suṣuptyutkrāntyorbhedena ..1.3.42..

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41. The word Akasha here refers to the Supreme Self, and not to the Released soul, because it is a designation of something different from the individual soul, and for other reasons also — 105.

COMMENTARY

The sense of the Sutra is this. The power of evolving name and form is proved here not to belong to the freed soul, but to Akasha. The Jivatman, when in bondage, cannot evolve name and form, because it has not the power; on the contrary, it is under the influence of Karma, and is itself involved in name and form, and is incapable, therefore, to evolve them. Nor can it evolve name and form in its Released state, because the Sutra, IV, 4. 17, expressly states that in the state of Release the Jiva does not take part in the world business, while the Supreme Self is mentioned in all Scriptures, as the Creator of the universe and to be the evolver of names and forms. Thus … entering into them with this Living Self, let me evolve names and forms (Chh. Up., VI, 3).

Therefore, it must be understood that the Highest Self is the Akasha of this passage.

The word Adi, «etc»., in the Sutra refers to the Brahmahood: the unconditioned greatness, etc., mentioned in the said passage. For Brahmahood, that is greatness, and so on, in their unconditioned sense, belong to the Highest Self only. Nor is it right, as the Purvapakshin says, that the clause immediately preceding it refers to the Mukta Jiva. On the contrary, the clause «I obtain the Brahma-world» shows that the topic immediately preceding it is Brahman, which the Released soul obtains. The word Akasha, moreover, means all-pervading, and it is inapplicable to Jiva, while its application to the Supreme Self is a well-known thing.

Purvapaksha: An objection is raised: Let it be so, yet it does not establish that there is a separate Brahman other than and different from the Mukta Jiva; and therefore, all these are attributes of the Mukta Jiva; because there is no difference between the two and so all your above argument has no force. Thus in the Brihadaranyaka Upanishad, IV, 3. 7, the Jiva in the state of its bondage is first described in the passage:

«Who is that Self?» Yajnavalkya replied: «He who is within the heart, surrounded by the Pranas (senses), the person of light, consisting of knowledge. He, remaining the same, wanders along the worlds, as if thinking, as if moving during sleep (in dream), he transcends this world and all . the forms of death (all that falls under the away of death, all that is perishable)».

The text then goes on to describe this very Jiva when it attains Mukti as Brahman. That passage is the following:

«That Atman is indeed Brahman, the Vijnanamaya», etc. (IV, 4-5).

This shows that the released soul is identical with Brahman. Similarly in another passage of the same, after describing the state of ‘Mukti in the words: ‘Anakamayamanah, etc., free from all desires, etc»., the Scripture goes on to say: «Having become Brahman, he goes to Brahman» (IV, 4-6).

Note: We give below the whole of this passage:

«And there is this verse: ‘To whatever object a man’s own mind is attached, to that he goes strenuously together with his deed; and having obtained the end the (last results) of whatever deed he goes here on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action».

«So much for the man who desires. But as to the man who does not desire, who not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital spirits do not depart elsewhere, — being Brahman, he goes to Brahman». (Br. Up., IV, 4. 6.).

This also shows that the Jiva in the state of Mukti is identical with Brahman. In the conclusion of that text also, the same fact is repeated when describing the fruit of Brahmajnana:

This great, unborn Self, undecaying, undying, immortal, fearless, is indeed Brahman. Fearless is Brahman, and he who knows this becomes verily the fearless Brahman (IV, 4 25).

Thus the beginning, the middle, and the end, of this pas-age shows, that the Jiva in the state of Mukti is identical with Brahman, therefore, wherever in the Upanishads we had any statement that Jiva is separate from Brahman, it must be understood that the difference is created by Upadhi or limiting adjunct; such as, the difference between the Ghatakasha and Mahakasha, the space within the jar and space outside it. There is no difference between these two, and when the Upadhi or the jar is broken, the space remains the same. So when the Upadhi of the Jiva is broken, the Jiva becomes Brahman, and attains to his own greatness. Jiva in this state may very well be called the Creator of the universe, etc., for it manifests then the divine attributes of creation, etc. Thus there is no difference between the Mukta Jiva and Brahman.

Siddhanta: This objection is answered by Badarayana in the following.

SUTRA I. 3. 42.

सुषुप्त्युत्क्रान्त्योर्भेदेन॥१.३.४२॥

.. Sushupti, the dreamless sleep, deep sleep. … Utkranti, departing at the time of death. Sushuptyutkrantyoh, in deep sleep and departing. … Bhedena, by the difference.

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