The Jiva is a part of Brahman because the Mantra also describes it to be so. — 260.

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SUTRA II. 3. 42.

मन्त्रवर्णात्॥२.३.४२॥

mantravarṇāt ..2.3.42..

… Mantravarnat, because of the description given in the sacred Mantra.

42. The Jiva is a part of Brahman because the Mantra also describes it to be so. — 260.

COMMENTARY

Even the Rig Veda, X., 90. 3, declares:

Such is His greatness, yea, the Lord is even greater. All souls constitute one quarter of Him. His immortal three quarters are in Heaven.

This Mantra, which is to be found in the Chhandogya Upanishad, III., 12. 6, declares distinctly that all Jivas constitute a Pada or portion of Brahman. In fact, the word Pada and Amsha are identical. Both mean «a part». or «a portion». This Mantra uses the word ‘Sarva-bhutani’ in the plural number, while in the Sutra the word Amsha is in the singular number. The singular here is used in a generic sense to denote all souls. Incidentally it may be mentioned that the souls are many as declared in this Mantra. In other places also singular must be taken as denoting the whole class, thus as in Sutra, II., 3. 19, the word «Atman» is used in the singular number, but denotes the whole class of Jivatmans.

SUTRA II. 3. 43.

अपि स्मर्यते॥२.३.४३॥

api smaryate ..2.3.43..

… Api, also, .. Cha, and. Smaryate, it is so written in the Smriti.

43. The Smriti also declares the soul to be a portion of Brahman. — 261.

OOMMENTARY

In the Gita, XV., 7, we find:

A part of me verily has become the Jiva in this world of Jivas and is eternal. It draweth round itself the senses of which the mind is the sixth, veiled in matter.

The Lord has used the word «eternal» in the above showing that the Jivas are eternal and not fictitious portions like space enclosed in a jar. Here also the word Amsha is used showing that the Jiva is always dependent upon the Lord and that all its activities are subordinate to Him.

In the Padma Purana the essential nature of the Jiva is more definitely stated:

The Jiva is an intelligent receptacle having intelligence as its quality, it is the giver of sentiency to its various vehicles and is beyond Prakriti. It. is not born, it hi not subject to modification, it has one form, unchanging in its essence. It is atomic and eternal, having the quality of pervasion and consisting of knowledge and bliss. It is designated by the word «J», is unchanging, is the witness and eternal. It is incombustible, un-cleavable and can neither be wetted nor dried away. It is imperishable as well. Possessing these attributes it is a part of Brahman, a servant of the Lord. The letter «Ma» denotes the Jiva called also the knower of the field. It is the slave of the Lord but of no one else ever.

The words «possessing these attributes and the rest» refer to the other qualities of the Jiva not definitely mentioned in the above extract, such as the Jiva is an agent, the enjoyer, the self-luminous, etc. Luminosity is of two kinds according to the difference of the substance and the quality. The first depends for its enkindling on its own self, the second is the particular substance which is the cause of enkindling himself as well as another. Such is the Self or Jivatman. The flame of a candle illumines the eye and is itself a lighted mass and its burning is dependent upon itself and it manifests itself by its own light and is not like jar, etc., which manifest themselves through another’s light. Therefore, the flame is self-luminous. But there is this difference between the flame and the soul that the flame being material cannot shine forth or illumine itself, in other words, has no self-consciousness. But the soul is self-luminous like the flame and illumines others like the flame, but has the additional attribute of self-illumination, of self-consciousness, which the light has not. Therefore, it is said that the soul illumines itself, is self-luminous and of the form of intelligence.

Adhikarana XVIII — The Avataras like Fish, etc.,

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