Thus the Supreme and the Jiva-soul come to be
taken as one when true knowledge comes.
1672. The ordinary doctrine is that the Jiva-soul is indestructible, for
it is both unborn and deathless, its so called births and deaths being
only changes of the forms which Prakriti undergoes in course of her
association with it, an association that continues as long as the
Jiva-soul does not succeed in effecting its emancipation. In this verse
the ordinary doctrine is abandoned. What is said here is that the
Jiva-soul is _not_ deathless, for when it becomes identified with the
Supreme Soul, that alteration may be taken as its death.
1673. This is a very difficult verse. Pasya and apasya are drashtri and
drisya, i.e., knower and known (or Soul and Prakriti) Kshemaya and Tattwo
are drik and drisya, i.e., knowledge and known. One that sees no
difference between these that is, one that regards all things as one and
the same, is both Kevala and not-Kevala, etc, meaning that such a person,
though still appearing as a Jiva (to others) is in reality identifiable
with the Supreme Soul.
1674. This may mean that as men speak, and as speech is Brahma, all men
must be regarded as utterers of Brahma. If, again, Brahma be taken to
mean the Vedas in special, it may imply that all men utter the Vedas or
are competent to study the Vedas. Such an exceedingly liberal sentiment
from the mouth of Yajnavalkya is compatible only with the religion of
Emancipation which he taught.
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