And because the text refers only to that person who possesses joy, therefore, it must refer to the Supreme Self, and not the Jiva, who has not joy but misery. — 40.

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15. And because the text refers only to that person who possesses joy, therefore, it must refer to the Supreme Self, and not the Jiva, who has not joy but misery. — 40.

COMMENTARY

In a previous passage of the Chhandogya Upanishad (IV., 10. 5) it has been said that joy ‘..’ is Brahman and space ‘..’ is Brahman. The Brahman who is described in that passage as possessing unlimited joy or bliss, is again referred to in this passage, as the person dwelling within the eye. Therefore, the context refers to Brahman, and it would be doing violence to the context, if the person within the eye is interpreted to mean a being other than the Supreme Self. No doubt, that between the passage stating that Brahman is Infinite Joy, and the present passage, there intervenes the subsidiary Vidya called the Agni Vidya or the science of fire, but as this Agni Vidya is subsidiary to Brahma Vidya, it cannot be said to break the context Therefore, the text Brahman is joy (IV, 10. 5.) is connected with the present text under discussion (IV, 15. 1.) inspite of the intervening text of Agni Vidya.

By using the word Vishishta in the Sutra, it is indicated that attributes like Intelligence, Infinity, etc., refer to Brahman.

SUTRA I. 2. 16.

श्रुतोपनिषत्कगत्यभिधानाच्च॥१.२.१६॥

śrutopaniṣatkagatyabhidhānācca ..1.2.16..

… Shruta. heard. … Upanishatka, Upanishad. Gati, way, course. …. Abhidhanat, because of the statement. .. Cha, and.

16. And because there is description given in this passage, of the same sort of salvation, obtained by the person who worships the person in the eye, as is obtained by persons who have heard the Upanishad and worship the Supreme Brahman. — 47.

COMMENTARY

In other texts of the Upanishad we hear of the path called the Devayana, on which go the souls of the liberated, who have heard the Upanishad and have understood the mystery of Brahman. This path by which the knowers of Brahman go to salvation, is the way by which the knower of the person in the eye also goes, for the Teacher Upakoshala describes that the knower of the person in the eye goes by Devayana. For he says: «They go to light, from light to day, etc». Since the result as regards Mukti is the same, both of the person who knows Brahman and of him who knows the person in the eye; therefore, the person in the eye and Brahman are one and the same.

The next Sutra shows that it is not impossible for the above text to mean either the reflected Self or the presiding deity of the eye or the Jiva.

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