individual soul is meant, we say that what is there referred to is) rather (the individual soul in so far) as its real nature has become manifest (i.e. as it is non-different from Brahman).
Uttarat: from the subsequent texts of the Sruti; Chet: if; Avirbhuta-svarupat: with its true nature made manifest; Tu: but.
The ar gu ment in sup port of Su tra 14 is con tin ued.
An ob jec tion is again raised by the Purvapakshin to jus tify that the ‘small Akasa’ (Dahara) re fers to the in di vid ual soul. Prajapati at the out set de clares that the Self, which is free from sin and the like is that which we must try to un der stand Chh. Up. VIII-7-1. Af ter that he points out that the seer within the eye i.e. ‘the in di vid ual soul is the Self’, Chh. Up. VIII-7-3. He again ex plains the na ture of the same in di - vid ual soul in its dif fer ent states. “He who moves about happy in dreams is the Self” Chh. Up. VIII-10-1. “When a man be ing asleep, re - pos ing, and at per fect rest sees no dreams, that is the Self” Chh. Up. VIII-1l-1. The qual i fy ing terms ‘Im mor tal, fear less’ used in each of these de scrip tions of the self show that the in di vid ual soul is free from sin or evil and the like. Ob vi ously the in di vid ual soul is meant here be - cause Brah man is free from the three states viz. wak ing, dream and deep sleep. It is also said to be free from evil. There fore ‘small Akasa’ re fers to the in di vid ual soul or Jiva and not to Brah man.
The Su tra re futes this. The Su tra uses the ex pres sion “He whose na ture has be come man i fest”. Prajapati fi nally ex plains the in - di vid ual soul in its true na ture as iden ti cal with Brah man. The ref er - ence is to the in di vid ual soul in its true na ture as iden ti cal with Brah man or, in other words, who has real ised his one ness with Brah - man and not to the in di vid ual soul as such. “As soon as it has ap - proached the high est light it ap pears in its own form. Then It is the High est Purusha” Chh. Up. VIII-12-3. The in di vid ual soul is free from evil etc., when it be comes iden ti cal with Brah man and not when it is en vel oped by lim it ing ad juncts and re mains as the fi nite Jiva or em - bod ied soul. Agency (Kartritva), en joy ing (Bhoktritva), like and dis like (Raga-dvesha) in di cate Jivahood. If these are re moved the in di vid ual soul shines as Brah man.
As long as the in di vid ual soul does not free it self from Avidya (ig - no rance) in the form of du al ity and does not rise to the knowl edge of the Self or Brah man, whose na ture is un change able and Satchidananda which ex presses it self in the form ‘I am Brah man’, so long it re mains as an in di vid ual soul. The ig no rance of the Jiva may be com pared to the mis take of a man who in the twi light mis takes a post for a man, a rope for a ser pent.
When it gives up the iden ti fi ca tion with the body, sense or gans and mind, when it real ises its iden tity with the Su preme Brah man it be comes Brah man it self whose na ture is un change able and Satchidananda, as is de clared in Mun. Up. III-2-9 “He who knows the high est Brah man be comes even Brah man”. This is the real na ture of the in di vid ual soul by means of which it arises from the body and ap - pears in its own real form.
Why a ref er ence has at all been made to Jiva in this Sec tion treat ing of Dahara, you will find an an swer in the fol low ing Su tra.
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Anyarthascha paramarsah I.3.20 (83) And the reference (to the individual soul) is for a different purpose.
Anyarthah: for a different purpose; Cha: and; Paramarsah:
reference.
The ar gu ment in sup port of Su tra 14 is con tin ued.
The ref er ence to the in di vid ual soul has a dif fer ent mean ing. The ref er ence to the in di vid ual soul is not meant to de ter mine the na - ture of the in di vid ual soul, but rather the na ture of the Su preme Brah - man. The ref er ence to the three states of the in di vid ual soul is meant not to es tab lish the na ture of Jiva as such, but to show fi nally its real na ture (Svarupa) which is not dif fer ent from Brah man.
An other ob jec tion is raised. The text de scribes this ‘Dahara’ as oc cu py ing a very small space in the heart, and be cause ‘Dahara’ is so small and Jiva is also small, there fore, ‘Dahara’ must be Jiva men - tioned sub se quently. The fol low ing Su tra gives a suit able an swer.
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Alpasruteriti chet taduktam I.3.21 (84) If it be said that on account of the scriptural declaration of the smallness (of the ether) (the Brahman cannot be meant) (we say that) that has already been explained.
Alpasruteh: because of the Sruti declaring its smallness; Iti: thus; Chet: if; Tat: that; Uktam: has already been explained.
The ar gu ment in sup port of Su tra 14 is con cluded.
The Purvapakshin or the ob jec tor has stated that the small ness of the ether stated by the Sruti “In it is that small ether” does not agree with Brah man, that it may how ever re fer to the Jiva or the in di vid ual soul which is com pared to the point of a goad. This has al ready been re futed. It has al ready been shown un der I.2.7 that small ness may be at trib uted to Brah man for the pur pose of med i ta tion (Upasana). The same ref u ta tion is to be ap plied here also. That small ness is con tra - dicted by that Sruti text which com pares the ether within the heart with
the uni ver sal ether “As large as is this ether so large is the ether within the heart”.
Anukrityadhikaranam: Topic 6 (Sutras 22-23) Everything shines after Brahman
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Anukritestasya cha I.3.22 (85)
On account of the acting after (i.e. the shining after) (that after which sun, moon, etc. are said to shine is the Supreme Self) and (because by the light) of Him (everything else is lighted).
Anukriteh: because of the acting after, from imitation, from the
following; Tasya: its; Cha: and.
A pas sage from the Mundaka Upanishad is taken now for dis - cus sion.
We read in Mundaka Upanishad II-2-10 and Kathopanisad II-ii-15 “The Sun does not shine there nor the moon and the stars, nor these lightnings, much less the fire. Af ter him when he shines ev ery - thing shines; by the light of him all this is lighted.”
Now a doubt arises whether “he af ter whom when he shines ev - ery thing shines, and by whose light all this is lighted” is some ef ful gent sub stance, or the Su preme Self.
The ‘shin ing af ter’ men tioned in the text “Af ter him when he shines ev ery thing shines” is pos si ble only if the Su preme Self or Brah man is un der stood. An other Sruti de clares of that Su preme Self, “His form is light, his thoughts are true” Chh. Up. III-14-2. “Him the gods wor ship as the light of lights, as im mor tal time” Bri. Up. IV-4-16.
The clause “On ac count of the act ing af ter” points to the ‘shin ing af ter’ men tioned in the text un der dis cus sion.
That the light of the Sun etc., should shine by some other ma te - rial light is not known. It is ab surd to say that one light is lighted by an - other. We do not know of any phys i cal light, ex cept the sun, that can light Brah man.
The man i fes ta tion of this whole uni verse has for its cause the ex is tence of the light of Brah man, just as the ex is tence of the light of the sun is the cause of the man i fes ta tion of all form and colours. Brah - man is self-lu mi nous. It re mains in Its own glory. It il lu mines the sun, the moon, the stars, the light ning, the fire, the senses, the mind and the in tel lect and all ob jects. It does not need any other light to il lu mine it. Sruti texts like “Brah man is the light of lights (Jyotisham Jyotih)” clearly in ti mate that Brah man is Self-ef ful gent. It is quite pos si ble to deny the shin ing of sun, moon etc., with ref er ence to Brah man, be - cause what ever is seen is seen by the light of Brah man only. As Brah - man is Self-ef ful gent, it is not seen by means of any other light.
Brah man man i fests ev ery thing else but is not man i fested by any thing else. We read in Bri. Up. “By the Self alone as his light man sits” IV-3-6. The word ‘Sarvam’ de notes that the en tire world of names and forms is de pend ent on the glory of Brah man. The word ‘anu’ in ti - mates that the ref er ence is to Brah man be cause it is from Him that all ef ful gence is de rived.