The being described in the Mantra portion «Satyam jnanam» is not Jiva, though Mukta, because there is a declaration of difference. — 17.

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SUTRA I. 1. 17.

भेदव्यपदेशाच्च॥१.१.१७॥

bhedavyapadeśācca ..1.1.17..

… Bheda, difference …. Vyapadeshat, because of the declaration.

COMMENTARY

We find in the same Valli (Taitt. Up. 7. 1. see Sutra 14): «That which is self-made is the most sweet. Only after tasting the sweetness of that sweet one, does one perceive what is Ananda». This shows that after tasting the sweetness of that Anandamaya, who is referred to in the Mantra portion as Brahman, the Jiva comes to perceive the real nature of Ananda. This also shows, that even in the state of Mukti, the Jiva is the perceiver and Anandamaya is the perceived; and thus there remains a difference between a perceiver and perceived even in that condition.

Though the texts like these ‘…’ «even becoming like Brahman, he attains Brahman», etc., (Br. Up. IV., 4. 6) apparently show that Jiva and Brahman become one, yet as a matter of fact, they do not declare the non-separateness of the Jiva and Brahman. The sense of these passages is this that the Jiva becomes like Brahman and not actually Brahman, for the attainment of Brahman means the attaining of similarity with Brahman, for a being merged in Brahman is included in the term Brahma-bhuya ‘one who has become Brahman’. (In other words, the phrase Brahma-bhuya means Brahmapya, one who has reached Brahman.) Thus says the Shruti: «Niranjanam paramam samyam upaiti» (Mand., Up., III., 1. 31) «shaking off good and evil, he reaches the highest similarity». So also in the Gita, XIV., 2, we find: «Having taken refuge in this wisdom and being assimilated to my own nature, they are not reborn». The word ‘Eva’ denotes also likeness. As we find in the following: «The words «Vava», «Yatha», «Tatha», ‘Eva’, and ‘Iva’ have the meaning of similarity». Therefore, Brahma ova means «like Brahman».

Objection: The Sattva guna of Prakriti causes bliss (Ananda). It is light and the cause of luminosity or knowledge. This Sattva guna, by modification, becomes the cause of bliss. Therefore, the Pradhana or Matter is Anandamaya and not Brahman.

Answer: This objection the author answers by the following:

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