The text designates the Supreme Self as different from the Jiva, whether it be in the state of deep sleep or at the time of departure. — 106.

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COMMENTARY

The word Vyapadeshat (on account of designation) of the last Sutra is understood here also, and must be supplied here in order to complete the sense. In the above passage of the Brihadaranyaka Upanishad, no doubt can properly arise that the Mukta Jiva is identical with Brahman. Because the text there sharply and clearly draws the distinction between the Jiva and Brahman, whether that Jiva be in the state of deep sleep or nt the point of death. In the state of deep sloop the Jiva is said to be embraced by the Lord in the passage, Brihadaranyaka Upanishad, IV, 3-21.

Now, as a man when embraced by beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the Intelligent (Prajna) Self (Brahman) knows nothing that is without, nothing that is within. This indeed is his (true) form, in which his wishes are fulfilled, in which the self (only) is his wish, in which no wish is left, free from any sorrow.

Similarly, the difference between the Jiva on the point of death, and Brahman is shown in the passage IV, 4-35, where the Jiva is described as groaning, mounted by Brahman, who carries «it along thus out of the body:

Now as a heavy-laden carriage moves along groaning, thus does the Jivatman, mounted by the Intelligent Self (Brahman), moves along groaning, when a man is thus going to expire. (IV, 3-35).

Now it is impossible that the unconscious, the little knowing Jiva, either lying in deep sleep or departing from the body, should at the same time be embraced or mounted by itself, being all-knowing. Nor can the embracing and mounting Self be some other Jiva; for no such Self can be all-knowing.

The objector says: «The point at issue is, whether the Mukta Jiva is or is not identical with Brahman. You have only established that the Jiva in the state of deep sleep and while expiring, is different from Brahman. That we admit also, for in these two states the Jiva still has an Upadhi». This objection is answered by the next Sutra:

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