The Bhāṣya attributed to Śaṅkara relates all faces, heads and necks to the one Lord and locates his dwelling in the heart and Buddhi of every being. It explains Bhagavān through the six perfections of sovereignty, strength, fame, prosperity, knowledge and detachment.
Śaṅkarānanda understands the cave as the Buddhi of all moving and unmoving beings. The statement that the Lord pervades everything is not to create a real separation between container and contained; rather, as Bhagavān endowed with six perfections, he is non-dual and auspicious.
Nārāyaṇa reads the heart-cave as the lotus of inner consciousness. All faces, heads and necks belong to the all-pervading Lord. By relating Śiva directly to Brahman, the commentary rejects a separation of the auspicious God from the highest ground.
Vijñānabhagavat explains the form of all by saying that Īśvara creates every body and organ through Māyā and enters them as Jīva. In the heart of every being he remains the innermost Self. The six bhaga qualities also explain his designation as Bhagavān.
<1: Dies ist eine bloße Paraphrase von Stellen wie Ṛgv. 10,81,3 (oben Vers 3) und 10,90,1 (unten Vers 14). Im folgenden sind bhagavān und śiva noch nicht Eigennamen, wohl aber der erste Keim derselben.>
<1: The first three lines are reminiscent of RV. 10. 81. 3 and 10. 90. 1. Cf. also 3. 3 above.>
<1: Dies ist eine bloße Paraphrase von Stellen wie Ṛgv. 10,81,3 (oben Vers 3) und 10,90,1 (unten Vers 14). Im folgenden sind bhagavān und śiva noch nicht Eigennamen, wohl aber der erste Keim derselben.>
<1: I feel doubtful whether the two names Bhagavat and Siva should here be preserved, or whether the former should be rendered by holy, the latter by happy. The commentator explains Bhagavat by aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ jñānavairāgyayoś caiva ṣaṇṇāṁ bhaga itīraṇā. Wilson, in his Essay on the Religious Sects of the Hindus, published in 1828, in the Asiatic Researches, XVI, p. 11, pointed out that this verse and another (Śvet. Up. II, 2) were cited by the Śaivas as Vedic authorities for their teaching. He remarked that these citations would scarcely have been made, if not authentic, and that they probably did occur in the Vedas. In the new edition of this Essay by Dr. Rost, 1862, the references should have been added.>
The Bhāṣya attributed to Śaṅkara defines the Puruṣa as the capable author of arising, continuance and dissolution. He moves Sattva, here the inner organ of knowledge, towards the utterly pure attainment of the highest state while remaining the imperishable light of knowledge.
Śaṅkarānanda understands Sattva as the inner organ and also as Hiraṇyagarbha's powers of knowledge and action. The highest Lord leads it to liberation free from Avidyā. This pure attainment is the revelation of self-luminous joy, not a possession added from outside.
Nārāyaṇa interprets Sattva as the inner organ or the luminous fundamental quality. The Lord guides it and allows it to reach utterly pure tranquillity. Jyotis and avyaya characterise him as imperishable light.
Vijñānabhagavat has the great Lord lead human beings through worship and Yoga to purity of the inner organ. It is then turned towards knowledge of the Self. Liberation is the Lord's own revelation as limitless joy after Avidyā and its effects have been burnt.
<1: sattvam, von Śaṅkara im wesentlichen richtig als antaḥkaraṇam erklärt, ist wohl hier, wie Kāṭh. 6,7, Synonym von buddhi.>
<2: Kāṭh. 3,9.>
<1: Cf. Kaṭha 6. 7.>
<1: sattvam, von Śaṅkara im wesentlichen richtig als antaḥkaraṇam erklärt, ist wohl hier, wie Kāṭh. 6,7, Synonym von buddhi.>
<2: Kāṭh. 3,9.>
<1: Śaṅkara explains sattvasya by antaḥkaraṇasya.>
<2: I take prāpti, like other terms occurring in this Upanishad, in its technical sense. Prāpti is one of the vibhūtis or aiśvaryas, viz. the power of touching anything at will, as touching the moon with the tip of one’s finger. See Yoga-sūtras, ed. Rajendralal Mitra, p. 121.>
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