nāṇuratat śruteriti cenna itarādhikārāt ..2.3.20..

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SUTRA II. 3. 20.

नाणुरतत् श्रुतेरिति चेन्न इतराधिकारात्॥२.३.२०॥

nāṇuratat śruteriti cenna itarādhikārāt ..2.3.20..

… Na, not … Anuh, atom. Atat, not that, namely, opposite of Anu. … Shruteh, because of a Shruti or scriptural text. … Iti, thus. … Chet, if. … Na, not. … Itara, the other, namely, the Supreme Self and not the Jiva self. … Adhikarat, because of the context or topic.

20. If this be said that «the soul is not atomic because there is scriptural text contrary to that», we reply, it is not so. That text refers to the Supreme Self, because that is the context, — 238.

COMMENTARY

Purvapaksha: The Jiva is not atomic, says the Purvapakshin, because in the Brihadaranyaka Upanishad, he is described as infinite. The original text is given below (IV., 4. 22):

And he is that great unborn Self, who consists of knowledge, is surrounded by the Pranas, 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. Brahmanas seek to know him by the study of the Veda, by gifts, by sacrifice, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (for Brahman) only, mendicants leave their homes.

Here the Atma is described as Mahat or great; it, therefore cannot be small or atomic. This objection is raised in the first part of the Sutra and the answer is given in its second half.

Siddhanta: The Atma referred to in this Shruti is not the Jiva-Atman, but the other or the Parama-Atman, because the topic here is that of the Supreme Self, and not of the individual soul. No doubt the subject is started in the Brihadaranyaka Upanishad, IV., 3. 7, by the following description of the Jiva self:

Janaka Vaideha said; «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 two 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 sway of death, all that is perishable).

Yet in the middle IV., 4. 13, the topic started is that of the Supreme Self and consequently the word Mahat refers to Parama-Atman and not to the Jiva. The passage is given below:

Whoever has found and understood the .Self that has entered into this patched together hiding-place, He indeed is the creator, for He is the maker of everything, His is the world, and He is the world itself.

This verse and the verses which follow it all describe the Supreme Self and consequently the word Mahat used in one of these verses (IV., 4. 22) cannot refer to the Jiva-Atman but shows the greatness of the Supreme Self. To understand the whole argument, those verses are also given below:

14. While we are here, we may know this; if not, I am ignorant, and there is great destruction. Those who know it, become immortal, but others suffer pain indeed.

15. If a man clearly beholds this Self as God, and as the Lord of all that is and will be, then he is no more afraid.

16. He behind whom the year revolves with the days, Him the Gods worship as the light of lights, as immortal life.

17. He in whom the five beings and the ether rest, Him alone I believe to be the Self. — I who know, believe Him to be Brahman; I who am immortal, believe Him to be immortal.

18. They who know the life of life, the eye of the eye, the ear of the ear, the mind of the mind, they have comprehended the ancient, primeval Brahman.

19. By the mind alone it is to be perceived, there is in it no diversity. He who perceives therein any diversity, goes from death to death.

20. This Eternal Being that can never be proved, is to be perceived in one way only; It is spotless, beyond the ether, the Unborn Self, great and eternal.

21. Let a wise Brahmana. after he has discovered Him, practise wisdom (meditation). Let him not seek after many words, for that is mere weariness of the tongue.

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