attā carācaragrahaṇāt ..1.2.9..

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8. If it be objected, that there will be the connection with experience of pleasure and pain, were Brahman to abide in the same body as the Jiva, we reply, not so, because there is a difference peculiar with regard to this connection. — 39.

COMMENTARY

The word Sambhoga in the Sutra denotes mutual experience or common experience. The force of Sam, ‘…’ in Sambhoga, is that of Saha; just as we find in the word Samvada. Ishvara is not affected by the suffering or enjoyment of the Jiva. Why? Because «there is a difference. The sense is this. The mere dwelling within a body is not the cause always of experiencing the pleasures or pains connected with that body. The experience is subject to the influence of the good and evil deeds. And Ishvara has no such Karma; for we read: ‘…’ ‘one of the two eats the sweet fruit, the other one looks on without eating’. (Mund. Up., III., 1. 1.) Similarly in the Gita the Lord says: ‘The Karmas do not touch Me and I have no «attachment to the fruit of Karma’.

Adhikarana II —The Eater is Brahman

Vishaya — In the Katha Upanishad we find the following verse:

«He for whom the Brahmanas and the Kshatriyas have both become the food, and Death is whose sauce, who then knows where He is». (Kath. Up., I., 2. 25.)

Doubt: Here the words «Food» and «Sauce» indicate that there is an eater. The doubt arises who is this Eater? Is it Fire or is it the Jiva, or is it the Supreme Self?

Purvapaksha: The Fire is the Eater meant here, because there is nothing specific in that Verse which would show that it is not the Fire referred to there, and the question and answer also would indicate the same thing. There is a well-known Shruti that Fire is the Eater, (Br. Up., I, 4. 6.)

Or the Eater may be the Jiva, because eating is an action, and action is appropriate to the individual soul, and not to the Supreme Self, who is free from all actions. Moreover, the Shruti itself in another passage declares that the Jiva eats the sweet fruit, while the Supreme Self looks on without eating. (Mund. Up., III, 1. 1; Kath. Up., III, 1.)

Therefore the Eater is the Jiva.

Siddhanta: To this objection the author answers by the following Siddhanta Sutra:

SUTRA I. 2. 9.

अत्ता चराचरग्रहणात्॥१.२.९॥

… Atta, the Eater is the Supreme… Charachara, the moveable and immoveable. …Grahanat, because of His seizing or containing, or taking up as food.

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