- Shri Shankaracharia commentary :

OM TAT SAT.

Adoration to the Brahman. The mantra beginning with “Brahma Devanam” is one of the Atharvana Upanishads. The Upanishad at its very commencement says how the knowledge therein contained was transmitted from preceptor to disciple and does this for the purpose of praising it. By showing how and with what great labour this knowledge was acquired by great sages as a means to secure the highest consummation, it extols knowledge to create a taste for it, in the minds of the hearers; for, it is only when a taste for knowledge is created by praising it, they would eagerly seek to acquire it. How this knowledge is related to emancipation, as a means to its end, will be subsequently explained in the passages commencing with ‘Bhidyate,’ etc. Having first stated here that the knowledge, denoted by the word “Apara Vidya” such as Rig Veda, etc., and consisting merely of mandatory and prohibitory injunctions, cannot remove faults like ignorance, etc., which are the cause of Samsara, i.e., embodied existence and having, by the passages beginning with “Avidyayam antar vartamana”, etc., shown a (marked) division of Vidya into Para and Apara, it explains in the passages beginning with ‘Parikshya lokan,’ etc., the knowledge of Brahman (Brahmavidya) which is a means to the attainment of the highest (Para) and which can be attained only by the grace of the preceptor, after a renunciation of the desire for all objects whether as means or ends. It also declares often the fruits of this knowledge in the passages “He who knows Brahman becomes Brahman itself” and “Having become Brahman while yet alive, all are freed.” Although knowledge is permitted to all in any order of life, it is the knowledge of Brahman in a Sannyasin that becomes the means of emancipation; not the knowledge combined with karma. This is shown by such passages as “Living the life of a mendicant” and “Being in the order of the Sannyasin,” etc. This also follows from the antagonism between knowledge and karma; it is well-known to be impossible that the knowledge of the identity of self with Brahman can be made to co-exist, even in a dream with karma (i.e., action). Knowledge being independent of time and not being the effect of definite causes cannot be limited by time.

If it be suggested that knowledge and karma can possibly co-exist as indicated by the fact that sages in the house-holder’s order have handed down knowledge, we say that this mere indication (linga) cannot override an obvious fact; for the co-existence of light and darkness cannot be brought about even by a hundred rules, much less by mere indications (linga) like these. A short commentary is now commenced of the Upanishad, whose relation to the end desired and whose result have been thus pointed out. This is named Upanishad; it may be either because it lessens the numerous evils of conception, birth, old age, disease, etc., in persons who take kindly to this knowledge of Brahman and approach it with faith and devotion; or, because it makes them reach Brahman; or, because it totally destroys the cause of Samsara, such as ignorance, etc.; thus from the several meanings of the root shad preceded by upani. (Ⅴ)

- Shri Shankaracharia commentary :

The word “Brahma” means “much grown,” “great”, as excelling all others in virtue, knowledge, freedom from desires and power. The word Devanam means Indra and others, literally, those possessing “enlightenment.” The word ‘Prathama’ means “preeminent by attributes” or “at first.” Sambahhava means “became manifest well,” i.e., of free choice not like mortals who are born in Samsara, in consequence of their good and bad deeds; for, the Smriti says “He who is beyond the reach of the senses and cannot be grasped, etc.” Visvasya means “of the whole universe.” Karta, ‘creator Bhuvanasya, ‘of the world’ so created; gopta, ‘protector the epithets for Brahma are for eulogising the knowledge. He, i.e., Brahma whose greatness is thus celebrated. Brahma Vidyâm, ‘knowledge of the Brahman or the Paramatmam’ because it is described as knowledge ‘by which one knows the undecaying and the true Purusha that knowledge is of the Paramatman; or Brahma vidya may mean “knowledge taught by Brahma the first born.” Savva vidya pratishtam means “that on which all knowledge rests for support”; because it is the cause of the manifestation of all other knowledge; or, it may he, because the one entity to he cognized by all knowledge is only known by this; for the Sruti says “by which, what is not heard becomes heard; what is not thought of becomes thought of; and what is not known becomes known.” The expression “on which all knowledge depends” is also eulogy. He taught this knowledge to his eldest son; as Atharva was created at the beginning, in one of the numerous creations made by Brahma, he is said to be his eldest son. To him, his eldest son, he taught. (Ⅴ)

- Shri Shankaracharia commentary :

That knowledge of Brahman, which Brahma taught to Atharva, the same knowledge thus acquired from Brahma, Atharva in ancient days taught to one named Angih; and this Angih taught it to one named Satyavaha of the line of the Bharadvaja; and Bharadvaja taught it to Angiras, his disciple or his son. Paravaram, because it was acquired from superior by inferior sages; or, because it permeates the subject of all knowledge, great and small; the term Praha, i.e., taught should be read into the last clause. (Ⅴ)

- Shri Shankaracharia commentary :

Saunaka, the male issue of Sunaka. Mahasalah means “the great house-holder”; Angiras, i.e., the disciple of Bharadvaja and his own preceptor; Vidhivat means ‘duly i.e., according to the sastras; Upasannah means ‘having approached Paprachha means ‘questioned from “the approaching duly” mentioned just after the connection between Saunaka and Angiras, it should be inferred that in resect of the manner of approaching, there was no established rule among the ancients, before him. The attribute “duly” might have been intended either to fix a limit, or to apply to all alike, on the analogy of a lamp placed amidst a house; for the rule about “the manner of approaching” is intended in the case of persons like us also. What did he say? “What is that? Oh Bhagavan, etc.” The particle ‘nu’ expresses doubt. Bhagavo means ‘O Bhagavan.’ “All this” means “everything knowable.” Vijnatam means ‘specially known or understood.’ [Oh Bhagavan what is that which being known everything knowable becomes well-known]. Saunaka having heard the saying of good men that “when one is known, he becomes the knower of all,” and being desirous of knowing that one in particular, asked in doubt “what is that, etc.”; or, having seen merely from a popular view, questioned. There are in the world varieties of pieces of gold, etc., which, though different are know n by people in the world by the knowledge of the unity of the substance (gold, etc.); similarly “Is there one cause of all the varieties in the world, which cause being known, all will be well-known?” It may be said that when the existence of the thing is not known, the question “what is that, etc.,” is not appropriate and the question in the form “is there, etc.,” would then he appropriate; if the existence is established, the question may well be “what is that, etc.,” as in the expression, “With whom shall it be deposited.” The objection is unsound; the question in this form is appropriate from fear of troubling by verbosity (Ⅴ)

- Shri Shankaracharia commentary :

Angiras said to Saunaka. What did he say? (He said) that there were two sorts of knowledge to he known. So indeed, do those who know the import of the Vedas and who see the absolute truth, say what these two sorts are; he says: Para is the knowledge of the Paramatman and Apara is that which deals with the means and the results of good and bad actions. It may be asked how, having to say what it was that Saunaka asked about in the question—“What being known one becomes omniscient,’ Angiras stated what he was not asked about, by the passage “there are two sorts of knowledge, etc.” This is no fault; for the reply requires this order of statement. Apara vidya is ignorance and that ought to be dispelled. When what is known is Apara vidya, i.e., the subject of ignorance, nothing can be known as it is. The rule is that after thus refuting the faulty theory, the true conclusion should be stated. (Ⅴ)

- Shri Shankaracharia commentary :

Of these, what Apara vidya is, is explained. Rig Veda, Yajur Veda, Sama Veda, and the Atharva Veda, these four Vedas, the siksha, the code of rituals, grammar, nirukta, chhandas and astrology, these six angas (of Vedas), all this is knowledge called Apara; now, knowledge called Para is explained. It is that by which the “immortal” as hereafter described is reached; for, the root gam, with adhi before it, generally means reach. Nor is the attainment of the highest, different from the sense of knowledge. The attainment of the highest is merely the removal of ignorance. They mean the same thing. It may he asked how that Vidya could be called para and a help to emancipation, if such Vidya be excluded by the Rig Veda, etc; for, the Smriti says “Those Smritis which are excluded by the Vedas, etc.” It will become unacceptable, because it sees wrongly and leads to no good results; and again the Upanishads will become excluded by the Rig Veda, etc., but if they are included in the Rig Veda, etc., a separate classification is useless. How then can it be called para? The objection has no force; for by the term “Vidya” is here meant the knowledge of a subject; by the term “Para vidya” is meant primarily in this context, that knowledge of the immortal which could be known through the Upanishads and not the mere assemblage of words in them; but by the term vidya is always understood the assemblage of words forming it. As the immortal cannot be realised by a mere mastery of the assemblage of words without other efforts, such as the approaching a preceptor and spurning all desires, etc., the separate classification of the knowledge of Brahman and its designation as Para vidya are proper. (Ⅴ)

- Shri Shankaracharia commentary :

As in the matter of an injunction (vidhi) there is something to be clone, as of the nature of Agnihotra, etc., subsequent to the realization of its import, with the aid of many requisites (karaka.), such as the doer, etc., there is nothing here to be done in the matter of the knowledge of the Brahman. It is accomplished simultaneously with the realization of the import of the text; for, there is nothing here except being centred in the knowledge revealed by mere words. Therefore, the Para vidya is here explained with reference to Brahman, as described in the text “that which cannot be perceived, etc.”; what is to be explained is realized in the mind and referred to, as what is already known by the expression “that which”; Adresyam means ‘that cannot be perceived’, invisible, i.e., beyond the reach of all the intellectual senses; for, vision externally directed is the medium for the working of the five senses. Agrahyam means ‘that cannot be seized,’ i.e., not an object for the organs of action. Gôtram means ‘line or source’; therefore Agotram means ‘unconnected with anything,’ for it has no source with which it can be connected. Varnah means “those which are described, i.e., properties of objects such as bigness, etc., whiteness, etc.; avarnam, ‘that which has no properties’; the eye and the ear are organs found in all animals perceiving name and form. It is said to be achakshu srotram, becaus it has not these organs. From the attribute of intelligence, as inferred from the text “who knows all and everything of each”, it may be thought that it accomplishes its purpose, like people in samsara, with the aid of organs such as the eye, the ear, etc. This supposition is here avoided by the expression “having neither eye nor ear”; for the texts “he sees without eyes” and “hears without ears”, etc., are found; moreover, it has neither hands nor feet, i.e., has no organs of action; thus as it is neither grasped nor grasps, it is nitya, i.e., immortal. Vibhum, because it is diversely manifested in the form of living things from Brahma down to the immovable. Sarvagatam, i.e., all-pervading like the akas. Susukshmam, i.e., extremely subtle, because there is no cause like sound to make it gross; for, it is sound and the rest that are the causes seriatim of the greater and greater grossness of the akas, wind and the rest; as they do not exist here, it is very subtle; again, it is avyayam, i.e., undecaying, because of its being what it was just stated to be; it does not decay, therefore, it is undecaying; for decay consisting in the diminution of limbs, as in the case of a body, is not possible in what has no limbs; nor is ‘decay’ consisting in the diminution of treasure possible as in the case of a king; nor is ‘decay’ in respect of attributes possible, because it has no attributes and is itself all. Yat, answering to this description. Bhutayonim, the source of all created things or elements, as earth is of all that is immovable and movable. Paripasyanti, see everywhere the Atman of all, i.e., the immortal Dhirah, the intelligent, i.e., those possessed of discernment; that knowledge by which this immortal Brahman is known is what is called Para vidya; this is the drift of the whole. (Ⅴ)

- Shri Shankaracharia commentary :

It was said the immortal is the source of all created things. How it is the source is explained by well-known analogies; as is well-known in the world, the spider without requiring any other cause itself creates, i. e., sends out threads not distinct from its own body and again absorbs them itself, i. e., draws them into itself or makes them part of itself; as medicinal plants, i. e., from the corn plant to the immovable, not distinct from the earth, proceed from the earth, and as from the living person the hairs proceed different in nature from him; as in these illustrations, so here, i. e., in the circle of samsara, all the universe of the same and different nature proceeds from the akshara above described, without requiring any other cause; the statement of many analogies is to facilitate easy understanding of the meaning; universe which proceeds from the Brahman proceeds in this order and not all at once, like the throwing of a handful of apples. (Ⅴ)

- Shri Shankaracharia commentary :

This mantra is begun for the purpose of stating the fixed order of creation. ‘By tapas,’ by knowledge of how to create the Brahman which is the source of all created things; ‘increases,’ i. e., becomes distended, being desirous to create the world as a seed when sending out the sprout, or as a father desirous of begetting a son dilates with joy; from the Brahman thus extended by its omniscience, i. e., by its knowledge and its power of creation, preservation and destruction of the universe; Annam means ‘that which is eaten or enjoyed’, i.e., the unmanifested (avyakritam) common to all in samsara is produced in the state fit for emancipation; and from “the unmanifested”, i. e., the “Annam” in the state fit for manifestation. Prana, i. e., Hiranyagarhha, the common cosmic entity, endowed with the power of knowledge and activity of the Brahman, the sprouting seed, as it were, of the totality of cosmic ignorance, desire, karma, and creatures and the Atman of the universe. “Is produced”, should be supplied. From that prana that which is called “mind” whose characteristic is volition, deliberation, doubt, determination, etc., is produced; and from that mind whose essence is volition, etc., what is called satyam, i.e., the five elements such as the akas, etc., are produced and from the five elements called satya, the seven worlds, the earth, etc., are produced in the order of the globes; and in them karma, for the living beings, man, etc., according to caste and the order of life, is produced; and with karma as the cause, its fruits. As long as karma is not destroyed, even by hundreds of millions of kalpa, so long is its fruit not destroyed. Hence it is called Amritam. (Ⅴ)

- Shri Shankaracharia commentary :

By way of concluding what was already stated the mantra says as follows: ‘Yah,’ above described and named akshara; Sarvajna means he who knows all, who knows all things as a class. Sarvavid, i.e., who knows everything in particular; whose tapas is only a modification of knowledge, consists in omniscience and is not in the nature of modification. From him so described, omniscient, this, i.e., manifested Brahman by name Hiranyagarbha, is produced. Again name, such as ‘This is Devadatta and Yajnadatta, etc.’; and form such as this is white, blue, etc., and food such as corn, yava, etc., are produced in the order stated in the last text; thus there is no inconsistency. (Ⅴ)

- Shri Shankaracharia commentary :

By the text the Rig Veda, the Yajur Veda, etc., all Vedas with their angas (appendages) have been stated to be apara vidya; and para vidya has been specifically stated to be that knowledge by which the akshara described in the text beginning with “That which cannot be perceived, etc,.” and ending with “Name, form and food are produced”, is known. Hereafter, the next text is begun to distinguish between the bondage of samsara and emancipation, the subjects of these two sorts of knowledge respectively. Of these, the subject of apara viyda is samsara which consists in the variety of action, its means such as doer, etc., and its results, is without beginning or end, and being misery in its nature, should be discarded by every embodied being; and in its entirety it is of an unbroken connection like the stream of a river. The subject of para vidya is emancipation which consists in the cessation of samsara, which is beginningless, endless, undecaying, immortal, deathless, fearless, pure and clear and is nothing but being centred in self and transcendant bliss without a second; first it is attempted to elucidate the subject of apara vidya; for, it is only when it is seen that it is possible to get disgusted with it; accordingly it will be said later on “Having examined the world attained by karma”; and as there can be no examination of what is not presented to the view, the text shows what it is. ‘Satyam.’ True.” What is that? Mantreshu, in the Vedas known as Rig, Yajur, etc. ‘Karmani’, Agnihotra and the rest disclosed by texts of the Vedas; ‘Kavayah,’ ‘seers like Vasishtha and ‘others’. Apasyan have seen. This is true because they are the unfailing means of accomplishing the objects of man. These enjoined by the Vedas and seen by the Rishis were done in diverse ways by the followers of karma. Tretayam, i.e., wherein there is the combination of the three Vedas of the three inodes of rites performed with the aid of a hota, adhvaryu and udgata, or it may mean that they were generally performed in the Treta age. Therefore, you should do them always; ‘Satyakamah’ ‘wishing for those fruits which they can bear.’ This is your route for the attainment of the fruits of Karma. Sukritasya, performed by you; Loka is what is found, or enjoyed; hence the fruits of Karma are denoted by the word “LoJca.” The meaning is that, to attain them, this is the route. These Karma, Agnihotra and the rest enjoined in the Vedas form the road, i.e., the means for the attainment of the necessary fruits. (Ⅴ)

- Shri Shankaracharia commentary :

Of the various kinds of karma, agnihotra is first explained to show what it is, because it is the first of all karma. How is that to be performed? When the flame moves, the five being well fed by fuel, then in the flame so moving between the portions where quantities of ghee are poured on either side, i.e., in the place called avapasthana one should throw the oblations intending them for the devata. As the same has to be done during many days the plural oblations is used. This karma marga which consists in properly offering the oblations, etc., is the road to the attainment of good worlds but it is not easy to do that properly and the impediments are many. (Ⅴ)

- Shri Shankaracharia commentary :

How is that so? ‘Without Darsa’, without ritual named Darsa; for, one who performs agnihotra should necessarily perform Darsa; though connected with agnihotra (as a part of it) it becomes as it were an attribute of agnihotra. The drift is Agnihotra, without Darsa performed. The expressions “without paurnamasa, etc., as attributes of agnihotra should be similarly noted; for, all are equally the angas (parts) of agnihotra. ‘Without Paurnamasa,’ devoid of the Paurnamasa ritual. ‘Without Chaturmasya,’ devoid of the Chaturmasya ritual. ‘Without agrayana’, devoid of the agrayana ritual which is to he performed in autumn, etc.; similarly ‘without atithi’, devoid of the daily propitiation of guests; ‘ahutam’, oblation not offered well by himself at the time for agnihotra. “Without vaisvadeva”, like “without Darsa”, means devoid of the vaisvadeva ritual. Is ‘irregularly performed,’ oblation though offered, not offered in the proper manner. What such karma, as agnihotra ill-performed or not performed at all, leads to, is stated immediately after. ‘Till the seventh’, inclusive of the seventh. ‘His,’ of the doer. ‘Destroys the seven worlds of the doer’, seems to destroy; because only the trouble taken is the fruit; for, it is only when karma is properly performed, the seven worlds beginning with Bhu and ending with satya are obtained as result, according to the fruition of the karma. These worlds are not obtainable by agnihotra and other karma, performed as just above stated and they are therefore said to be as it were destroyed; but the mere trouble is ever present; or, it may be construed to mean that the three ancestors (the father, the grand-father and the great-grand-father) and the three descendants (the son, the grandson and the great-grandson) connected by the offer of oblations do not confer any benefit on his soul by virtue of the agnihotra and the rest, performed as above stated. (Ⅴ)

- Shri Shankaracharia commentary :

The seven tongues of the (flaming) fire, from kali down to visvaruchi, are intended to swallow the oblations thrown on it. (Ⅴ)

- Shri Shankaracharia commentary :

The agnihotri who performs the karma, agnihotra and the rest, in these different bright tongues of the fire, at the time fixed for the performance of the karma, these oblations (performed by him) becoming so many rays of the sun conduct him to Heaven, where Indra, Lord of the Devas, singly rules over all. ‘Adadayan,’ taking (the sacrificer). (Ⅴ)

- Shri Shankaracharia commentary :

How these carry the sacrificer through the sun’s rays is now explained; calling “come, come,” these bright oblations greeting him with pleasant words, i.e., with words of praise, etc., and propitiating him, i.e., addressing him with such pleasing words, as “this is your virtuous and well-laid road to Brahmaloka, the fruits of your deeds.” The word Brahmaloka by the force of the context means “Svarga or Heaven.” (Ⅴ)

- Shri Shankaracharia commentary :

This karma, devoid of knowledge, bears but this much fruit and being accomplished by ignorance, desire and action, is sapless and is the source of misery. Therefore it is condemned. “Plava” means ‘ephemeral’ because these are adridha, i.e., not permanent. Yajnarupa, the forms of sacrifice, i.e., necessary for the performance of the sacrifice. Eighteen in number, consisting of the sixteen Ritviks, the sacrificer and his wife. Karma stated in the sastras depends on these. Avaramkarma, i.e., mere karma devoid of knowledge; and as the performance of karma which is inferior depends on these eighteen who are not permanent. The karma done by them and its fruit are ephemeral, as, when the pot is destroyed, the destruction of milk, curd, etc., in it, follows. This being so, those ignorant persons who delight in this karma as the means of bliss, fall again into decay and death, after staying some time in Heaven. (Ⅴ)

- Shri Shankaracharia commentary :

Moreover, being in the midst of ignorance, i.e., being utterly ignorant and thinking in their own minds “we alone are intelligent and have known all that should be known.” Thus flattering themselves, the ignorant wander much afflicted by old age, sickness and a lot of their troubles, being devoid of vision as the blind in this world, going the way pointed out by persons, themselves blind, fall into ditch and brambles. (Ⅴ)

- Shri Shankaracharia commentary :

The ignorant acting diversely according to ignorance, flatter themselves that they have achieved what they should. This being so, the followers of karma do not learn the truth as they are assailed with the desire for the fruits of karma; they grow miserable for that reason and fall from heaven after the fruits of their karma are consumed. (Ⅴ)

- Shri Shankaracharia commentary :

“Ishtam” karma enjoined by the Srutis as sacrifices, etc. “Purtam” karma enjoined by Smritis such as the digging of pools, wells, tanks, etc. Regarding these alone as the most important aids to the attainment of human objects, these ignorant men, being infatuated with attachment to their sons, cattle and relatives, do not know the other called ‘knowledge of self’ which is the help to bliss. Having enjoyed in the top of heaven—the place of pleasures—the fruits of their karma, they enter again into this world of men or even inferior world, such as the world of horizontal beings, hell, etc., according to the residue of their karma. (Ⅴ)

- Shri Shankaracharia commentary :

But those who possess the knowledge contrary to that of persons previously mentioned, i.e., the hermits of the forest and the Sanyasins. ‘Tapah,’ the karma enjoined on one’s order of life. ‘Sraddha,’ the worship of the Hiranyagarbha and other deities. ‘Upavasanti,’ follow: ‘Aranye,’ living in the forest. ‘Santah,’ having control over the group of senses. ‘Learned’ includes also house-holders who possess chiefly knowledge, living by begging; because, they have nothing to call their own. ‘Living on alms’ is connected with ‘living in the forest.’ ‘Through the orb of the sun,’ through the northern route indicated by the sun. ‘Virajah,’ their good and bad deeds being consumed. ‘Prayanti,’ go with excellence. ‘Where,’ to Satyaloka where the immortal Purusha, the first born, undecaying Hiranyagarbha is. ‘Undecaying,’ because he lives to the end of samsara. With this, end the movements within the pale of samsara attainable, through apara vidya. If it be said that some regard this as emancipation, we say it is not so, because of the Srutis, ‘All his desires are even here absorbed’ and ‘those intelligent persons whose mind is concentrated reach the all-pervading, on all sides and enter into everything, etc.,’ and because of the mention of emancipation being irrelevant in this context; for, in the course of treating of the apara vidya, there is no pertinency of emancipation being brought in. The consumption of karma spoken of is only relative; all the result of the apara vidya being in the nature of ends and means and diversified by the difference of acts, requisites and fruits and partaking of duality is only this much, which ends with reaching Hiranyagarbha. Accordingly also it has been said by Manu speaking of the various stages within samsara from the immovable upwards: ‘The wise consider this a high and pure stage to attain the world of Brahma, the Prajapatis (creators), virtue, mahat and avyakta. (Ⅴ)

- Shri Shankaracharia commentary :

Now, this is said for the purpose of showing that only the person thoroughly disgusted with all samsara which is in the nature of ends and means, is entitled to acquire the para vidya. ‘Parikshya,’ well knowing that the subject of apara vidya consisting of the Rig, and other Vedas, performable by a person tainted with the defects of natural ignorance, desires and karma has been intended for a person possessed of such defects and after examining those worlds which are the fruits of such karma performed, attainable by the northern and southern routes and these others such as Hell, the world of beasts and the world of departed spirits, which are the result of the vices of not performing the prescribed karma and performing the forbidden karma; after having examined these worlds with the aid of experience, inference, analogies and agamas, i.e.. determined the true nature of all these worlds attainable by one, within the pale of samsara, beginning from the avyakta down to the immovable, manifested and unmanifested in their nature, productive of each other like the seed and its sprout, agitated by a hundred thousand troubles, fragile like the womb of the plantain, similar in kind to illusion, the waters of the mirage, the shape of cities formed by the clouds in the sky, dreams, water-bubbles and foam and destroyed every moment and discarding all these as being produced by good and bad deeds and acquired by karma induced by the faults of ignorance and desire.

The word ‘Brahmana’ is here used because the Brahmin is specially competent to acquire the knowledge of Brahman through wholesale renunciation. What he should do after examining these worlds is explained. ‘Nirvedam,’ the root vid with the prefix nih is here used in the sense of freedom from desires. The meaning is that he will get disgusted. The mode of disgust is thus shown: ‘Here,’ in samsara there is nothing which is not made; for, all worlds produced by karma are transitory. The meaning is: there is nothing eternal; for all karma is help to what is merely transitory. All that is produced by karma is one of four kinds, that which is produced, that which is reached, that which is refined and that which is modified; beyond this nothing can be done by karma. Hut I am a seeker after that consummation which is eternal, immortal, fearless, changeless, immovable and constant; but not after one of a contrary nature; of what use therefore is karma which is full of trouble and which leads to misery? Thus disgusted, the Brahmin should, for knowing that abode which is fearless, full of bliss, not made, and eternal, only approach a preceptor, possessing attributes such as control of mind, control of the external senses and mercy, etc., (the force of the word ‘alone’ is to show that even one versed in the recital of the sastras should not independently by himself seek the knowledge of the Brahman) with a load of Samid in his hand.

‘Srotriyam,’ versed in the recital of the Vedas and the knowledge of its import. ‘Brahmanishtham’; like japanishtha and taponishtha, this word means ‘one who is centred in the Brahman devoid of attributes and without a second, after renouncing all karma; for, one performing karma cannot be centred in the Brahman on account of the antagonism between karma and the knowledge of the Atman. Having duly approached the guru, let the Brahmin propitiate him and question him about the true and immortal Pursha. (Ⅴ)

- Shri Shankaracharia commentary :

‘He,’ the learned preceptor who knows the Brahman; ‘Upasannaya ' who has approached him. ‘Samyak, i.e., well, according to the sastras; ‘Prasanta chittâya,’ i.e., whose heart is subdued, who is free from such faults as pride, etc. ‘Samanvitaya,’ who has control also over the external senses, i.e., who has turned away from everything in the world. ‘By which knowledge,’ by the para vidya, ‘Aksharam’ that which has been described as imperceivable, etc., and denoted by the word Parasha, because it is all pervading; or, because it is seated in the city of the body. ‘Satyam,’ the same, because it is truth in its nature. ‘Akshara,’ because it knows no decay, because it is scathless, and because it knows no destruction. ‘Veda’ means ‘know.’ The meaning is ‘let him teach that knowledge of the Brahman, as it should be taught. This is the duty of also the preceptor, that he should make the good pupil duly approaching him, cross the sea of ignorance. (Ⅴ)