The Atman is that «Highest Light»; because of the context. — 540.

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SUTRA IV. 4. 3.

आत्मा प्रकरणात्॥४.४.३॥

ātmā prakaraṇāt ..4.4.3..

… Atma, soul, …. Prakaranat, on account of the subject-matter.

COMMENTARY

That «Highest Light» mentioned in the Chhandogya Upanishad is indeed the Atman (the Supreme Self), and not the Solar sphere, because the topic under discussion, whore that passage occurs, refers to the Supreme. Though the word Jyotih is a common term, meaning both the sun and Brahman, yet this word here, on account of the topic under discussion, denotes the Supreme Self. As in the sentence «Deve janati me manah», the word Deva is used in the sense of «You». The sentence means «you know my mind».

The word Atman, in this Sutra, refers to an All-pervading substance whose essential form is knowledge and bliss. The word Atman is derived from the root ‘at’ meaning «to go continuously, to obtain and to illumine». Thus Atman means that which illumines; secondly, that which is reached by the free souls; thirdly, that which is all-pervading. So it applies both to the human soul as well as to the Supreme Lord. It has several meanings, like the word «Upanishad». And this entity Atman mast be admitted to be a person. Because the description of it, given in the passage under discussion, is that of a person, it is called there «Uttama Purusha», the Supreme. (See Chh. Up., VIII., 12. 2).

Therefore, the Highest Light, which the freed soul attains to, is this this Uttama Purusha, the Supreme Person, the Lord Hari; and is not the solar sphere.

Adhikarana II — The soul of the Mukta

is united with the Lord

On this very subject, another doubt is raised.

Doubt: Does the freed soul, on reaching this Highest Light, which resides in the town called Samvyoma, the great void, dwell in the same plane with the Great Light, or dwell in union with it? In other words, does it remain, in the state of Mukti, separate from the Lord, though in the same sphere in which the Lord dwells, or is it united with the Lord? Or to use the technical phrase of the books of theology and theosophy, is the Mukti Salokya (residence in the same heaven with the Deity), or Sayujya (intimate union with the Deity), (absorption into the Deity)?

Purvapaksha: The Purvapakshin maintains the view that the Mukti is a Salokya one. As when a person enters the city of a king, he remains in the same place where the king lives, but is not absorbed in the king; so the freed soul, when it enters the city of the Lord, does not get absorbed into the Lord, but remains separate from Him, though in the same locality with Him.

Siddhanta: This view is refuted in the next Sutra.

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