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Commentary (艢a峁卥ara Bh膩峁�ya):

Inasmuch as this Science of Brahman is conducive to such excellent results, it is right that it should be expounded in another manner also; hence the Text begins the next section with the words. 鈥�骋腻测补迟谤墨 va鈥欌赌斺赌�骋腻测补迟谤墨 indeed is鈥�; and this science is expounded through the 骋腻测补迟谤墨, because directly by itself Brahman is hard to comprehend, being, as it is, devoid of differentiating qualifications, and comprehensible only through such negation of qualifications as contained in the Vedic text 鈥楴ot this, not that鈥�.鈥擡ven though there are several metres, yet it is the 骋腻测补迟谤墨 that has been chosen as the vehicle of the teaching of Brahman, because it is the most important of all the metres; and this importance of the 骋腻测补迟谤墨 at the sacrificial performance is proved by (a) the fact that it was the 骋腻测补迟谤墨 that carried the Soma (to the deities), (b) the fact that it has absorbed the syllabus of all other metres and as such pervades over them all, and (c) the fact that it pervades over all 鈥榚xtractions鈥�. Further, inasmuch as the 骋腻测补迟谤墨 is the.very essence of the 叠谤腻丑尘补峁嘺, the above-described Brahman itsself regards the 骋腻测补迟谤墨 as its mother and never has recourse to anything more important than that; specially as the supreme importance of the 骋腻测补迟谤墨 is universally recognised.鈥擨t is for these reasons that Brahman is expounded through the 骋腻测补迟谤墨 itself as the vehicle.

Upani峁�ad text:

骋腻测补迟谤墨 indeed is all this, whatever exists. Speech indeed is 骋腻测补迟谤墨; speech indeed sings out and protects all this that exists.鈥�(1)

Commentary (艢a峁卥ara Bh膩峁�ya):

骋腻测补迟谤墨 vai;鈥攖丑别 particle 鈥�vai鈥�, 鈥�indeed鈥�, is meant to indicate emphasis.鈥�All this, whatever鈥攍iving being 鈥�exists鈥攁nimate as well as inanimate,鈥攁ll this indeed is 骋腻测补迟谤墨 itself.鈥擣eeling that 骋腻测补迟谤墨 being a mere metrical concatenation of syllables, it is not possible for it to be everything, the Text proceeds to represent the 骋腻测补迟谤墨 as Speech itself, which is the origin of the 骋腻测补迟谤墨;鈥擲peech indeed is 骋腻测补迟谤墨; and Speech is everything; because Speech, in the form of word, sings out all that exists;鈥攊.e., represents everything in words, as 鈥榯hat is the cow鈥�, 鈥榯his is the horse,鈥攁苍诲 also protects all that exists;鈥攅veryone is protected from all dangers by means of such words as鈥斺�楧o not fear; what danger has presented itself?鈥� and so on.鈥擨nasmuch as Speech sings out and protects all that exists,鈥攊t is 骋腻测补迟谤墨 itself that sings it out and protects it; as 骋腻测补迟谤墨 is the same as Speech; and the 骋腻测补迟谤墨 is called 鈥�骋腻测补迟谤墨鈥�, because it sings out (G膩yati) and protects (Tr膩yati).鈥�(1)

Upani峁�ad text:

Verily, that which is 骋腻测补迟谤墨 is indeed this Earth; it is on this that all that exists, rests and it does not go beyond this.鈥�(2)

Commentary (艢a峁卥ara Bh膩峁�ya):

That which is the 骋腻测补迟谤墨, described above as constituting all things,鈥�is indeed this that is known as the Earth.鈥�

鈥淚n what way is this Earth Gay膩tr墨?鈥浓赌�

Answer: Because of its connection with all that exists.鈥�

鈥淚n what way is it connected with all that exists?鈥浓赌�

Because all that exists鈥攁nimate as well as inanimate,鈥攔ests upon this Earth; it does not go beyond this;鈥攖hat is, it has no existence apart from it. Just as the connection of the 骋腻测补迟谤墨 with all things is due to its singing and protecting, in the same manner the Earth is connected with all things, because all things rest upon it; in this way 骋腻测补迟谤墨 is the Earth.鈥�(2)

Upani峁�ad text:

That which is Earth is verily that which is the Body in Man; it is on this that the Vital Airs rest and they do not go beyond it.鈥�(3)

Commentary (艢a峁卥ara Bh膩峁�ya):

That which is the Earth鈥攁苍诲 骋腻测补迟谤墨鈥攊s that鈥擶hat is it?鈥擨t is that which, in living man,鈥攁s representing an aggregate of causes and effects鈥�is the body; this Body being constituted of Earth.鈥�

鈥淚n what way is the Body, the 骋腻测补迟谤墨?鈥浓赌�

Answer: It is on this that rest all these Vital Airs鈥攌nown by the name 鈥�叠丑奴迟补鈥� 鈥楤eings.鈥擳hus, inasmuch as, like the Earth, the Body is the resting place of Vital Airs called by the name 鈥楤eings鈥�,鈥攖he Body is the 骋腻测补迟谤墨 also, because these Vital Airs do not go beyond this Body.鈥�(3)

Upani峁�ad text:

That which is the Body in Man is that which is the Heart within the Man. Because it is therein that the Vital Airs rest; and they do not go beyond it.鈥�(4)

Commentary (艢a峁卥ara Bh膩峁�ya):

That which is the Body in man鈥攚hich is 骋腻测补迟谤墨,鈥攊蝉 that which, within the Man, is the Heart, known by the name of 鈥�笔耻峁囜笉补谤墨办补鈥�, 鈥�white lotus鈥�; and this is 骋腻测补迟谤墨.鈥斺�淗ow鈥�?鈥浓赌�Because it is therein that the Vital Airs rest; hence like the Body, the Heart, is 骋腻测补迟谤墨, and this it is beyond which the Vital Airs do not go.鈥擳hat the Vital Airs are meant to be denoted by the term 鈥�叠丑奴迟补鈥�, 鈥榖eing鈥�, is indicated by such Vedic Texts as鈥斺�楾he Vital Air is father, the Vital Air is mother鈥�,鈥斺�楴ot injuring any beings鈥� etc.鈥�(4)

Upani峁�ad text:

This 骋腻测补迟谤墨 is four-footed and sixfold;鈥攖his has been thus declared in the following verse.鈥�(5)

Commentary (艢a峁卥ara Bh膩峁�ya):

This 骋腻测补迟谤墨, in the form of the metre, being four-footed,鈥攅ach of the four feet consisting of six letters,鈥�is sixfold; i.e., it becomes sixfold,鈥攊n the form of (1) Speech, (2) Being, (3) Earth, (4) Body, (5) Heart and (6) Vital Airs. Though Speech and Vital Airs have been spoken of as something else, yet these also are forms of 骋腻测补迟谤墨; otherwise the number six would not be completed.鈥擳his same idea,鈥攖丑补迟 the Brahman named 鈥�骋腻测补迟谤墨鈥� is represented by the 骋腻测补迟谤墨鈥攚hich has been just expounded through the 骋腻测补迟谤墨,鈥攈as also been declared鈥攅虫辫谤别蝉蝉别诲,鈥�in the following verse鈥�Mantra-罢别虫迟.鈥�(5)

Upani峁�ad text:

鈥楽uch is His Greatness; greater than that is 笔耻谤耻峁�a (the Ensouling Entity); all beings are His foot; He is the three-footed immortal, in its Heaven.鈥�(6)

Commentary (艢a峁卥ara Bh膩峁�ya):

Of the whole Brahman named 骋腻测补迟谤墨, such is the greatness鈥攎ajesty, extensive grandeur; i.e., the greatness that has been described by the mention of the fact that 骋腻测补迟谤墨 is the 鈥楩oot鈥� of Brahman evolving out of Brahman, four-footed and six-fold.鈥擥reater than that,鈥攊.e. vaster than the said named 鈥槼夷宀獠钩侔�墨鈥�, which is a mere product of Speech, is the 笔耻谤耻峁�a, which is essentially real and unchangeable; this 笔耻谤耻峁�a being so called because He fills (i.e.: pervades) all (笔奴谤补峁嚹乼) and because He lies within the body (Puri 艣补测补苍腻迟);鈥攐f this latter, all beings are the foot,鈥� all such beings as light, water, food and the rest, both animate and inanimate.鈥擧e is the three-footed,鈥攖丑补迟 which has three feet,鈥�is immortal鈥攃alled 鈥�笔耻谤耻峁�a鈥欌�攊n its Heaven,鈥攔esting in the Heaven of what forms the entire 骋腻测补迟谤墨; it is called 鈥楬eaven鈥欌赌斺赌�dyaus鈥欌�攂ecause it is resplendent.鈥擳he meaning is that it rests within itself.鈥�(6)

Upani峁�ad text:

That which is that Brahman, this indeed is that which is the 膧办腻艣补 outside the 笔耻谤耻峁�a;鈥攖丑别 膧办腻艣补, outside the 笔耻谤耻峁�a.鈥�(7)

Commentary (艢a峁卥ara Bh膩峁�ya):

That Brahman which is the three-footed immortal鈥攚hich has been described through the 骋腻测补迟谤墨,鈥攊蝉 indeed this, which is known as the 膧办腻艣补 outside the 笔耻谤耻峁�a,鈥攊.e. the elemental substance 膧办腻艣补 which lies outside the Puru艣a.鈥�(7)

Upani峁�ad text:

This indeed is that 膧办腻艣补 which lies within the 笔耻谤耻峁�a,鈥攖丑补迟 膧办腻艣补 which lies within the 笔耻谤耻峁�a.鈥� (8)

Commentary (艢a峁卥ara Bh膩峁�ya):

This indeed is that 膧办腻艣补 which lies within the 笔耻谤耻峁�a,鈥攊.e., inside the body,鈥�that 膧办腻艣补 which lies within the 笔耻谤耻峁�a.鈥�(8)

Upani峁�ad text:

This indeed is that 膧办腻艣补 which is in the heart; this is complete, unmoving; one who knows thus obtains complete and unmoving prosperity.鈥�(9) '

Commentary (艢a峁卥ara Bh膩峁�ya):

This indeed is that 膧办腻艣补 which is in the heart,鈥攊n the lotus of the heart.

Question:鈥斺�淗ow can 膧办腻艣补, which is one only, have three divisions (as described in the last three texts.)?鈥�

Answer:鈥�(a) In that 膧办腻艣补 which is perceptible by the external sense-organ (ear), and is the sphere of waking consciousness, we find an excess of suffering and pain.鈥�(b) Slightly less than this amount of suffering and pain is the amount of pain found in the 膧办腻艣补 within the body, which is the sphere of Dream鈥攃辞驳苍颈迟颈辞苍, while the man is going through the dream-experiences.鈥�(c) In that 膧办腻艣补 which lies within the heart one does not desire any desires, and does not dream any dreams; hence this 膧办腻艣补, which represents the cessation of all suffering and pain, constitutes the sphere of deep sleep.鈥擨n its way, it is only right that one and the same 膧办腻艣补 should be described in three forms.

Beginning with the 膧办腻艣补 outside the 笔耻谤耻峁�a, the Text has gradually contracted the sphere of the 膧办腻艣补 to within the Heart,鈥攆or the purpose of eulogising the spot on which the mind is to be concentrated; just as we find in such texts as鈥斺�業n all the three regions 碍耻谤耻办峁�e迟谤补 is marked out as the best place, half of it is 碍耻谤耻办峁�e迟谤补 and half is 笔峁泃丑奴诲补办补鈥�.

This Brahman, known as 鈥榯he 膧办腻艣补 in the Heart鈥� is complete,鈥攊.e. it should be regarded as omnipresent, not limited within the Heart, though it is true that the Mind is concentrated in the Heart;鈥�it is unmoving;鈥攊.e. by its very nature it is incapable of moving anywhere or under any influence; i.e. by its nature it is unperishable. As a matter of fact, 膧办腻艣补 in the Heart is not limited and perishable as the other elemental substances are.

He obtains complete and unmoving鈥攊尘辫别谤颈蝉丑补产濒别鈥�prosperity, glory, as the visible reward of his qualification, who knows the said Brahman complete and unmoving; that is, even during this very life, he becomes merged in that Brahman.鈥�(9)

End of Section (12) of Discourse III.