jagadvyāpāravarjam prakaraṇādasannihitatvācca ..4.4.17..

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16. (That verse of the Br. Up., IV., 3. 21) refers to either the state of deep sleep or to the state of death-swoon (it does not refer to the condition of the Mukta); because the Scripture has made it clear. — 553.

COMMENTARY

The above Brihadaranyaka Upanishad text is not enough to prohibit the possession of discrete consciousness by the Mukta, because it bas reference either to the condition of deep sleep or of death-swoon. In the Chhandogya Upanishad (VI., 8. 1) the word Svapiti is thus explained: «Svam apte bhavati tasmad enam Svapiti ity achaksate: svam hy apito bhavati:» «He has reached the Self (Sva), therefore, they say Svapiti (he sleeps), because he has gone to his self (Sva)». Further in the same section (VI., 8. 6) it says «when the man departs, speech merges in the mind, the mind in breath, etc». Thus the Scripture describes the states of deep sleep and death (Sampatti) as states of unconsciousness. On the other hand, it reveals the state of Mukti as that of all-knowledge. In the same Chhandogya Upanishad (VIII., II. 1.) Indra addressing Prajapati thus deprecates the condition of deep sleep: — «In truth he thus does not know himself that he is I, nor does he know anything exists. He is gone, as if to utter annihilation. I see no good in this. Thus showing the utter unconsciousness of the Jiva in deep sleep, the same Shruti, in the speech of Prajapati, describes the state of Mukti, unlike that of deep sleep, as a state of most vivid consciousness, in these words (VIII., 12. 5.): — «He, the Self, seeing those pleasures through his divine eye, c, the mind, rejoices. The Devas who are in the world of Brahman meditate on that Therefore, all worlds belong to thorn and all desires».

Thus the Chhandogya Upanishad clearly draws a distinction between the deep sleep and death which is that of unconsciousness, and the state of Mukti which is a state of exalted consciousness. The word ‘annihilation’ used in the above means ‘non-perception of any object’.

Thus it is proved that the released soul is Omniscient.

Adhikarana X — But the Mukta cannot create a world

In the Chhandogya Upanishad we have the following (VIII., 1. 6.):

Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires, for them there is freedom in all the worlds.

As an example of Kamacharya or freedom in all the worlds, the same Upanishad mentions (VIII., 2. 1, etc.):

Thus he who desires the world of the fathers, by his mere will the fathers come to receive him, and having obtained the world of the fathers, he is happy.

And he who desires the world of the mothers, by his mere will the mothers come to receive him, and having obtained the world of the mothers, he is happy.

Doubt: Here arises the doubt: Does the released soul become the world-creator or not?

Purvapaksha: Since the Mukta has reached the highest equality with the Lord (Mundaka Upanishad, III, 1. 3, and since the Scriptures mention that the Mukta has the power of realising all his thoughts (Satya-sankalpa), he must have the power also of creating the universe.

Siddhanta: This view is set aside in the next Sutra.

SUTRA IV. 4. 17.

जगद्व्यापारवर्जम् प्रकरणादसन्निहितत्वाच्च॥४.४.१७॥

.. Jagad, world. Vyapara, energy, creation. … Varjyam, without, excepted. …. Prakaranat, from the subject-matter, …., Asannihitatvat, on account of non-proximity.

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