदि-मलातन न
रज्ज्वादीनां स्वतो दोष-रूपातण सखन्त, संसतगव तण तवपरीत-बु द्ध्यध्यास-तनतमत्ात्
तद्दोषवतिभाव्यन्ते, न तद्दोषै स्तेषां ले पः। तवपरीत-बु द्ध्यध्यास-बाह्या तह ते। तथा
आत्मतन सवो लोिः तक्रया-िारि-फलात्मिं तवज्ञानं सपाव तद-स्थानीयं तवपरीतम्
अध्यस्य ततन्नतमत्ं जन्म-मरणातद-दु ःिमनु भवतत। न त्वात्मा सवव-लोिात्मातप सन्
तवपरीताध्यारोप-तनतमत्ेन तलप्यते लोि-दु ःिे न। िुतः? बाह्यः रज्ज्वातदवद् एव
तवपरीत-बु द्ध्यध्यास-बाह्यो तह स इतत।। ११ ।।
तिञ्च -
एिो वशी सववभूतान्तरात्मा एिं रूपं बहुधा यः िरोतत।
तमात्मस्थं येऽनुपश्यखन्त धीरास्तेषां सुिं शाश्वतं नेतरे षाम्।। २.२.१२ ।।
स तह परमेश्वरः सववगतः स्वतन्त्रः एिः। न तत्समोऽभ्यतधिो वाऽन्योऽखस्त। वशी सवं तह
अस्य जगिशे वत्वते। िुतः? सववभूतान्तरात्मा। यतः एिम् एव सदै िरसम् आत्मानं
तवशु द्ध-तवज्ञान-रूपं नाम-रूपाद्यशु द्धोपातध-भे द-वशे न बहुधा अने ि-प्रिारं यः
िरोतत स्वात्म-सत्ा-मात्रे ण अतचन्त्य-शखित्वात्। तम् आत्मस्थं स्व-शरीर-हृदयािाशे
बु द्धौ चै तन्यािारे णातभव्यिम् इत्ये तत्। न तह शरीरस्याधारत्वम् आत्मनः, आिाशवद्
अमूत्वत्वात्। आदशव स्थं मुितमतत यित्। तमेतम् ईश्वरमात्मानं ये तनवृत्-बाह्य-वृ त्यः
अनु पश्यखन्त आचायाव गमोपदे शमनु साक्षाद् अनु भवखन्त धीराः तववे तिनः, तेषां परमे श्वर-
भू तानां शाश्वतं तनत्यं सु िम् आत्मानन्द-लक्षणं भवतत। ने तरे षां बाह्यासि-
बु द्धीनामतववे तिनां स्वात्मभू तमतप, अतवद्या-व्यवधानात्।। १२ ।।
तिञ्च -
तनत्योऽतनत्यानां चेतश्चेतनानामेिो बहूनां यो तवदधातत िामान्।
तमात्मस्थं येऽनुपश्यखन्त धीरास्तेषां शाखन्तः शाश्वती नेतरे षाम्।। २.२.१३ ।।
तनत्यः अतवनाशी अतनत्यानां तवनातशनाम्। चे तनः चे तनानां चे ततयतॄणां ब्रह्मादीनां
प्रातणनाम्। अति-तनतमत्म् इव दाहित्वमनिीनामुदिादीनाम्, आत्म-चै तन्य-
तनतमत्मेव चे ततयतृत्वमन्येषाम्। तिञ्च, सः सववज्ञः सवेश्वरः िातमनां संसाररणां
िमाव नुरूपं िामान् िमव-फलातन स्वानु ग्रह-तनतमत्ां श्च िमान् यः एिो बहूनाम्
अने िेषाम् अनायासेन तवदधातत प्रयच्छतत इत्ये तत्। तम् आत्मस्थं ये अनु पश्यखन्त
धीराः, तेषां शाखन्तः उपरततः शाश्वती तनत्या स्वात्म-भू तैव स्यात्। न इतरे षाम् अने वं-
तवधानाम्।। १३ ।।
तदे ततदतत मन्यन्तेऽतनदे श्यं परमं सुिम्।
िथं नु ततिजानीयां तिमु भातत तवभातत वा।। २.२.१४ ।।
यत्दात्म-तवज्ञानं सुिम् अतनदे श्यं तनदे ष्टु मशक्यं परमं प्रिृष्टं प्रािृत-पुरुष-वाङ् -
मनसयोरगोचरमतप सद् तनवृत्ैषणाः ये ब्राह्मणास्ते तदे तत् प्रत्यक्षमे व इतत मन्यन्ते। िथं
नु िेन प्रिारे ण तत् सु िमहं तवजानीयाम् इदतमत्यात्म-बु खद्ध-तवषयमापादये यं यथा
तनवृत्-तवषयै षणाः यतयः। तिमु तत् भातत दीप्यते प्रिाशात्मिं तत् यतोऽस्मद् -बु खद्ध-
गोचरत्वे न तवभातत तवस्पष्टं दृश्यते तिं वा ने तत।। १४ ।।
अत्रोत्रतमदं भातत च तवभातत चे तत। िथम्? -
न तत्र सूयो भातत न चन्द्रतारिम् नेमा तवद् युतो भाखन्त िुतोऽयमतिः।
तमेव भान्तमनुभातत सवं तस्य भासा सववतमदं तवभातत।। २.२.१५।।
।। इतत तितीयेऽध्याये तितीया वल्ली ।।
न तत्र तखस्मन् स्वात्म-भू ते ब्रह्मतण सवाव वभासिोऽतप सूयवः भातत तद् ब्रह्म न
प्रिाशयतीत्यथव ः। तथा न चन्द्रतारिम्। ने मा तवद् यु तो भाखन्त। िुतः अयम् अस्मद् दृतष्ट-
गोचरः अतिः। तिं बहुना? यतददमातदत्यातदिं सवं भातत तत् तमे व परमे श्वरं भान्तं
दीप्यमानम् अनु भातत अनु दीप्यते। यथा जलोल्मुिातद अति-संयोगादतिं दहन्तमनु
दहतत न स्वतः, तित्। तस्य एव भासा दीप्त्या सववम् इदं सूयाव तद तवभातत। यत एवं तदे व
ब्रह्म भातत च तवभातत च। िायव -गतेन तवतवधे न भासा तस्य ब्रह्मणो भा-रूपत्वं
स्वतोऽवगम्यते। न तह स्वतोऽतवद्यमानं भासनमन्यस्य ित्ुं शक्यम्।
घटादीनामन्यावभासित्वादशव नात्। भा-रूपाणां च आतदत्यादीनां तद्दशव नात्।। १५ ।।