चित्प्रकाशस्य यन्मध्यं प्रकाशस्याऽपि खस्य वा । दर्शनस्य च यन्मध्यं तद्रूपं ब्रह्मणो विदुः ॥ ४६ ॥
citprakāśasya yanmadhyaṁ prakāśasyā’pi khasya vā | darśanasya ca yanmadhyaṁ tadrūpaṁ brahmaṇō viduḥ || 46 ||
- Another reading: स्वस्य (svasya) for खस्य
Translation
The core of the light of awareness, the core of light and of space, and the core of seeing: that the wise know as the form of Brahman.
Word by word
- cit
- of awareness
- prakāśasya
- of the light; of light
- yan
- (yat) what
- madhyaṁ
- the core
- api
- also
- khasya
- of space
- vā
- or
- darśanasya
- of seeing
- ca
- and
- tad
- that
- rūpaṁ
- as the form
- brahmaṇō
- (brahmaṇaḥ) of Brahman
- viduḥ
- the wise know
Meaning
The seventh pointer, which the commentary unfolds through three Upaniṣads. Madhya here is the innermost core. On the side of the seer: the light of awareness pervades the self as far as the sheath of food; discriminating the five sheaths (food, breath, mind, understanding, bliss) one by one, the sheath of bliss is the inmost, and Brahman is inner even to that, as the Taittirīya shows. On the side of the seen: the essence of the world with form is the light of the sun, the essence of the world without form is space, elemental or unmanifest; Brahman is the inner core of both, as the Bṛhadāraṇyaka shows in its "two forms of Brahman" and its "not this, not this". On the side of perception: within every act of seeing, as its very flash, is the core of those acts, as the Kena says, "it is known in every act of knowing". These three cores are bliss, being and awareness, and the wise know them as Brahman's form.