- Shri Shankaracharia commentary :

The Para vidya has been explained, by which the immortal ‘purusa’ or the Truth could be known, by whose knowledge the cause of Samsara, such as the knot of the heart, etc., can be totally destroyed. Yoga which is the means to the realization of the Brahman has also been explained by an illustration “taking the bow and the rest.” Now the subsequent portion is intended to inculcate the auxiliary helps to that yoga, as truth, etc. Chiefly, the truth is here determined by another mode, as it is extremely difficult to realize it. Here, though already done, a mantra (brief) as an aphorism is introduced for the purpose of ascertaining the absolute entity. Suparnau, two of good motion or two birds; (the “word Suparna” being used to denote birds generally); Sayujau inseparable, constant, companions; Sakhayau, bearing the same name or having the same cause of manifestation. Being thus, they are perched on the same tree (‘same,’ because the place where they could be perceived is identical). ‘Tree’ here means ‘body;’ because of the similitude in their liability to be cut or destroyed. Parishasvajate, embraced; just as birds go to the same tree for tasting the fruits. This tree as is well known has its root high up (i.e., in Brahman) and its branches (prana, etc..) downwards; it is transitory and has its source in Avyakta (maya). It is named Kshetra and in it bang the fruits of the karma of all living things. It is here that the Atman, conditioned in the subtle body to which ignorance, desire, karma and their unmanifested tendencies cling, and Isvara are perched like birds. Of these two so perched, one, i.e., kshetrajna occupying the subtle body eats, i.e., tastes from ignorance the fruits of karma marked as happiness and misery, palatable in many and diversified modes; the other, i.e., tbe lord, eternal, pure, intelligent and free in his nature, omniscient and conditioned by maya does not eat; for, lie is the director of both the eater and the thing eaten, by the fact of Its mere existence as the eternal witness (of all); not tasting, he merely looks on; for, his mere witnessing is direction, as in the case of a king. (Ⅴ)

- Shri Shankaracharia commentary :

In this state of things, the Jiva, i.e., the enjoyer occupying the body as above described, under the heavy load of ignorance, desire and thirst for the fruits of Karma, etc., sinks down like a bottle-gourd in the waters of the sea, is convinced beyond doubt that the body is the atman and thinking that he is the son of this man or the great-grandson of that, lean or stout, with or without good qualities, is enjoying or suffering, and that there is none but him, is born, dies, is united with and parted from relations and kinsmen; therefore, he grieves from helplessness thus: “I am good for nothing; I have lost my son; my wife is dead; what avails my life” and so forth and is subject to anxiety from ignorance owing to numerous kinds of troubles; but when thus constantly degenerating in births, of pretas, beasts, men and the like, he happens, owing to the result of pure deeds stored up in many (previous) births to be instructed in the path of Yoga by some preceptor surpassingly compassionate and being qualified by abstinence from giving pain, truth speaking, continence, complete renunciation and control over the internal and external senses and with his mind concentrated, finds by dint of meditation, the other who is approached by different paths of Yoga and by the followers of Karma distinct from him, conditioned in the body, not subject to the bondage of Samsara, unaffected by hunger, thirst, grief, ignorance, decay and death and lord over all the universe and thinks thus: “I am the atman, alike in all, seated in every living thing and not the other, the illusory atman, enclosed under conditions created by ignorance and this glory—this universe is mine, the lord of all,” then he becomes absolved from grief, i.e., is released entirely from the ocean of grief, i.e., his object is accomplished. (Ⅴ)

- Shri Shankaracharia commentary :

Another mantra also conveys the same meaning at length. Yada, when; Pasyaha, one who sees, i.e., a learned man, i.e., a man of practice. Rukmavamam, of self-resplendent nature, or, of imperishable brightness as that of gold. ‘Creator,’ of all the universe; ‘Brahmayonim’ the Brahman who is the source of the manifested Brahman. When he sees the Brahman thus, then the learned man shaking off, or burning away good and bad deeds, forming a bondage to their root and being unaffected, i.e., freed from grief, attains that supreme equality which is identity with the Brahman. The equality in matters involving duality is certainly inferior to this. (Ⅴ)

- Shri Shankaracharia commentary :

Again this Isvara is the prana of prana. This, now treated of. ‘All living things,’ from the Brahman down to the worm. The instrumental case in “Sarvabhutaih” has the force of “thus become.” The meaning is ‘existing in all living things, i.e., the atman of all.’ Vibhati, shines variously. The man of knowledge who directly realises Him who is in all things as his own Atman and thinks “I am he” does not become an ativadin. merely by the knowledge of the import of the mahavakya. Ativadi, means one whose nature is to talk of all other things more, when he sees that all is the Atman and nothing else exists; how then could he talk of anything else. It is only where one sees anything else, he could well talk of that; but this man of knowledge sees, hears and knows none other than the Atman; so. he is not a talker of anything else. Again, he is an atmakridah, i.e., one whose sport is within his own Atman and not elsewhere, such as son. wife, etc. Similarly, he is atmaratih, i.e., one who delights or revels in his own Atman. The term krida or play requires some external help. But delight or revelling does not require any external help but indicates merely the attachment to an external object. This is the distinction. Similarly, kriyavan, i.e., one whose activity consists in knowledge, meditation, freedom from desire, etc. But if the reading he “atmaratikriyavan” (a compound) the meaning is he whose activity is mere delight in man; as between the Bahuvrihi and the “matup” ending, one is sufficient without the other; but some contend that the single compound, denotes a combination of both karma, i.e., Agnihotra and the rest, and the knowledge of Brahman. It is not possible for one to he playing with external objects and at the same time to he delighted in self. It is only the man who has turned away from external activity that becomes delighted in self; for, external activity and delighted in itself are opposed to each other; for, it is not possible that darkness and light could exist in the same place. Therefore, the statement that a combination of karma and knowledge is inculcated by this text is certainly the prattle of the ignorant. This also follows from the Srutis “Leave off from all other speech” and “by renunciation of Karma, etc.” Therefore, he alone is “kriyavan” whose activity consists in knowledge, meditation, etc., and who is a Sanyasin not transgressing the limits of prohibitory injunctions. Such a man as is not an ativadin, as sports in his own self, as delights in himself and as is a Kriyavan (whose activity is aforesaid) is the first among all the knowers of Brahman. (Ⅴ)

- Shri Shankaracharia commentary :

Now truth and the rest chiefly characterized by restraint are enjoined upon a bhikshu, i.e., mendicant, as auxiliary aids with sound knowledge; he should be attained by truth, i.e., by abstaining from falsehood; as also by tapas, i.e., by concentration of the senses and the mind, which is declared to be the highest tapas; for, it is this which is of greatest help, as it is turned towards beholding the Atman, not the other forms of tapas, such as the performance of the chandrayana (a penance), etc. “This Atman should he attained” should be read into every clause. ‘By good knowledge’, by beholding the Atman as it really is. ‘By Brahmacharya,’ by abstinence from sexual pleasure. Nityam, always. The word “always” should be read with every one of the words ‘truth,’ ‘tapas,’ etc. Just as a lamp within a building illumines every part of it, it will be said, later on, that they seethe Atman in whom there is neither deceit, nor falsehood, nor cunning. Who this Atman is that should be attained by these aids is explained. ‘Within the body,’ in the midst of the body, i.e., in the akas of the lotus of the heart. ‘Resplendent’, of golden hue. Subhra, pure. The yatayah, i.e., those who are habitually seeking, i.e., the Sanyasins, ‘their faults removed,’ i.e., devoid of all taint of mind such as anger, etc., find this atman. The drift is that the atman is attained, by Sanyasins with these aids as truth, etc., constantly practised and cannot be attained by them occasionally practised. This text is a eulogy of such aids as truth, etc. (Ⅴ)

- Shri Shankaracharia commentary :

Truth alone, i.e., he who speaks the truth alone, wins; not he who utters falsehood, for there can be neither victory nor defeat between abstract truth and falsehood where they do not cling to men. It is well known in the world that he who utters falsehood is defeated by him who speaks the truth; not the converse. Therefore, it is established that truth is a strong auxiliary; again, the superiority of truth as an aid is also known from the sastras; how? It is only by truth, i.e., by a determination to speak what had occurred, the road named “Devayanah” (the way of the gods) is widened; i.e., is kept up continually; by which road, seers free from deceit, delusion, fraud, pride, vanity and falsehood and having no desires, go about to where the absolute truth, the highest treasure covetable by man and attainable by the important aid, truth, exists. The expression “where the greatest, etc.,” is connected with the preceding clause “the road by which they go is widened by truth.” What that is and what its characteristics are, will be explained. (Ⅴ)

- Shri Shankaracharia commentary :

The Brahman now treated of and attainable by truth, etc., is vast, because it is all-pervading; ‘heavenly,’ self-luminous and imperceivable by the senses. Therefore alone, is it that its form is unthinkable; it is subtler than even the subtle, such as the akas and the rest; for, being the cause of all, it is of unsurpassing subtlety. Vibhati, shines diversely, i.e., in various forms such as that of the sun, the moon, etc. Again it is farther, even from the most distant places; for, the Brahman cannot be in the least approached by the ignorant. It is also near, i.e., in the body itself; because, it is the atman of those who know and because it is within all, from the Sruti which declares it to be even within the akcas. ‘In those who see,’ among the intelligent men. ‘Fixed,’ seated, i.e., seen by yogis, as possessed of the activity of seeing, etc. Where? in the cavity, i.e., in the intellect; for, it is seen as lodged there by those who know; still, though lodged there, it is not seen by the ignorant, as it is veiled by ignorance. (Ⅴ)

- Shri Shankaracharia commentary :

Again, a special aid to the attainment of Brahman is explained. It is not seen by the eye of anybody, because it has no form; nor is it grasped by speech, because it cannot be the subject of words; nor by the other senses. Though tapas is an aid to the attainment of all, the Brahman cannot be reached by Karma enjoined by the Vedas, such as agnihotra and the rest though their greatness is well known. What, then, is the means by which it could be grasped is explained. Gnana prasadena, though the intellect in all men is by nature competent to know the Atman, still being polluted by such faults, as love for external objects, etc., and hence unclear and impure, it does not, like a stained mirror and muddy water, grasp the entity of the Atman though always near; but when, by removal of the polluting taint, such as desire, etc., produced by contact with the objects of the senses, it is made clear and calm like mirror and water, then the intellect becomes clear; by this clearness of the intellect the mind is purified and the man becomes competent to realize the Brahman. Therefore, he sees the Atman which has no parts, by meditation, having recourse to such helps such as truth, etc., having controlled his senses and with a concentrated mind. (Ⅴ)

- Shri Shankaracharia commentary :

This Atman, who is thus seen, is subtle and should be known by the mind, i.e., by the mere intellect purified. Where is this Atman? In the body which, prana in five different forms, has well entered. The meaning is; he should be known by the mind as existing in the body, i.e., in the heart; by mind, how circumstanced should he be known, is explained; mind in all creatures is pervaded by the pranas and the senses, as milk by oil, and fuel by fire. The mind in all living beings is well known in the world, to be possessed of intelligence; when the mind is purified, i.e., freed from the taint of grief, etc., then this Atman above-defined shines out, shows itself out, by itself. (Ⅴ)

- Shri Shankaracharia commentary :

This text explains that the man who identifies the atman of all with his own, obtains as the fruits thereof, all that he longs for; because of the fact that he is the Atman of all. Whatever worlds, i.e., such as those of the manes and the rest, he covets either himself, or for others, or whatever enjoyments he wishes for the man of pure mind who is free from all grief and who knows the Atman, he obtains those worlds and those enjoyments. Therefore, i.e., because the wishes of the knower of the Atman are always realised; let one who longs for vibhutis propitiate the knower of the Atman, whose mind is purified by such knowledge, by cleaning his feet with water, personal service, prostration and the rest; therefore, he is worthy of worship. (Ⅴ)

- Shri Shankaracharia commentary :

As he knows the Brahman above defined, the highest of all, the place where all desires rest, where all the universe rests and which shines purely by its own light, the intelligent, who free from yearning for vibhuti and with a desire for emancipation, worship even this man as the highest, travel beyond this seed, i.e., the material cause of embodied existence, i.e., are never born again of the womb, according to the Sruti, ‘He does not like any abode.’ The meaning is that one should worship such a knower. (Ⅴ)

- Shri Shankaracharia commentary :

This text shows that the primary help to him who is desirous of emancipation is the renunciation of all desire. He who covets visible or invisible objects of desire, brooding on their virtues is born again and again with those desires of external objects which are incentive to the performance of good and bad deeds. Wherever his desires direct him to perform karma for the realisation of their objects, he is born with those self-same desires in those objects. But of him who from a sound knowledge of the absolute truth has all his desires fulfilled, because the Atman is the object of his desire and whose Atman through knowledge has been made to assume its highest, i.e., true form by the removal of the lower form imposed on it by ignorance, all desires impelling him to do meritorious and sinful deeds are destroyed even while his body lasts. The drift is that desires do not spring up, because the causes of their rising are destroyed. (Ⅴ)

- Shri Shankaracharia commentary :

If thus the realisation of the atman is the greatest gain of all, it may be thought that means such as study, etc., should be largely employed for its attainment. This text is intended to dispel that notion. This atman which has been explained and whose realisation is the highest object of human desire cannot be attained by means of much study of the Vedas and the Sastras. Similarly not by intelligence, i.e., by a retentive memory of the purport of writings; nor by much heard, i.e., by much hearing. By what then could the Atman be attained is explained. The Paramatman whom this knower wishes to attain, by that seeking alone can that Brahman be attained; not by any other means, because his nature is always attained. What is the nature of this knower’s attainment of the Atman is explained. As pot, etc., reveals its form where there is light, so does the Atman concealed by ignorance reveal his true nature when there is knowledge. The drift is the wish for the realisation of the Atman after renouncing all others is alone the means to the attainment of the Atman. (Ⅴ)

- Shri Shankaracharia commentary :

Combined with the wish to realise the Atman, strength, absence of excitement, and knowledge coupled with Sanyasa are helps; because this Atman cannot be attained by one devoid of strength produced by concentration on the Atman or by excitement caused by associating with objects of the world, as son, cattle and the rest, or by tapas devoid of linga. ‘Tapas’ here means ‘knowledge.’ “Linga,” means “Sanyasa.” The meaning is that the Atman cannot be attained by knowledge without Sanyasa. But of the knower who, with these aids, strength, absence of excitement, Sanyasa and knowledge—strives intent after the Atman, the Atman enters its abode, the Brahman. (Ⅴ)

- Shri Shankaracharia commentary :

How they enter into Brahman is explained. Having known him well, the seers content with that knowledge and not by any external means of delight tending to the growth of their body, their Atman having become one with the Paramatman, free from the fault of desire, etc., their senses subdued, having attained him all pervading like the akas on all sides, i.e., not in any particular place limited by conditions (what then do they attain? The Brahman itself, one and without a second as their own Atman), being discerning and with concentrated minds enter into everything when their body falls, i.e., cast off all limitations imposed by ignorance, as the akas in the pot when the pot is broken. Thus do the Knowers of Brahman enter into Brahman abode. (Ⅴ)

- Shri Shankaracharia commentary :

Having without doubt determined the object of the knowledge of Vedanta, i.e., that Brahman should be known, the seekers, their minds purified by dint of renunciation of all karma and by being centred in the pure Brahman, attain the worlds of the Brahman at the end of samsara, which for the seekers after emancipation corresponds to the time of death of those rotating in samsara. As men who seek emancipation are many, the world of Brahman, though one, appears to be many or is reached as many; so, the plural number ‘worlds of the Brahman’ is used. Brahman being the world reached, the expression ‘in the worlds of the Brahman’ means ‘in Brahman.’ Paramritah, they whose atman has become the highest immortal, i.e., Brahman. They become the highest and immortal Brahman, even during life and are absolved in all sides like a lamp that has gone out and like the akas in the pot, i.e., they have no need of any other place to go to; for, the Sruti and the Smriti say “as the footmark of birds in the air and that of aquatic animals in water are not seen, so the track of the knowing men” and they go by no road, who would reach the ends of the roads of samsara. Motion limited by place is only in samsara, because it is accomplished by means limited; but as the Brahman is all, it cannot be reached in a limited space; if the Brahman were limited in respect of place, it would like a substance having form, have a beginning and an end, be dependent on another, composed of parts, non-eternal and be a product. But the Brahman cannot be like that; so, its attainment too, cannot be limited by conditions of place. (Ⅴ)

- Shri Shankaracharia commentary :

Moreover, the knowers of Brahman regard emancipation as consisting only in the release from bondage, samsara, ignorance and the rest not as something produced. Besides at the time of emancipation the kalas which produce the body, pranas etc., go back to their own seat, i.e., cause. The word ‘Pratishtha’ is accusative plural. Fifteen: fifteen in number already enumerated in the last prasna and well known. Devas, the powers adhering to the body, and lodged in the senses such as the eye, etc.; all these go to the corresponding deities such as the sun, etc.; also those actions of the seeker after emancipation which have not begun to bear fruit (for those which have begun to bear fruit can be consumed only by enjoyment) and the Atman limited by the intellect, i.e., who, mistaking the condition of the intellect so caused by ignorance for the Atman, has here entered into various bodies like the image of the sun, etc., into water, etc. (Karma being intended for the benefit of the Atman). Therefore ‘Vijnanamaya’ means ‘chiefly possessed of intellect.’ These and the Vijnanamaya Atman, after removal of the conditions imposed, become mingled as one in the Brahman, the highest, the imperishable, endless, indestructible, all-pervading like the akas, unborn, undecaying, immortal, beneficent, fearless, having neither before nor after, nor in, nor out, without a second, unconditioned, lose their distinctive features, i.e., become one as the images of the sun, etc., become one with the sun when the surface, such as water (in which lie is reflected) is withdrawn and as the akas within the pot, etc., becomes one with the akas when the pot, etc., is withdrawn. (Ⅴ)

- Shri Shankaracharia commentary :

Moreover, just as flowing streams such as the Granges and the rest having reached the sea give up their distinct individuality in it, losing both their names and form, so, the knower being freed from name and form, created by ignorance, reaches the resplendent purusha above defined, who is beyond the avyakta already explained. (Ⅴ)

- Shri Shankaracharia commentary :

It may he said that numerous obstacles are well known to exist in the attainment of good and that even the knower of Brahman may, therefore, be impeded either by some grief or other, or be made to take some other course by some other being, such as the Devas, reach some other after death and not reach Brahman. This cannot be; for all obstacles have already been removed by knowledge. Emancipation knows only the obstacle of ignorance and no other obstacle; because it is eternal and is being the Atman itself. Therefore, he in the world who knows that highest Brahman, as “I am directly that” does not take any other course. It is impossible even for the Devas to throw any obstacle in his attempt to reach the Brahman, because he becomes the Atman of all these; therefore he who knows the Brahman becomes even Brahman. Moreover in the line of this knower, there will not be born any who knows not the Brahman; again, he overcomes even during life the heart-burning caused by frustration of his many desires, crosses over karma known as vice and virtue, and being freed from “the knots of the heart” caused by ignorance, becomes immortal. It has already been said “the knot of the heart is untied, etc.” (Ⅴ)

- Shri Shankaracharia commentary :

Now, the Upanishad concludes by indicating the rule regarding the teaching of the knowledge of Brahman. This, the rule about the teaching of the knowledge of Brahman is expounded by this text. Who perform the karma enjoined, who are Srotriyas, who being engaged in the worship of the manifested Brahman seek to know the unmanifested Brahman. Who with faith, themselves offer the oblations to the fire known as Ekarshi; to them alone whose mind is thus purified and who are, therefore, fit (to receive instruction) should one teach the knowledge of Brahman as also to those by whom is duly practised the vow of Sirovratam such being the well known Vedic vow among those who are of the Atharvana Veda. (Ⅴ)

- Shri Shankaracharia commentary :

This undecaying and true purusha did the seer, known as Angiras, teach in ancient days to Saunaka who had duly approached him and questioned him (about this). The meaning is that, similarly, any other also should teach the same to one who longs for bliss and seeks emancipation and who with that end in view has duly approached the preceptor. This knowledge in the form of a book, no one who has not observed the vow, studies; for it is knowledge, only in those who observe the vow, that bears fruit. Thus ends the knowledge of Brahman which has been handed down from Brahma and the rest from preceptor to disciple. Prostration to those sages, Brahma and the rest, who have directly seen the Brahman and realised him. Prostration again to them; the repetition is both to indicate great solicitude and the fact that the Mundakopanishad here ends. (Ⅴ)