kāśo’rthāntaratvādivyapadeśāt ..1.3.41..

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jyotirdarśanāt ..1.3.40..

.. Jyotih, light, the supreme lordliness…. Darshanat, on account of being seen.

40. The Person of the size of a thumb and the thunderbolt must refer to Brahman, because we see that He is called light (possessing lordliness) in a passage immediately preceding it, — 104.

COMMENTARY

In the same Upanishad, Valli V, verse 15, we find the following:

Him the sun does not illumine, nor the moon and the stars. Nor do these lightning’s, much less this Fire illumine Him. When He illumines all (the Sun etc.) then they shine after (Him with His light). This whole universe reveals His light (in His light and its light is His).

Between this verse and the next verse, II., 6. 3, occurs this verse relating to the thunderbolt That next verse is given below:

3. From terror of Brahman fire burns; from terror, the sun burns; from terror India and Vayu, and Death, as the fifth, runs away.

Therefore, the Vajra must mean Brahman. Everywhere, in fact, the Upanishad texts describe Brahman as possessing Supreme luminousness. Therefore, in this Vajra passage also, which comes immediately after the passage describing luminosity and before the passage describing fear, it must mean Brahman. Moreover, the Person of the size of the thumb who is described for the purposes of meditation as extremely luminous and holding an upraised thunderbolt in His hand, refers to Brahman and not to an inferior deity.

Adhikarana X — The Akasha is Brahman

In the Chhandogya Upanishad we read:

The ether is the evolver of forms and names. That within which these forms and names are (or ‘that which is within or without these forms and names’) is Brahman, the Immortal, the Self (VIII., 14).

Doubt: A doubt here arises whether the being here called Akasha or ether means the Mukta Jiva, who has shaken off all bonds, or the Supreme Self?

Purvapaksha: The Purvapakshin says, the Akasha here refers to the Mukta Jiva. For in the clause immediately preceding it the Mukta Jiva is described as a horse that has shaken off all dust, etc., from his hair, or as the moon free from eclipse in the following verse:

Shaking off all evil, as a horse shakes his hair, and as the moon frees himself from the mouth of Bahu; having shaken off the body I obtain, satisfied, the uncreated world of Brahman.

Moreover, in this very passage the words «Te yad antara tad Brahma» that which is without forms and names is Brahman — shows that the Jivatman is meant, when in the state of Mukti, it throws off all forms and names. And Jivatman can very appropriately be called the upholder or evolver of name and form, because previous to Mukti, it assumes all forms and names such as of a Deva and man, etc. And it may very well be called Akasha in the sense of Prakasha or splendour or luminosity. The passage, therefore, refers to the Released soul, and it is called here Brahman, the Immortal, because it attains that state.

Siddhanta: The Akasha here means Brahman, as is shown in the following Sutra:

SUTRA I. 3. 41.

आकाशोऽर्थान्तरत्वादिव्यपदेशात्॥१.३.४१॥

.. akasha, ether, space … Arthantaratvadi, different meaning, etc., Artha = meaning, Antaratva = differentness, Adi = etc., for other reasons, … Vyapadeshat, on account of the designation.

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