dyubhvādyāyatanaṃ svaśabdāt ..1.3.1..

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SUTRA I. 3. 1.

द्युभ्वाद्यायतनं स्वशब्दात्॥१.३.१॥

dyubhvādyāyatanaṃ svaśabdāt ..1.3.1..

.. Dyu, heaven. .. Bhu, earth. .. Adi, eta, and the rest … Ayatanam, abode. … Sva, peculiarly its own. Shabdat, because of the word.

1. The abode of heaven, earth, etc., (mentioned in the Mundaka Upanishad) is verily Brahman, because the peculiar term used about Brahman occurs therein — 65.

COMMENTARY

The peculiar term designating Brahman is the phrase «the bridge of the Immortal», a phrase which is never applied to Prakriti or Jiva. The word Setu translated as Bank or bridge, comes from the root Sinoti, meaning to bind and so the phrase Amritasya Setu means, «He who causes Immortality to be obtained or the Giver of Immortality». Or the word Setu may mean bridge or bank, and is used here as a simile, that is to say, Brahman is like a bridge, that thrown over rivers, etc., helps one to reach the other bank; so He is like a bridge, to cross over this ocean of Samsara and reach to the other bank which is Mukti. Therefore, the phrase «the bridge of the Immortal» being peculiar to Brahman, the above passage refers to Brahman. Moreover, there are other texts to the same effect, showing that Mukti is given alone by Brahman, namely, Brahman alone is the Giver of Immortality. «Knowing Him alone one crosses over death, etc»., says another text, (Shvet Up. ‘…’) The author gives a further reason, in the next Sutra:

SUTRA I. 3. 2.

मुक्तोपसृप्यव्यपदेशात्॥१.३.२॥

muktopasṛpyavyapadeśāt ..1.3.2..

… Mukta, the released, … Upasripya, creeping up to, resorting to. … Vyapadeshat, because of distinct pointing out, because of declaration.

2. Because it is declared, that this abode of heaven and earth, is the summit to which the Released slowly creep up — 66.

COMMENTARY

In a subsequent Mantra of the same Upanishad, we find the following declaration:

When the seer sees the golden coloured Creator and Lord as -the Person from whom Brahms’ arises, then possessing true knowledge, he shakes off good and evil, and, free from passion, reaches the highest similarity. — (Mand. Up., III, 1. 3.)

This Being whom the Released reach cannot but be Brahman.

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