bhāvaṃ jaiminirvikalpāmnānāt ..4.4.11..

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SUTRA IV. 4. 11.

भावं जैमिनिर्विकल्पाम्नानात्॥४.४.११॥

bhāvaṃ jaiminirvikalpāmnānāt ..4.4.11..

.. Aha, says, … Hi, because, …. Evam, thus. … Jaiminih, Jaimini. … Vikalpa, option. …. Amananat, by thinking about, mentioning.

11. Jaimini holds that, because the Scripture declares thus, therefore, the Mukta has a body, as there is the passage declaring the optional possession of many bodies. — 548.

COMMENTARY

Jaimini holds the view that the Mukta has a body. Why? Because of the declaration of option in the Scripture. In the Chhandogya Upanishad, VII., 26. 2, whore the Bhuma» Vidya is described, there is the following:

There is this verse, «The Released does not see death, nor illness, nor pain. The Released sees everything and obtains everything everywhere.

He is one, he becomes three, he becomes five, he becomes seven, he becomes nine, then again he is called the eleventh, and hundred and ten and one thousand and twenty».

The above shows that the soul can assume various bodies simultaneously, and as the soul is atomic in its essential form, its becoming many can be only by its assuming diverse bodies.

Nor can it be said that the above description of the Chhandogya Upanishad is not a fact, but au Arthavada. Because the description comes under the topic of Release, and is a bare statement of truth, not a figurative expression. This being so, the statement of the Chhandogya Upanishad (VIII., 12. 1) regarding the soul being bodiless, in the state of Mukti, means that it has no body dependent upon Adrishta o Karmas. That the soul has a body, not of Prakritic matter but of celestial essence, is proved by the Smriti text also: «Vasanti yatro purushah sarve Vaikuntha murtayah», «where dwell released souls, all having celestial bodies (Vaikuntha Murti)».

Now the author gives his own opinion in contradistinction to that of Badari and Jaimini.

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