Moreover on account of distinctive qualities, the associate of the Jiva in the heart is the Supreme Self. — 43.

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SUTRA I. 2. 12.

विशेषणाच्च॥१.२.१२॥

viśeṣaṇācca ..1.2.12..

… Visheshanat, on account of distinctive qualities. … Cha, and.

COMMENTARY

In this section of the Katha Upanishad we find distinctive attributes of the Jiva and the Lord alone, such as the Jiva is represented as the one who meditates, and the Lord as the object meditated upon, Jiva as the person attaining and the Lord as the object attained. Thus from verse I. 2. 12, quoted above it is clear that the Jiva is the subject meditating and the Lord is the object of meditation. Even in the present text also, the words «light» and «shade» distinctly point to the fact that the Jiva is possessed of small knowledge and the Lord as having all knowledge. Moreover the text I. 3. 3, declares in the passage «know the self to be sitting in the chariot» and the body to be the charioteer and the passage, «But he who has understanding for his charioteer and holds the reins of the mind, he reaches the end of his journey and that is the highest place of Vishnu». This refers to Jiva as that which attains, and the Paramatman as that which is to be attained. These distinctive attributes show that the associate of the Jiva is neither Prana nor Buddhi but the Supreme Self.

Note: We give the whole of the first nine verses of the third Valli here:

1. There are the two (aspects of the Lord) the drinkers of truth, existing in the body obtained by good works, both dwelling in the cavity of the heart, in the most highly splendid Parana (i.e., Vayu). The knowers of Brahman and those who perform the five great sacrifices and observe the triple Nachiketa Fire, describe these as shade and the sun.

2. I know the Lord Vishnu both as the Spirit in the Nachiketa Fire, and as the refuge of aft His worshippers, the imperishable Supreme Brahman, the Giver of security, to the frightened voyagers on the ocean of Samsara, — the Lord dwelling in the shore opposite to Samsara (as the World-Spirit directing the Muktas).

3. Know thou the Jiva Atma as seated in the Chariot, the body even as the car; the Buddhi, as the driver and Manas as the reins.

4. The wise say that the senses are the horses and the objects their roads; they also say that the Atma, joined with the senses and the mind (only, but devoid of Buddhi) is the sufferer (enjoyer).

5. But he who is without discrimination, and with Manas out of harmony, his senses are always uncontrolled like the unbroken horses of a driver.

6. But he who discriminates, and has Manas always harmonized, his senses are controlled, like the good horses of the driver.

7. He who is without discrimination, with the Manas uncontrolled, being always impure, never reaches the place, but returns again to the world.

8. But he who discriminates, with the Manas always harmonized and (senses) pure, verily he (reaches) that place from which he is not born again.

9. But the man who has reason for his charioteer, and holds the reins of Manas, he reaches the end of the road, that highest place of Vishnu.

Adhikarana IV — The Person in the eye is Brahman

Vishaya: In the Chhandogya Upanishad (IV, 15, 1-4) we read:

1. He said: This person who is seen in the eye is the Self, (called Vamana). This is the Immortal, the Fearless. This is Brahman. Nothing clings to this. Because (such a person resides in the eye), therefore, if any one drops melted butter or water on it, it runs away on both sides (and does not cling to the eye).

2. The wise call Him the Samyadvama (the most beautiful), because all objects of beauty enter into Him. All beautiful objects enter into him who knows Him thus.

3. He verily is called Vamani (the Giver of beauty), because He alone gives beauty to all. He who knows Him thus gives beauty to all (beings inferior to himself).

4. He is also Bhamani (Resplendent), for He shines in all worlds. He who knows this thus, shines in all worlds.

5. Now when such persons die, whether (their relations) perform their death ceremonies or not, they go to the plane of the Ray, from the Ray-plane to the Day-plane, from the Day-plane to the Bright-fortnightly plane, from the Bright-fortnightly plane to the Northern six-monthly plane, from the six-monthly plane to the Solar plane, from the Solar plane to the Lunar plane, from the Lunar plane to the plane of Sarasvati, (from that they reach to the plane of the chief Vayu) who is her Lord and the beloved of God.

6. He leads them to Brahman. This is the path guarded by the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to this round of humanity, yea, they do not return.

Doubt: The doubt here arises, whether the person abiding within the eye is the reflection of the Self or some Divine Being presiding over the organ of sight or the Jiva or the Supreme Self.

Purvapaksha: The Purvapaksha maintains that it may be the reflection of the Self, for the text refers to the person seen as supported by the eye, and as directly perceived by a person in the retina of another, therefore, it must be the reflection of that person as seen in the mirror of the eye. Or it may be the presiding Deity of the organ of the eye, for we find in Brihadaranyaka Upanishad V., 5. 2, such a being described.

Now what is true, that is the Aditya (the sun), the person that dwells in yonder orb, and the person in the right eye. These two rest on each other, the former resting with his rays in the latter, the latter with his Pranas (senses) in the former. When the latter is on the point of departing this life, he sees that orb as white only and those rays (of the sun) do not return to him.

Or it may be the individual soul or Jiva, for when the soul perceives an external object through the eye, it for the time being comes in contact with the organ of the eye, and so the person in the eye spoken of in this Chhandogya text cannot be the Supreme Self, but may be any one of these three.

Siddhanta: To this the author replies by the following Siddhanta Sutra, demonstrating that the person within the eye referred to in this text is the Lord.

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