(Note: Chapter 1.2 was on the lower truth (and not transcribed in this effort) 2.1 returns to the highest truth.)
tadetat satyam. yathā sudīptāt pāvakād visphuliṅgāḥ sahasraśa prabhavante sarūpāḥ. tathākṣarād vividhāḥ somya bhāvāḥ prajāyante tatra caivāpi yanti. (2.1.1)
tad – that; etat – this; satyam – is the truth; somya – Oh pleasing one; yathā – just as; sudīptāt – well-lighted; pāvakāt – from the fire; sahasraśaḥ – in thousands; visphuliṅgāḥ – sparks; prabhavante – come out; sarūpāḥ – of the same nature (as of the fire); tathā – so too; akṣarāt – from the Brahman; vividhāḥ – varieties of; bhāvāḥ – beings; prajāyante – are born; ca – and; tatraiva – into that alone; apiyanti – they go back
This is the truth, oh pleasing one! From a well-lighted fire how innumerable sparks of the same nature as fire come out, so too, varieties of beings are born from the Brahman that is akṣara, and they go back into that alone.
The spark example is excellent if one understands it properly. Otherwise, it can create all kinds of problems. Here, the example is not meant to show that the sparks come from the fire and go back into the fire, but it is to point out that one fire alone is in the form of many sparks due to many upādhis. The spark has some kind of upādhi-viśeṣa, attributes of a limited form. It is fire with a dimension of its own. With this conditioning, the fire is called a spark. Therefore, we use two different words, ‘spark’ and ‘fire’. The sparks are many, but all of them are one fire. That is the extent of the example here.
~Dayananda
This is the truth, as from the flaming fire thousands of sparks similar to its form (nature) issue forth; so from the Immortal (Brahman) O My beloved youth! Diverse (manifold) beings (jīvas) originate and they find their way back into it.
In this second chapter, the attempt is to paint for us an idea of a supreme Knowledge with its contents, functions and qualities. The Supreme, being Infinite, will not, and cannot come within the expressiveness of language which is but an expression of the finite. The Infinite cannot be expressed in terms of the finite and yet, no other scripture in the world, we can most assuredly say, has succeeded in pointing out to us the Infinite so successfully as the Upaniṣads have done. Some wondrous expressions pointing to the Infinite and some perfect techniques of explanation are employed in this chapter. In short, we may say that without this chapter Muṇḍakopaniṣad could not have been considered as a scripture at all.
~Chinmayananda
THIS IS THE TRUTH: As, from a blazing fire, sparks essentially akin to it By forth by the thousand, so also, my good friend, do various beings come forth from the imperishable Brahman and unto Him again return.
TRUTH: The truth here referred to is the ultimate Truth, in contrast to the truth mentioned in I. ii. I. The latter is only a relative truth, being the object of the lower knowledge and also heing associated with work and its results. The truth stated here is the goal of the Higher Knowledge.
As, FROM ETC: Brahman, the goal of the Higher Knowledge, is realized only in immediate and direct awareness. It cannot be objectified like a physical thing or a mental idea. For that reason Brahman is here described to the disciple indirectly, by means of an illustration, to make it as clear as an object of direct perception.
~Nikhilananda
This is the Truth: just as sparks come out of the blazing fire by the thousands, even so, many kinds of beings come forth from the Immutable Supreme and then they return to It.
~Sri M
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