The Mukta Jiva is not identical with Brahman, because of such words as Lord, etc., applied to Him in that passage. — 107.

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SUTRA I. 3. 43.

पत्यादिशब्देभ्यः॥१.३.४३॥

patyādiśabdebhyaḥ ..1.3.43..

.. Pati, Lord, Protector. .. Adi, et cetera, and the res. … Shabdebhyah, words. Paty-adi-shabdebhyah, on account of words like Pati, etc.

COMMENTARY

In that passage of the Brihadaranyaka Upanishad, we find the words Pati, etc., employed, which shows that the Mukta Jiva could not have boon meant:

And that is that great unborn Self, who consists of knowledge, is surrounded by the Prana, the ether within the heart. In it there reposes the ruler of all, the lord of all, the king of all. He does not become greater by good works, nor smaller by evil works. He is the Lord of all, the King of all things, the Protector of all things. He is a bank and a boundary, so that these worlds may not be confounded.

This shows that Brahman is different from the Mukta Jiva. For we cannot predicate the lordliness over all, the ruling of all, the kingship of all to Mukta Jiva, for the Sutra, IV, 4-17, declares that the released soul does not possess the power to create the universe, etc. Moreover, in the Taittiriya Aranyaka we find that Brahman alone is the dweller within of all beings, and their Ruler.

For He is described as: ‘…’

Nor can it be said that the difference between the Jiva and Brahman is due to the Upadhi or limiting adjunct only, and therefore, is phenomenal and not real; because we find in the Scriptures that the difference exists even in the state of Release. In the Adhikarana Sutra II., 3. 41, this will be explained further on, whore it will be taught that the statement that ‘Ayamatma Brahma — «self is Brahman» is true only in the sense that the Jiva is a part of Brahman, and it has some of the attributes of Brahman. Similarly, the sentence ‘Becoming Brahman he attains Brahman’ means that the eight-fold attributes become manifest in the Jiva and thus he resembles Brahman; and this is the meaning of the phrase «Becoming Brahman», for other texts like ‘Paramam samyam upaiti’ — he reaches the highest similarity’ also show that similarity only is reached and not identity. The phrase «Reaching Brahman» is attaining this similarity. Therefore, Jiva is always different, from Brahman, whether it be in the state of bondage or of release. This being established, it follows that the Akasha said to be the evolver of name and form in Chhandogya. Upanishad VIII., 14, is Brahman and not any released soul. This difference between Jiva and Brahman was established in the Sutras I., 1. 16 & 17 also. But there it was done in a general way, while in the present Sutra it is specifically established that even in the state of Mukti, the Jiva retains its separate identity.

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