2.4.7 to 2.4.10 If an entity cannot be perceived apart from something else, then the latter is its essence. Yajnavalkya gives many examples to highlight that the Self is unique, one and is the essence of one and all. When a drum or the like is beaten with a stick etc, one cannot distinguish its various particular notes from the general note of the drum, but they are included in or modifications of, the general note. They have no existence apart from the general note of the drum. They are not perceived as distinct notes. When a conch is blown or a veena is played, one cannot distinguish their various particular notes, but they are included in the general notes of the conch or veena. The universe, at the time of its origin as also prior to it, is nothing but Brahman as sparks, smoke, embers and flames are nothing but fire before emerging from the fire. The four Vedas and other scriptures are like breath of the supreme Self.
2.4.11 Brahman is the substratum of the multiplicity seen in the world, not only at the time origination but also during sustenance and at the time dissolution. Brahman is the meeting place of all differences. Yagnavalkya explains with illustrations. Ocean is goal of all sorts of water, skin is the one goal of all kinds of touch, nostrils are the one goal of all odours, tongue is the one goal of all savours, eye is the one goal of all colours, ear is the one goal of all sounds, mind is the one goal of all deliberations, intellect is the one goal of all kinds of knowledge, hands are the one goal of all sorts of work, feet are the one goal of all kinds of walking, organ of speech is the one goal of all Vedas.
2.4.12 A lump of salt is made out of ocean water. When the lump of salt is dropped in ocean water, its cause, it dissolves and there is no separate existence other than the ocean water. From whichsoever part, one takes the water and tastes it, it is salt. But there is no longer any lump. Likewise, a jIva is cut off from Brahman due to ignorance as a separate entity with the limiting adjuncts of the body and organs and has become mortal. On gaining knowledge, there is no separation and jIva is permanently resolved in Brahman. SwAmi ParmArthAnanda explains.
On death, a jIva loses the physical body and the subtle body transmigrates and assumes new physical body. The causal body in the form of sanchit karma exist. At the end of one cycle of creation, only the aggregate causal body of all non-liberated jIvas rests in potential form in Brahman and is again projected out of Brahman for the next cycle of creation to unfold in stages of subtle and gross bodies. Due to karma, individuality or jIva bhava continues. Karma is generated due to ignorance of Self-knowledge. In the case of Self-realized person, there is no karma and no rebirth. When there is no fuel of karma, there is no flame of jIva bhava, as it merges in the total fire. When a jnAni dies, he merges in the Brahman.The individual consciousness merges in total consciousness like pot space merging in the total space when pot breaks. The gross and subtle bodies go back to their sources. The five subtle and gross elements. This has been explained above by Yajnavalkya.
There is another example of sun and its reflection in a mirror. If the mirror is removed, the reflection vanishes but the original sun remains. It is as though the reflection has merged in the sun. The sun has two versions, original and reflected. Likewise, there are two versions of consciousness: original and reflected. Reflected is due to the limiting adjuncts, namely mind and body. When the adjuncts are dissolved, RC vanishes as though it has merged in the original consciousness.
2.4.13 Maitreyi says to Yajnavalkya that his words are contradictory, and they confuse her. First, he says that the self is pure consciousness and again you say that after attaining oneness, it has no consciousness. The mistake is in her understanding because she refers to one entity having contradictory features whereas he refers to two entities. No consciousness means there is no reflected consciousness. But the original consciousness always exists.
“When the individual existence of the self that is superimposed by ignorance and is connected with the body and organs is destroyed by knowledge, the particular consciousness connected with the body etc., consisting of a false notion, is destroyed on the destruction of the limiting adjuncts of the body and organs, for they are deprived of their cause, just as the reflections of the moon etc., and their effects, the light and so forth, vanish when the water and the like, which form their support, are gone. But just as the sun, moon, etc., which are the realities behind the reflections, remain as they are, so that Pure Intelligence which is the transcendent Brahman remains unchanged. That has been referred to as ‘Pure Intelligence.’ It is the Self of the whole universe, and does not really pass out with the destruction of the elements. But the individual existence, which is due to ignorance, is destroyed.” [BrihArdarnyaka Upanishad, Advita Ashrama]
2.4.14 There is particular and localized consciousness due to limiting adjuncts, namely mind and body. The mind and body are products of ignorance. It means that a localized consciousness is conjured up due to ignorance and there is duality, i.e., there is something other than the Self. The Self is non-dual.
NOTE Yajnavalkya says that Self is the knowledge principle or pure consciousness, and all forms of knowledge are objective or particular and functional consciousness obtained with help of MBS. In the absence of MBS, there is no functional consciousness. But the knowledge principle or pure consciousness is eternal. In other words, when it is said that consciousness is eternal, it refers to knowledge principle or pure consciousness. When it is said that consciousness ends, it refers to functional consciousness. Though the Upanishad does not say, Maitreyi seems satisfied because there is no further query from her and the section 4 is over.
Contd Part 8