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छन्दोदर्शनम् सत्त्वे चराचरात्मकरूपे भुक्ति-अभुक्तिरूपे अशनानशने तत्सहिते वृत्ती च अनुश्रूयेते ॥ “ततो व्यकामद् विष्वङ् अशनानशने अनु” इति च अथर्वणीये स्पष्टमेव तद् विशिष्ट तदनुश्रवणम् ||
COMMENTARY-SUMMARY TRANSLATION This fact of being able to enjoy without being affected is well-known and is proved by the experience of realised souls. The soul, with its powers of knowledge, will, and action pervades this universe and enjoys the cosmic splendour. He who is full of real knowledge enjoys this universe as an allseeing witness. When the Soul looks into itself by an inward sight, it finds itself there as an all-seeing witness. Thus dwelling in this universe and in all bodies, the soul is immortal, eternally free and not affected by what it sees, does or enjoys. As such, he shines forever on account of his effulgence and divine delight. Cf: “Two bright-feathered birds are always together and are friends and seated in the same tree. One of them eats the sweet fruit of the tree and the other looks on without eating” (Rg. 1-164 - 20). The meaning of that mantra is corroborated by the present mantra. Here the co-existence of Jiva and Isa (the individual and universal souls), their friendship, their occupation of the same place, similarity of their name and form, are indicated along with their separate characteristics of enjoyment and detachment. Further, the mantra of Katha Upanishad ( 1-3-11 ) denotes the same meaning. Again Br. Sū. 1-2-11: "Both of them who have entered the cave are souls” discusses this question. But in the mantra " Ayam vai visvan," the only one Atmā assumes two forms by being outward and inward, one being the pervador of the universe and the other being in His own state, the former enjoying it and the latter indifferent to it. Again, in the same tone, the mantra (Rg. 114 - 4) adds “One bright-feathered bird (soul) entered the ocean, the universe. He sees this universe which came into existence. I saw Him within myself with my matured mind. Him the mother (Vāk ) licks and he licks his mother." All these points are to be correlated to this mantra.
Likewise, consider another mantra which confirms this statement: “I saw the Protector. He is inaccessible and ever alert and goes into and beyond the cosmic paths. He covers Himself with rays of light and all the directions, even and odd. Being such, He exists in the centre of the worlds (Rg. I - 164-3); it is repeated as (Rg. X - 177-3). There are other mantras which make similar statements supporting this one. (Cf. Ai. Ar. II-1-6; Tait. Sec. V-6-15; Sata. Br. XIV-1-4-1-11; Nirukta XIV-3). Again, “He Purusha, went up with his three feet. His one foot was the universe. He spread Himself all round as 'two ), one taking food and the other not taking food" (Rg. X-90-4). In this mantra also, only one Purusha is
