And because a form has been declared, with regard to this Imperishable, therefore, it must refer to the Lord and not to the Jiva. — 54.

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SUTRA I. 2. 23.

रूपोपन्यासाच्च॥१.२.२३॥

rūpopanyāsācca ..1.2.23..

… Rupa, form, … Upanyasat, because of the mention, because of the imagining. … Cha, and.

23. And because a form has been declared, with regard to this Imperishable, therefore, it must refer to the Lord and not to the Jiva. — 54.

COMMENTARY

In verse III., 1. 3. of the Mundaka Upanishad, a form has been described which is the specific form of the Lord; therefore, the Akshara, the source of all beings, whose form is so described must be the Lord. That verse is as follows:

When the seer sees the golden coloured Creator and Lord of all the worlds, as the person who is the source of Brahma, then he is wise and shaking off good and evil, he reaches the highest similarity free from passions.

The form thus described is neither of Prakriti nor of the Jiva.

But how do you know that this golden-coloured form is of the Lord alone, and not of anything else? This question is answered by the next

SUTRA I. 2. 24.

प्रकरणात्॥१.२.२४॥

prakaraṇāt ..1.2.24..

.. Prakaranat, because of the context.

24. The context also shows that the form above described, is that of the Lord and not of any inferior entity. — 55.

COMMENTARY

The Smriti also explains this text as referring to the Lord. Thus the Vishnu Purana (VI., 5. 65. etc.) says:

The Shrutis of the Atharvanas in the Mundaka Upanishad declare that two sciences ought to be known, the highest or the Para Vidya by which the Imperishable is reached, and the Apara Vidya consisting of Rigveda, etc. This Imperishable is unmanifest, without decay, Inconceivable, Unborn, Unchangeable, Indefinable, without hands and feet, without form, All-powerful, All-pervading, Eternal, Source of all beings, without cause, pervading everything else, not pervaded by anything, from whom everything proceeds; that verily the wise see; that is Brahman, that is the supreme goal, that ought to be meditated upon by all, who desire emancipation. That which the Shruti declares as the highest scat of Vishnu is this subtle Brahman. He is known by the term Bhagavat, and this Imperishable is the essential form of the Highest Self. The term Bhagavat denotes this first Imperishable Self. Thus the essence of the human soul has been described. The Jiva that knows this Supreme Truth, knows the Highest Truth, all other Truth is lower knowledge and falls under the head of Traividya.

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