citimātreṇa tadātmakatvādityauḍulomiḥ ..4.4.6.. 


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citimātreṇa tadātmakatvādityauḍulomiḥ ..4.4.6..

SUTRA IV. 4. 6.

 

चितिमात्रेण तदात्मकत्वादित्यौडुलोमिः४.४.६

citimātreṇa tadātmakatvādityauḍulomiḥ ..4.4.6..

 

.. Chiti, in Intelligence, in Brahman, …. Tanmatrena, with solely that nature (of intelligence). … Tad, that (intelligence), … Atmakatvat, being the essence .. Iti, so. … Audulomih, Audolomi thinks.

 

6. The Mukta Jiva, when it has entered into the All-intelligence, manifests merely as that (intelligence); because (of the statement that it is) essentially that alone. Thus opines Audulomi. — 543.

 

COMMENTARY

 

The Mukta, whose nescience has been burnt away by meditation on Brahman, when it enters into Brahman, whose essence is intelligence, manifests as intelligence only. Why? Because there is a statement that intelligence is its essential and only form. In the Brihadaranyaka Upanishad (IV., 5. 13) we have the following:

As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mass of knowledge, and having risen out from these elements, vanishes again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyi, thus spoke Yajnavalkya.

This passage shows that intelligence only constitutes the true being of the soul. Thus we know that the essential nature of the Jiva is intelligence, pure and simple, unqualified by any attributes. According to Audulomi, therefore, the Chhandogya text attributing sinlessness and the rest to the soul is to be interpreted as not meaning to predicate of it further positive qualities, but only to exclude all those qualities which depend on Avidya or noscience, such as change, pleasure, pain and so on.

After thus giving the opinion of Jaimini and of Audulomi, the author gives next his own opinion.

SUTRA IV. 4. 7.

 

एवमप्युपन्यासात्पूर्वभावादविरोधं बादरायणः४.४.७



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