Chapter 6 - Third Mundaka, Second Khanda

Mantra 3.2.1.

1. He, the worshipper of Self-knower, knows (first the Prāṇa) that highest home of Brahman, in which abides the All, (then the Brahman) shines forth (in his heart), and becomes the giver of mokṣa. The wise who, free from desires, worship the Puruṣa, having crossed over (the sea of ignorance, etc.) also get this pure Brahman.—54.

Madhva’s commentary called the Bhāṣya:

“He,” namely, the worshipper of the knower of the self, ‘knows the abode of Brahman,’ i.e., the Prāṇa. The Prāṇa is called the Brahma-dhāma or the abode of Brahman. In it the “all” (viśva). namely, the full Brahman (Pūrṇa [pūrṇam] Brahman) has its home. The word “viśva” here means the “all,” “the full Brahman.” “The highest and chief abode of Viṣṇu is celebrated to be the Prāṇa alone. He who knows by right means (such as śravaṇa, manana, etc.) the supreme Lord dwelling in Prāṇa verily causes the Lord Hari to dwell in his prāṇa permanently, for Hari enters into his life.

Though Viṣṇu is always dwelling in Prāṇa yet He is metaphorically said to enter a man in the sense that through the instrumentality of Prāṇa, He expands the consciousness of the wise, and lends greater illumination to it. It is something like obsession. When an evil person attracts elementals, they throng round him and enjoy all the coarse pleasures of drink, etc., through his organs of mouth, etc., he being unconscious of their presence. But these evil elementals may grow so strong that they may eventually take total possession of such a person. Then the man is said to be obsessed, though these entities were present even before obsession in the aura of that man.

(Note.—See Mrs. Besant’s Ancient Wisdom, p. 122.)

Thus Hari though always present in every human being, is said to enter the wise, in the sense that the light of their knowledge is invigorated by him.

The sense of the phrase “śukram etad ativartanti dhīrāḥ” is śūkram prati anyad ativartante, i.e., towards this śukra [śukram] or griefless the wise go, after crossing over everything else.

Note.—The Brahman is called śukra [śukram] because He is free or rahita [rahitam], from śoka or grief. The wise throw aside all karmas and go to the griefless Brahman. Leaving everything else, the mind of the wise is pointed towards Hari alone, the griefless one. This concentration of mind on Hari is release. No one can go beyond it. This we find in the Mahā Varāha Purāṇa.

(This dwelling in the same loka with Hari is called mukti).

Note.—This shows that the mukti is obtained through the mediation of the Son. The worshipper first gains the knowledge of the Son or Prāṇa—the highest home of Brahman where He manifests in all His glory. Then Brahman shines forth on him and gives him salvation. The worshipper of the knower of Ātman understands the abode of Brahman—namely, the mukhya prāṇa—that in which abides the all, the infinite, full Brahman. “The Prāṇa is celebrated to be the principal abode of Viṣṇu. He who knows by proper means the supreme Lord dwelling in the Prāṇa—verily has constantly God interwoven with his life. The Lord enters the human soul through the Prāṇa always, and through the instrumentality of Prāṇa He illumines the knowledge of His devotees. Though the Lord is always all-pervading and consequently eternally present in every soul, yet He is said to enter a soul and inspire it through Prāṇa; just as ghosts are said to be made to obsess men, through mantras, etc., though every man has within him always these Piśācas who eat the same food as eaten by the man. Thus Viṣṇu though always dwelling in the prāṇa, gives additional light to the light of the wise.”

The pisācas or ghosts are said to exist in men and partake also of the food which the men eat, but the latter are not conscious of their existence, till by mantras, etc., the ghosts are made to manifest their presence by trance utterances, etc. A modern illustration would be the emergence of the subliminal self (secondary personality), in hypnotic and other allied states. The subliminal self is a part and parcel of the human personality, but man is not ordinarily conscious of it. In abnormal states he becomes aware of it. So also the Divinity in man. The Lord Viṣṇu is in man from eternity, but the man knows Him only when he attains perfection.

The sense of the verse is that since Viṣṇu, the eternal Brahman dwelling in the Life (Prāṇa), supports the world, and since the Brahman by superintending and dwelling in the Prāṇa becomes manifest, hence the Life (Prāṇa) is the highest abode of Brahman higher than even Vaikuṇṭha, etc. Therefore the worshipper of the Ātmajña—the worshipper of the Masters of Wisdom and Compassion- first comes to know this mansion of Brahman, this Prāṇa and afterwards he knows indirectly the Brahman that dwells in this Prāṇa, by śravaṇa, etc. Then that Brahman manifests or shines in his prāṇādhiṣṭḥāna or the receptacle of prāṇa, the auric egg. Then that Brahman becomes Śubhra (Śubhaprada [śubhapradam], giver of mokṣa) to that person. Thus the Bhūti (prosperity), gained by the worshipper of the Wise, has been described as he attains mokṣa through the above stages. But this bhūti is not confined to the worshippers of the Masters. Every person who worships the Lord, in the name of his first-begotten, the Prāṇa, gets mukti. Worshipping Brahman through Prāṇa leads to higher result than the mere worship of Brahman.

Mantra 3.2.2.

2. He who longs after objects of desire thinking (that they are the highest) is born in those places (where those objects can be enjoyed). But all desires of him who aspires for the highest and whose mind is contented, vanish even here on earth.—55.

[Note.—Paryāptakāmasya, of him who desires the highest (paryāpta), i.e., the mokṣa. Or whose desires are all satisfied paryāpta, satiated by enjoyment Kritātmanaḥ, of him whose mind (ātman) is satisfied or contented.]

Note.—This shows that aparokṣa-jñāna is the only means for the entire destruction of all desires.

Mantra 3.2.3.

3. This Self cannot be gained by dissertations devoid of devotion, nor by mere keen intellect, nor by much hearing. It is gained only by him whom the Self chooses. To him this Self reveals His form.—56.

[Note.—Pravacanena, by sacred saying, through the explanations of scriptures given by persons devoid of Bhakti, devotionless dissertations. The study of sacred scriptures is not the principal means of acquiring aparokṣa knowledge.]

[Note.—Medhayā, by genius, or understanding, by retentive memory and intellect, or by meditation and reflection. The retentive intellect is not the chief means of acquiring aparokṣa knowledge.]

Note.—This shows that no one can know God but through the grace on the part of God, coupled with Bhakti on the part of Man. It was taught in a previous mantra, that the grace of God was necessary for attaining aparokṣa-knowledge: that was the principal cause of such knowledge, from one point of view. See jñāna-prasādena, etc. (Muṇḍ. III. 1. 8). This mantra teaches that devotion towards and Love of the Lord (Bhakti) is also a principal cause in the acquisition of this knowledge. Among the means (sādhana) of acquiring this knowledge, some entirely depend upon the adhikāri or the properly qualified person, while others are beyond his control. Among the personal means, the highest is Bhakti; among the non-personal the grace is the highest.

Mantra 3.2.4.

4. This Self is not to be gained by one who is destitute of power, nor by the heedless, nor by one who performs penances not countenanced by scriptures. But the wise, who strives after Him by those means (by śravana, manana, etc., coupled with Bhakti, while praying always for grace) obtains Him and then for him (these become helpful). To Him this Supreme Self manifests in the home of Brahman—reveals Himself through Vāyu.—57.

[Note.—Tapasaḥ, by penance. The tapas must be sāttvic; doing works with supreme faith, without any desire of fruits and with attention fixed on Viṣṇu. The tapas in the shape of the worship of the Devas, the Regenerates and the Wise cannot lead to divine vision.]

[Note.—Aliṅgāt, not having authority (liṅga) for it. Non-scriptural; non-authoritative. This word qualifies the “tapas”—the penance must not be non-scriptural or tāmasa; but sattvic tapas. See Gita, Chap. 18.]

[Note.—Yaḥ, who (qualifies the wise). The wise who knows that Śrāvaṇa, etc., cannot lead to direct God-Vision, yet employs those means as secondaries, to help and strengthen his bhakti, gets such vision.]

Note.—This shows that Pravacana, Śravaṇa, etc., are not all useless. They are absolutely necessary, they are in fact the means of Divine Vision, but not the highest or the principal. The chief is Grace of Vāyu, the Son, as the Divine means; and among Personal means the Highest is Bhakti on the side of Man, to produce the aparokṣa jñāna [jñānam].

Mantra 3.2.5.

5. The sages satisfied through knowledge, contented in heart, with passions all gone and tranquil of mind, attain Him, the Brahma. Being free from all bodies, the wise reach the Omnipresent, yea even enter into the All.—58.

[Note.—Enam, Him (Brahmā) Vāyu or Brahmā called brahma-dhāma, the abode of Brahman—the first begotten. In the texts dealing with the stages of Mukti, Vāyu always means Brahmā.]

[Note.—Ṛṣayaḥ, the sages, it includes the best among human adhikārīs also. The pratīka worshippers. It includes the Ṛṣis, the Cira-pitṛs, the Deva-gandharvas, and the Manuṣya Gandbarvas.]

[Note.—Jñānatṛptāḥ, satisfied through knowledge. When the Jñānins reach Brahmā, they become satisfied in knowledge, because being taught by Hiraṇyagarbha (Brahmā) they attain aparokṣa-knowledge in the shape of seeing the Bimba or the Original which leads to release. Therefore they become satisfied. The Bimba-aprokṣa-jñāna is obtained only through Vāyu (Brahmā), called also Jīvaghana. See Praśna Up. v. 5. The jñāna-tṛpti thus varies according to the adhikārī—whether it be the immediate perception of Bimba or of Avatāra.]

[Note.—Te, they. It includes the Nirguṇa (eka-guṇa really) upāsakas also. Those who have reached directly the Vaikuṇṭha Loka and others who are in Satya Loka.]

[Note.—Sarvagam, the all-pervading. The Viṣṇu in that form which pervades the tattvas beginning from Pṛthivī and ending with avyakta. This is beyond the Vaikuṇṭha loka—beyond the Brahmaṇḍa.]

They the Ṛṣis being free from attachment (through Vairāgya), and so calm of mind; having realised the Supreme Self, and thus satisfied in knowledge, reach Him (Brahmā and there being taught by Him attain the direct vision of God.) They the wise being completely free from all bodies, and attaining the all-pervading Lord, even enter into the Full.

Madhva’s commentary called the Bhāṣya:

The word “sarvata [sarvataḥ]” “from all” means being free from bodies, etc. The word “sarvaga [sarvagam]” “all-pervading” means the Lord. As says an authority:—“Being free from all bodies, and having reached the allpervading Puruṣa, and having entered into Him, they become happy both in and out of the Cosmos.”

Note.—In the verse satyameva jayate (III. 1. 6.) it was mentioned that the devotees called apratikālambana go direct to Vaikuṇṭha and attain mukti. Now in the present verse is shown the method of the mukti of pratikālambana devotees. They do not at once go out of Brahmāṇḍa to Viṣṇu Loka (Vaikuṇṭha), but after some time. In fact all jñānins, to whatever class they may belong, go out of Brahmaṇḍa sometime or other. The word sarvataḥ in the verse refers to Dehādeh[?] understood, i.e., freed completely from all dehas or bodies. The word body refers to the carama-deha or the ultimate body. Human Jñānins throw off their ultimate body—the last body—on attaining mukti, not so the Devas. They attain mukti, but do not throw off their carama-deha at the same time. It is only at the time of the great cosmic Pralaya—parānta kāla—that the Devas lose their final body. The worshippers of so called Nirguṇa Brahman (who are really worshippers of eka-guṇa only) also belong to this category. They have no special path assigned to them: but with the dropping down of their physical bodies owing to disease, etc., they become free from all dehas. Thus there is some similarity between the Devas and Nirguṇa (Eka-guṇa) upasakas. The eka-guṇa upāsakas have already, while in the body, become free from the bonds of karma, etc., like the Devas; and wait only for the falling off of the material deha to become completely free, as the Devas wait for the falling off of the body of Brahma to gain final liberation. The eka-guṇa upasākas never go to Vaikuṇṭha Loka, but get liberation on earth. They are also included in the word “te” “they” of the verse.

At the time of Pralaya, all Jñānins together with Brahmā enter into the Supreme Self in his “Earth abiding (pārthiva) form,” then with the latter into his “water-abiding form,” then with the latter into the “Fire-abiding form,” then with the latter into his “Vāyu-abiding form,” then with the last they enter into the “Ākāśa-abiding form,” thence into the “Buddhi-abiding form,”—thence with it to the “Manas-dwelling form”—thence into the Buddhi-abiding Hari, thence into the Ahaṇkāra-abiding Hari, thence into the Vijñana [Vijñāna?]-abiding (mahattatva) Hari, thence into the Avyakta-abiding (ananda abiding) Hari. Thus reaching Hari in the final abode they never come back.” Thus the Kñānins abiding within the cosmic Egg go out of it, by successively leaving the various coverings of tattvas which surround the Egg. These tattva-spheres must be passed through: and when it is done, then the Released Souls enjoy all happiness whether inside the Brahmāṇḍa or outside.

The Pratīka Upāsakas go to the four-faced Brahmā but not so the apratīka-upāsakas. The Ṛṣis are all pratīka-ālambana: and are madhyama adhikāris. They possess inner light and see God inside. “Pratīka is the body. Those who see the Lord in the body are called pratīka-upāsaka.” While Human adhikārīs are bahiḥ-prakāśā they see the Lord outside. To men the Lord appears in Incarnations (Avatars). Strictly speaking Human adhikarīs cannot be called pratīka-ālambana: but pratīkā-ālambanā in the sense that they worship the Lord as manifested in an external body or pratīka. Thus the pratīka-ālambanas become of two sorts:—Deha-ālambana and Pratīka-ālambana: the first applying to the Riṣis, and the second to the Human perfects.

Both classes of Paratīka Upāsakas—the Ṛṣis and men—go to Brahmā. The difference however is this. The Riṣis (who are Dehālambanas) go by the path of arcis (flame), etc., at once to Brahmā without staying in the intermediate lokas. But not so the Human-best the pratimā-ālambanas. They stop at the intermediate Lokas—some in the Mahar Loka, some in the Jana Loka, and some in the Tapa Loka. After some time—more or less according to their evolution—they reach Brahmā in His Satya Loka.

The Jñānins are of three kinds: high, middling and low. The apratīka-ālambanas are the high; because they see God as all-pervading. They at once go to Satya Loka or to the true. The Pratīka-worshippers are of two sorts: Deha-ālambana and Pratīka-ālambana. The Ṛṣis, etc., belong to the Dehālambana class, and are madhyama (middle class) Jñānins: because they see Brahman in the body. The best among men are adhama (low) Jñānins; they are pratimā ālambana because they see the avatāra of God outside their own bodies, in symbols, men, etc. Of these, the dehālambanas reach the Brahmā of Satya Loka and being taught by Him, get perfect satisfaction of knowledge: and become full of the wisdom gained of the immediate perception of self-bimba.

The Human-best also are subdivided into three classes: high, middle, low. The high or first class consist of those who are in constant unbroken meditation and contemplation (dhyāna) of God. Such meditation is called Tapas. They go to Tapas Loka. The second class of Human perfects are also in unbroken meditation—but it is the meditation of yoga not Tapas. By this practice of Yoga they go to Jana Loka: for yoga leads to Jana Loka. The third class Human perfects are those who possess partial yoga (a quarter only), but are also in unbroken meditation. They go to Mahar Loka. These three classes of Human perfects reach the Satya Loka after sometime: and when they reach it, they are taught by Brahmā and thus become jñāna-tṛptas.

Thus the first half of this mantra describes how the pratīkālambanas (consisting of Dehālambanas and pratimālambanas) reach the higher planes within the Brahmāṇḍa or cosmic Egg. The next half of this verse describes how both the pratīka and the apratīka worshippers go out of the Cosmos and see the form of the Lord which is outside.

Mantra 3.2.6.

6. Having well ascertained the true object, through the knowledge obtained from the study of the Veda, and having purified their nature by renunciation of fruits of action and due performance of duties, the pious dwell in the worlds of Brahmā. And when the period of Brahmā’s life approaches to its close, they abandon those lokas (like Mahar, etc., and crossing the tattva-sphere, at the end of Brahmā’s life) throw away the bondage of Prakṛti and attain all the Highest Mukti.—59.

[Note.—Vedānta, the Vedānta. The finding out the meaning of the Vedas is Vedānta-śravaṇa or study. The word “anta” means to ascertain. Vedānta means ascertaining the sense of the Vedas by studying it.]

[Note.—Vedānta-vijñāna-suniścitarthaḥ, having well ascertained the object of the knowledge of the Vedānta. He who by studying the Vedas and by meditating on its meaning, has realised the highest truth, is called Vedānta-vijñana-suniścitartha.]

[Note.—Brahmalokeṣu, in the worlds of Brahman, in the five higher lokas. The five lokas, viz., Vaikuṇṭha, Satya [satyam], Janaḥ, Tapas and Mahar are Brahma Lokas, also called the Viṣṇu Lokas.]

[Note.—Parāntakāle, at the time of the Great End. The word Para denotes the full period of the hundred years of the life of Brahmā. In the last semi-quarter of that Para period, i.e., in the final 12½ years.]

[Note.—Parāmṛtāḥ, highest immortality. Madhva’s reading is Parāmṛtāt, from the bondage of Prakṛti. Another reading is Parāṇṛtāt from the great untrue.]

Madhva’s commentary called the Bhāṣya:

They dwell (for ages) in the worlds of Brahmā and become completely Mukta at the time of Pralaya called the Great End.

Note.—The Human Perfects, when they die and thus throw off their last body, go to Mahar, Jana, or Tapas Loka through the path of Light. They remain there till the approach of the cosmic dissolution. Then the fire emitted from the mouth of Saṅkarṣana burns up the lower three planes, Bhur, Bhuvar and Svar. When this fire reaches the Mahar Loka, the perfects leave that sphere and proceed to the Satya loka. There these are taught the final wisdom by Brahmā and thus become jñānatriptas. The Ṛṣis directly reach Satya loka, as was mentioned before. These Ṛṣis (dehalāmbanas) together with the newly arrived Human Perfects (pratimālambanas) now abandon the Satya loka in the company of Brahmā, and go to Hari dwelling in the Vaikuṇṭha Loka. Here the Caturmukha Brahmā loses his body and merges into the Virāṭ Brahmā. Vaikuṇṭha is the abode of apratikālambanas. These apratikalāmbanas together with the new arrivals (dehalāmbanas and the pratimālambanas) now leave Vaikuṇṭha in the company of Virāṭ Brahmā).

They go out of Brahmāṇḍa (the Cosmic Egg), and successively pass through the elements beginning with Pṛthivī and ending with avyakta. Then the Virāṭ Brahmā unites in the Brahmā called Pum. Thus these Jñānins cross the Virajā nadi [nāḍi?] with Pum-Brahmā. Here their Liṅga Dehas drop down: and they attain the highest freedom. This is what is meant by the phrase “svarupe [svarūpe?] avasthānam”—remaining in one’s own form. But the Prakṛti Bandha still subsists. It falls off only with the Mukti of Brahmā: and not before. The bond of Prakṛti-fetter of the Jīvas also drops down when the Highest Brahma gets liberation. This is the method of liberation of men.

To recapitulate:—The first stage of Mukti is when all men go from Satya Loka to Vaikuṇṭha Loka with Caturmukha Brahmā. Here this Brahmā loses his body. The second stage is when the souls go beyond Vaikuṇṭha, through the coverings of the Brahmāṇḍa Egg, along with Virāṭ Brahmā. When the end of the āvaraṇa is reached, the Virāṭ Brahmā merges into and becomes one with the Mahat-Brahmā called Pum. This Pum-Brahmā and the jīvas plunge into the river Virajā in which they cast off their Liṅga Dehas.

The Prakṛti bond is distinct from the Liṅga-deha. The falling off of the Liṅga Deha does not necessitate the freedom from Prakṛti bond.

This is the method of the Mukti of Jñānins other that the Devas. How the Devas get freedom from Prakṛti bond is now described. The Devas dwelling in the Vaikuṇṭha Loka, Brahma Loka (Satya Loka), etc., learn the highest truths of Vedānta there. When the last days of the cosmos arrive—when of the hundred years of Brahma’s life, 12½ years only remain more to be lived—when the Svarga and other lower lokas begin to be burnt up, they go out of the Cosmic Egg and reach the All-pervading who is beyond the Cosmic coverings. Thence they go to the “Brahma Loka”—“to the officers of Brahman “—the word Loka here means “officials.” These officials of Brahmā are Immortals on the Path called Garuḍa-Śeṣa-mārga.

The Path of the Devas is two-fold—the Path of the Eagle (Garuḍa) and the Path of of the Serpent (Śeṣa). Varuna, Soma, etc., are officials on the Path of the Eagle; Agni, Sūrya, etc., on the path of the serpent. It is on these paths that the Devas drop down their final or ultimate bodies, when the Pralaya comes. The first body of the Devas is also their last body: for unlike man, the Deva retains one and the same body throughout one Cosmic period. Having dropped down their final body in one of those paths, the Devas in their Liṅga Dehas enter into the Virajā river along with Pum-Brahmā. There the Liṅga dehas also fall off and the Devas become free from the Prakṛti bond. Thus they become perfectly Mṅkta.

The method by which the Devas lose their body is different from that of men. While a man loses a dense body and proceeds with one more refined to a higher sphere, not so the Devas. The Devas enter with their entire body into the body of the Head of their hierar-chy. Thus the Devas on the Path of Śeṣa merge successively first into the body of Varuṇa who merges into Soma, who into Aniruddha, who into Kāma, who into Varuṇī, who into Śeṣa, who into Sarasvatī, who into Viriñca. Thus there are seven stages between the Caturmukha Brahmā and the Devas on this Path. The Devas called Aśvinau and Apas devatas lose their bodies by entering into the body of Varuṇa. Varuṇa along with Kubera merges into the body of Soma. Soma along with the companions of Hari called Viṣvaksena, etc., merges into the body of Aniruddha, who along with Sanaka and the rest merges into the body of Kāma. Kāma merges into Varuṇī. Varuṇī merges into Śeṣa. Śeṣa into Sarasvatī. Sarasvatī finally merges into the body of Viriñca.

The Devas on the Path of the Eagle also follow a similar involution. The lower Devas than Agni, not specially mentioned before, enter into the body of Agni: the latter merges in Sūrya, he in Bṛhaspati. So the Devas called Vināyakas merge into Gaṇeśa; the Devas called Ṛbhus merge into Pṛthivī. Gaṇeśa and Pṛthivī merge into Bṛhaspati. Bṛhaspati along with Svāyambhuva Manu, Nirṛti, and Maruts enter Candra. Yama merges his body in Svayambhuva Mānu. Candra into the Patni of Garuḍa, he into Sarasvatī. She in Brahmā. Thus here also we see seven stages between the lowest Devas and Brahmā, Agni, Sūrya, Bṛhaspati, Candra, Garuḍa-patni, Garuḍa, and Sarasvatī. This Deva-dissolution takes place after all the tattvas like the Pṛthivī, Apas, etc., have been dissolved.

Here the method is the reverse of the creation. When there is the creation of the sūkṣma element, the conjunction of the Devas with this sūkṣma matter, the material of body, is the first creation. After the creation of the tattvas, there takes place the creation of the bodies of the devas—this is the secondary creation. Thus the creation of the tattvas takes place first, and then the creation of the bodies of devas. This order is reversed at the time of the dissolution. The tattvas dissolve first and then the Deva bodies.

Mantra 3.2.7.

7. The fifteen, devas, who preside over kalās and control the jivas, become also liberated (when the Jīva becomes liberated); so also all the devas with their corresponding Devatās or goddesses (become liberated). The deva presiding over karma gets free at the time when this Jīvātman, called vijñānamaya, enters the highest Imperishable, where they all become one.—60.

Madhva’s commentary called the Bhāṣya:

The words “become one” have a threefold meaning: 1st, unanimity of opinion. 2nd, similarity. 3rd, being in the same locality. It does not mean identity, nor oneness of essence.

Note.— 1st, as the Brāhmaṇas and the Kṣatriyas have become one, namely, are unanimous in opinion. So when the Muktas have the same Will as that of the Lord, and their organs become the channel of His Will, or when they use the organs of the Lord for their Will, that is one form of becoming One, which is called Sāyujya Mukti. 2nd, as the insect becomes a beetle by constant meditation on the beetle. The Mukta gets the form of the Lord such as four fold power, etc. This is Sārupya Mukti. 3rd. as in the evening all cows become one, meaning that they all unite in one locality, the cow-pen, and are not scattered all over the pasture. This is Sālokya Mukti. In these senses, there is unity and not that there is identity. Nor does unity here mean oneness of essence. For the Jīva and the Brahman are essentially the same and no one can make them one in this sense.

The word ekībhavanti is a compound formed by the affix cvi, which has the force of making a thing that which it was not before. As the Jīva and Brahman are essentially the same, the force of cvi is not here to denote that they become one in essence for they already were one essentially. Therefore, ekībhavanti means either uniting with the Lord, as the rivers join the sea or having the same Will as the Lord, as men of diverse opinions may come to hold one common opinion and thus be one. Therefore, ekībhāva means union or coming in contact with each other. 2. Or having the same Will and removing the conflict of Wills: but not unity of essence, for therein the Jīva and Brahman were already one from eternity. The statement of “becoming one,” made with regard to beings that were already one in form with Hari, therefore, means union by contact, and not making them one in essence which they already are. Nor beings, which are eternally separate entities, can become one in the sense of losing their individuality.

The word ‘gatāḥ’ in the text means freed: become mukta. The fifteen Devatas called the Prāṇa, etc., get release at the time that the Jīva gets release. And all other Devas which exist in every created being, who is itself a reflection of a Devatā, also then get release, (but they control him still.)

Note.—The word pratiṣṭhā in the text means (prati—sthita—‘dwelling in each’) All actions and the Jīva called the Vijñānamaya enter into the Supreme Self.

Prāṇa is the reflection of Hari. The other kalā-devas are reflection of prāṇa, etc., each succeeding being the reflection of the one preceding it in the series. Other Devatās are reflections of these kalā devatās. Men are reflections of the Devatās. These Devatās, therefore, stand as controlling the class beneath them. Even in release, men are governed by the devas above them, while all of them exist in the Supreme Self. Thus we read in Mukta Viveka.

Note.—From Viṣṇu comes out Prāṇa, from Him Śraddhā, from Her, Rudra called also the mind, from him Indra, the Lord of the senses, from him Soma, the devatā of food, from him Varuna, from him Agni, from him Ākāśa, from him Vighna, from him Marut, the son of Vāyu, from him Agni called Pāvaka, the son of first Agni, from him Parjanya, from him Svāhā, from her Udakātmaka Budba, from him Uṣā, from her Śani, from him Puṣkara, Lord of all karmas. All other devas come out of kalā devas.

The karma devatā is also one of the kalā devatās. Its separate mention in the verse shows that it is one of the lowest of the Devatās in the above hierarchy, for Puṣkara, the Devatā of karma, is lowest in the above hierarchy.

[Note.—The sense of the mantra is that all become free from the bonds of Prakṛti. Every devatā becomes free and controls its reflection in human beings. Fifteen kalā devas like prāṇa, etc., and the other Devas along with the Devatā of karma together with the individual soul called Vijñānamaya, all enter in Vāsudeva, the fourth form of Hari and remain there till the end of a Mahāpralaya. When the creation again starts, they come out of Hari and first enter the globe called Śvetadvīpa and there see the Lord of that globe. And when they get His command, they descend to other globes. In the Mahāpralaya all Jīvas become one, lose their pettinesses and get their Wills unified with that of the Lord. Those who are fit to get Sāyujya Mukti, work through the eyes, and ears, etc., of the Lord, those who are fit for Sārṣṭi or Sārūpya mukti get a body like that of the Lord; these who are fit for Sālokya and Sāmipya Mukti remain ever in the presence of the Lord.)

The explanation that the gatāḥ kalāḥ means that the presiding Devas of the kalās merge in their cause, as say the Advaitins, is open to objection. They explain the word prati-devatāṣu by saying each devatā goes back to its root form. The word prati-devatā cannot mean the root form of the Devas: for there is no grammatical authority for this interpretation. The force of prati in prati-devātāṣu is like that of prati in prati-rūpa; not the original form, but its reflection. So prati-devatā means the reflection of the Devatā, subordinate to the Devatās, their reflection, not equal. The explanation given is consistent with other passages such as: the Vijñānātmā along with all the other devas, the Prāṇas and the elements is firmly established in Him. These sixteen kalās belonging to the Puruṣa, after reaching the Supreme Self, go to rest, as, O Somya! these rivers going towards the sea, enter the sea and find their rest there. (Pr. Up.)

The illustration of the Praśna Up. shows that the reaching of the Puruṣa by the Jīvas, is like the reaching of the sea by the rivers. (As the rivers which have not reached the sea, at first, subsequently reach it, so the kalās, which have not reached the Puruṣa at first, now reach him. It does not mean the material kalās, nor the non-free Devas of those kalās.)

The word Puruṣa here, in the last chapter of the Pr. Up. means the Supreme Self, the Lord, as says the same Scripture:—“The Puruṣa created the Prāṇa.” For the Pr. Up. opens with the statement that the Lord created the Prāṇa, and ends with the statement “all enter the Puruṣa.” Therefore the Puruṣa mentioned in the concluding passage, must be the Lord mentioned in the opening passage, of that Upaniṣad.

Mantra 3.2.8.

8. As the flowing rivers, whose home is the sea, when reaching the sea, become invisible, but do not lose their substance or individuality, so the wise, without losing his individuality, goes to the Divine Person who is Greater than the great—61.

Madhva’s commentary called the Bhāṣya:

To the persons who are not muktas, the latter appear as if devoid of name and form, because the non-free are incapable to ascertain the name and form of the Free, not that they really have no name and form. As the wind is not seen by ordinary people, because it has no form and bodily shape, so the rivers lose their name and form, when they enter the sea. It is only to ordinary perception that name and form are lost. They do not know what particles belonged to them, in that vastness of the sea, but the Vāyu knows every particle of water that constituted the river, and separates it from the ocean, and rains it back in the form of cloud.

Tire word Vimukta means “not losing.” The force of the particle “vi” is that of negation; as vipriya means non-pleasant.

The word is “avihāya” in the text. The “a” is elided by sandhi. The name and form are never lost actually, even in mukti, as says a scripture text “Unending verily is the name.”

Mantra 3.2.9.

9. He who knows the highest Brahman becomes great (i.e., gets something of the greatness of the Brahman). In his family, no one is born who is ignorant of Brahman. He crosses over (the ocean of) grief and evil, breaks the fetters of his heart and becomes immortal.—62.

Madhva’s commentary called the Bhāṣya:

He who knows the Supreme Brahman becomes verily Great (Brahman) according to his fitness.

Note.—Tho word param is employed with regard to Brahman, in order to distinguish the Param Brahman from the Brahman used in the subsequent portion of the verse. The word Brahman is to be taken there in its etymological sense: i.e., Great, expansive growing. According to Advaita system, in the state of mukti there is no distinction of Para and Apara Brahman. So the use of the word para in this verse is useless according to them. According to Madhva, the knower of the Supreme Brahman becomes Pūrṇa, Perfect, according to his nature. He does not become Brahman in the sense of God.

The unfit does not get anything of the attributes of Hari. As says the Skanda Purāṇa:—“When it is said ‘the Jīva becomes Brahman’ it is meant that he becomes full and perfect, and not that he becomes the Supreme Self. The Jīva being ever dependent on the Lord, how can it get eternal independence.”

Moreover in various passages of this Upaniṣad, difference between the Jīva and the Brahman, even in the state of Mukti, is repeatedly asserted. As “where dwells that Puruṣa, the changeless Ātman” (I, 2.11), “Where is the Supreme abode of the True” (III, 1, 6.) “This is the bridge of the Immortals” (II, 2, 5.) “He should enter into Him, as the arrow the target” (11,2,4.) “Brahman is the target” (II, 2, 4.) “Becoming free from Avidyā, he attains the highest similarity” (III, 1, 3).

All these show that the Muktas always dwell in the presence of Lord and are separate from Him: (and do not lose their identity [?m], nor become one with Him in the Advaita sense).

Moreover, the Lord Bādarāyana [Bādarāyaṇa?] also in his aphorisms indicates [?he] Jīva remains distinct from the Brahman even in the state of [?se]. Thus in the Vedānta Sūtra, I, 3, 2, he shows that Brahman [??] goal to be reached by the Muktas. The object reached must be [??nt] from the object reaching. So also in the Vedānta Sūtras, IV, 4, [???] Bādarāyaṇa clearly indicates the fundamental difference between [? Muktas] and the Lord. The Muktas never possess the power of [??ng] a Universe—that is the unique attribute of the Lord. Thus [??] Bādarāyaṇa and this Upaniṣad show that the Muktas remain different [??he] Lord.

So also says the Rig Veda VII. 99. 1: “O Viṣṇu, Thou art beyond [??sure]. None reaches Thy Greatness, be he a Mukta or a bound [???]. Thou art Infinitely Full in Thy essential Form.” “He enjoys all [?? along] with the Omniscient Brahman” (Taitt. Up. II, 1, 1).

[???That Kaivalya which neither Brahmā nor Īśāna nor any other deva, [???bound], can ever attain, that art Thou, O Lord Hari, in thy own [???] nature.

[?? The] Devas are greater in. attribute than even the Mukta men; while [???s] greater than all the Devas. Higher than Vāyu is Viṣṇu full [???e] auspicious attributes. Who think otherwise go to deep dark-[???t] those who know it properly attain even the Supreme Hari.

[???n] the family of Devas following the dharma of the Kṛta age, [???ānins/Jñānins?] alone are born, as a general rule: exceptionally, owing to [???] extraordinary cause (such as a curse, etc.), non-Jñānins may be [???] the family of a Deva. The general rule is, that all Devas who [???]the dharma of the Kṛta age, are knowers of Brahman. But as a [???] rule, the son of a human Jñānin is not necessarily a Jñānin. The [???] the Devas is opposite to it. Such is the law that was made Kṛta age, with regard to all who follow the dharma of that age [???] this age.

Therefore the Lord Viṣṇu, the best of all beings, full of all qualities, [???inite], the Highest Person, should always be known.

[???].—(a general rule, the son of a Deva is born a Brahma-knower: not so the son [???n]. He must acquire the knowledge of Brahman. The sense of the whole mantra [???]. He who knows this Brahman called here the True, verily becomes Great and Perfect [???]). In the family of such a knower of Brahman, there is born no person who is [???] of Brahman. On the other hand, if such a knower of Brahman is a Deva, then as a general rule his children are born as knowers of Brahman. If such a knower of Brahman is a human being, then exceptionally a Brahman-knower is born in his family. Such a person crosses over the sea of sorrow and sin. He becomes free from the bond of Mūla Prakṛti, consisting of the three guṇas, namely, Sattva, Rajas and Tamas: and from the bond of Liṅga Śarīra. He becomes Immortal (i.e., the bliss manifests in him.)

Mantra 3.2.10.

10. On this there is the following verse; let one teach this Brahma vidyā to those only who are religious, who are versed in the sacred lore and firmly devoted to Brahman, who perform themselves the fire sacrifice and have faith in the existence of the Great Sages, who have performed the vow of the head, according to the rule.—63.

Mantra 3.2.11.

11. This is the truth; the sage Aṅgirā declared it of old; let no person who has not performed the vow study it. Om, Hail to the Great Sages, hail to the Great Sages.—64.

Madhva’s Salutation.

I bow to the supremely compassionate Lord, full of all auspicious qualities. May that Lord be pleased always with me. He is ever the most beloved of all beloved objects to me.

THE END.