anejat : na ejat : immobile : the dhAtusutra is Ejru kampanE
ekam : one : It is the same one in all (Sankaracharya)
“It” is one, immobile and faster than the manas. Is this contradictory?
The manas goes everywhere fast by virtue of thoughts and finds “It” – the consciousness or “I” ness (aatma caitanya) already there, though it does not physically “move anywhere”. – Sankara
na enat devAh aapnuvan pUrvam arSat : The devas were anable to attain This earlier.
The devas refer to the indriyAs (senses) by virtue of their light. The senses cannot reach “That”, because “that” is omnipresent. – Sankara
There is a story I read somewhere about the devas not being able to catch up with the aatma/brahman. It’s a vague memory that needs to be verified. – Satya
tat dhAvatah anyAn atyEti tiSTat : It, standing, over takes all other things that run.
Other things that run being the mind, senses, voice etc. – Sankara
Sounds a bit like the speed of light, that nothing else can attain – Satya
tasmin apah mAtaris’vAh dadhAti : In “that” the wind distributes karmas.
The wind, sustainer of breath of all beings, moves about in that space of eternal consciousness and gives burning to fire, light to the sun and raining to the clouds – Sankara
Sankara seems to be saying that in this eternal consciousness, the prAna gives function to all things. – Satya
Thus we have had a look at what Yajnavalkya said as given in the Isa Upanishad that he received from Surya (in the form of a horse). And we have seen how Sankaracharya has defined those terms and explained them in the context of the Advaita philosophy. I have to find the Gita slokas that correspond to this mantra to see what Krishna said about this, before which I don’t wish to make up my mind.
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