Moreover, it is thus seen (in the world, that comparisons are sometimes taken in their secondary sense). — 340.

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SUTRA III. 2. 21.

दर्शनाच्च॥३.२.२१॥

darśanācca ..3.2.21..

…. Darshanat, because it is seen (in the world). .. Cha, and.

COMMENTARY

In similes like «Devadatta is a lion», we find that the worldly usage also is in favour of taking this comparisons to be good only so far as relevant. (Devadatta is a lion, is good only so far as the similarity between the courage of both is concerned. It should not he strained further to indicate that Devadatta has got claws like a lion, etc.).

Therefore, the scriptural texts of comparison between the Lord and the Jiva should be explained in this figurative sense, and not literally.

Adhikarana XI — The Neti Neti text explained

An objector says: It is not right to assert that the Jiva is a separate conscious entity like the Supreme Self, but it is merely a reflection of Brahman, and not a substance by itself. In the Brihadaranyaka Upanishad, in Chapter II., 3. 1, beginning with it «there are two forms of Brahman, etc., the existence of everything other than Brahman is expressly denied. That text is as follows.

There are two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the fluid, Kat (being) and Tya (that) (i.e., Sat-tya, true.)

Then the Shruti divides all the five elements and their products into two groups — material and immaterial, (gross and fine). It declares all these to be the form of Brahman, and then goes on to declare:

«And what is the form of that Person? Like a saffron -coloured raiment, like yellow wool, like cochineal, like the flame of fire, like the white lotus, like sudden lightning. He who knows this, his glory is like unto sudden lightning».

The Shruti having thus described that Person as having the colour of a saffron raiment, etc., goes on to state:

Now follows the teaching — Neti, Neti; not so, not so. For there is not anything else higher than this «Neti — Not so». Then comes the Name, Satyasya Satyam, the True of the True: the senses being the true, and he (the Brahman) the True of them.

The sense of the above is this. The Shruti refers to the whole world as material and immaterial, subtle and gross, and having described it as such, states that the highest good is not to be obtained by a knowledge of this world, and therefore it gives next the teaching — Neti, Neti, not so, not so. The thing taught by Neti, Neti, not so, not so, must be understood to mean Brahman alone. This text denies the existence of all objects, whether they fall under the category of thoughts and things, or matter and mind. [It declares that the only existence is Brahman; everything else is Neti, Neti, not so, not so]. The Shruti itself declares, what is the meaning of the teaching Neti, Neti — it says there is verily nothing else other than this Brahman. But may not the word «Neti, not so» be taken to deny the existence of Brahman also, as it denies the existence of the world: may it not teach pure Nihilism? Not so. For the Shruti teaches that there exists an entity other than all visible worldly objects, higher than all; the end of all illusions, the pure Being, the Brahman. Therefore, ‘not so’ teaches that there exists no other object than Brahman; and consequently there do not exist separate entities like your jivas (souls); but that the Jiva is nothing other than the reflection of Brahman in Avidya. Your statement that there are two Atmans — lower (the Jiva), and the Higher (the Lord); that they are different, because the one is all-pervading, and the other is atomic, etc.; is incorrect. All this apparent difference can be explained on the analogy of space in a jar and space outside it: the atomicity, etc., of the Jiva are apparent only; and not sufficient to establish the difference between Jiva and Brahman.

Siddhanta: To this Purvapaksha, the next Sutra gives an answer.

Note: For clearness of understanding the whole text of the Brihadaranyaka Upanishad (II,. 3. 1 to 6) is given below: ‘…’

There are two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the fluid, Sat (being) and Tya (that), (i.e., Sat-tya, true).

Everything except air and sky is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the sun that shines, for he is the essence of Sat (the definite).

But air and sky are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the disk of the sun, for he is the essence of Tyad (the indefinite). So far with regard to the Devas.

Now with regard to the body. Everything except the breath and the ether within the body is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is .the Eye, for it is the essence of Sat (the definite).

But breath and the ether within the body are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is the person in the right eye, for he is the essence of Tyad (the indefinite).

And what is the appearance of that person? Like a saffron-coloured raiment, like white wool, like cochineal, like the flame of fire, like the white lotus, like sudden lightning. He who knows this, his glory is like unto sudden lightning.

Next follows the teaching (of Brahman) by No, no! (Neti, neti) for there is nothing else higher than this (if one says); ‘It is not so! Then comes the name ‘the True of the True’, the senses (the Jivas) being the True, and He (the Brahman) the True of them.

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