The Jiva is not the being referred to in the Mantra «Satyam, etc»., because of the impossibility of such a construction. — 16.

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SUTRA I. 1. 16.

नेतरोऽनुपपत्तेः॥१.१.१६॥

netaro’nupapatteḥ ..1.1.16..

Na, not. … Itarah, the other: i.e., the Jiva. … An-upapatteh, because of the impossibility, non-reasonableness.

COMMENTARY

The «other» ‘Itara’ of the Sutra refers to the Jiva. The Jiva, even in the state of Mukti, is not referred to by the Mantra «Satyam jnanam etc»., because such a construction can not be put upon that verse. For the Mantra says: ‘…’ «He who knows Brahman win is Satyam and Jnanam and Anantam, etc., enjoys all blessings, at one with the all-enjoying Brahman». Here the Jiva and the Brahman are distinctly shown as separate, for they both enjoy blessings together and concurrently. The word ‘Vipashchita’ is used in the above Mantra. It literally means «He whoso Chit or mind sees (Pashyati) diverse (Vividha) objects». [The word ‘Pashya’ has become Pas by Prishodaradi Gana (Panini VI., 3. 109). The word ‘Vi’ is applied to Brahman, because He is the past-master in the art of enjoyment. The Jiva when free from Avidya enjoys all blessings along with Brahman; namely, in the matter of enjoyment he becomes almost a peer of Him. The word ‘Ashnute’ in the above text is a Vaidic anomaly. It is derived from the root ‘As’ to eat, and the Vikarana Sna ought to have been used along with it; but by anomaly it has taken the Vikarana Sna, and is declined in the Atmanepada; instead of ‘Ashnati’, we have ‘Ashnute’. This anomaly is according to Panini Sutra, III., 1. 85.] Though the Jiva, when Mukta, is a companion of Brahman, in the matter of enjoyment, yet superiority is to be given to Brahman even here.

The devotee does not become superior to Brahman, though Brahman becomes the friend and the lover of the Jiva. As says the Bhagavata:

«My devotees bring me under their control as the devoted wives bring their loving husbands under their control».

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