pradīpavadāveśaḥ tathā hi darśayati ..4.4.15..

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SUTRA IV. 4. 15.

प्रदीपवदावेशः तथा हि दर्शयति॥४.४.१५॥

pradīpavadāveśaḥ tathā hi darśayati ..4.4.15..

… Pradipavat, just as in the case of a lamp. …: Aveshah, entering. … Tatha, thus, … Hi, because. … Darshayati, declares (the Scripture).

15. The pervasion (of the soul of the Mukta in every object, and his thus knowing every object), is like that of a lamp; because the Scripture declares it to be so. — 552.

COMMENTARY

As a lamp, though remaining in one place, enters into many places through its rays, so the Mukta enters into many objects through the spreading out of its Prajna (the Aura of consciousness). To this effect is the Shruti of the Shvetashvatara Upanishad (IV., 18).

When the light has risen, there is no day, no night, neither existence nor nonexistence, Shiva the blessed alone is there. That is the eternal, the adorable light of Savitri, and the ancient wisdom of the Jiva (Prajna) proceeded from That (Lord Hari).

The above shows that «tasmat», «from Him», from the Lord Hari, the ancient wisdom of the Jiva, so long under obscuration, spreads forth then.

Says an objector: It is not reasonable to hold that the Jiva becomes omniscient in the state of Mukti. The Brihadaranyaka Upanishad (IV., 3. 21 ante) says the Jiva is then in the embrace of the Lord and is unconscious of every discrete knowledge The next Sutra gives a reply to this objection, and explains that verse.

SUTRA IV. 4. 16.

स्वाप्ययसम्पत्त्योरन्यतरापेक्षमाविष्कृतं हि॥४.४.१६॥

svāpyayasampattyoranyatarāpekṣamāviṣkṛtaṃ hi ..4.4.16..

… Svapyaya, deep sleep. … Sampattyoh, and union: the deathswoon. The moment just before the departure of soul from the body is called Sampatti. … Anyatara, either, any one of the two. … Apekshyam, to be referred, having regard to. .. Aviskritam, manifest, declared, .. Hi, because.

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