The Isa, Kena and Mundaka Upanishads with Sri Sankara's Commentary

Sri Sankara’s Introduction.

OM TAT SAT.

Adoration to the Brahman. The mantras beginning with Isavasyam, etc., have not been utilized in rituals, because they serve the purpose of enlightening us on the true nature of the Atman who is not an anga of i. c., not connected with, Karma. The true nature of the Atman consists, as will be described, in its purity being untouched by sin, oneness, being eternal, having no body, omnipresence, etc., and as that conflicts with Karma, it is only reasonable that these mantras should not be utilized in rituals; nor is the true nature of the Atman thus defined, a product, a modification, a thing to be attained or a thing to be refined; nor is it of the nature of a doer or enjoyer so that it may be connected with Karma. All the Upani shads exhaust themselves in describing the true nature of the Atman; and the Gita .and the Molcshadharma are bent on the same end. Therefore all Karma has been enjoined in accordance with worldly understanding, which attributes to tire Atman diversity, agency, enjoyment, impurity, sinfulness, etc. Those that know who are •competent to perforin Karma and who are not, { Adhikaravidah ) tell us that he who seeks the fruits of Karma — visible such as the inherent splendour of a Brahmin and invisible such as Heaven, etc., — and thinks Ci 1 am a twice-born free from any defect such as being one-eyed or hunch-backed, &c., which disqualifies one for the performance of Karma” is entitled to perform Karma* So, these mantras by enlightening (us) on the true nature of the Atman remove our natural ignorance and produce in us the knowledge of the oneness, etc., of the Atman, — the means of uprooting grief, delusion, etc., the concomitants of Samsara* We shall now briefly comment upon the mantras, the persons competent to study which, the subject matter of which, the relevancy of which (sambandha) and the fruits of which, have been thus declared,