43. And on account of such words as Lord, &c.
That the chapter aims at setting forth the nature of the non-transmigrating Self, we have to conclude from that circumstance also that there occur in it terms such as Lord and so on, intimating the nature of the non-transmigrating Self, and others excluding the nature of the transmigrating Self. To the first class belongs, for instance, 'He is the lord of all, the king of all things, the protector of all things.' To the latter class belongs the passage, 'He does not become greater by good works, nor smaller by evil works.'—From all which we conclude that the chapter refers to the non-transmigrating highest Lord.
Notes:
Footnote 164:[(return)]
From passages of which nature we may infer that in the passage under discussion also the 'abode' is Brahman.
Footnote 165:[(return)]
From which circumstance we may conclude that the passage under discussion also refers to Brahman.
Footnote 166:[(return)]
Yat sarvam avidyâropitam tat sarvam paramârthato brahma na tu yad brahma tat sarvam ity arthah. Bhâmatî.
Footnote 167:[(return)]
So that the passage would have to be translated, 'That, viz. knowledge, &c. is the bridge of the Immortal.'
Footnote 168:[(return)]
Bhogyasya bhoktriseshatvât tasyâyatanatvam uktam âsa@nkyâha na keti, jîvasyâdrishtadvârâ dyubhvâdinimittatvezpi na sâkshât tadâyatanatvam aupâdhikatvenâvibhutvâd ity arthah. Ânanda Giri.
Footnote 169:[(return)]
It would not have been requisite to introduce a special Sûtra for the individual soul—which, like the air, is already excluded by the preceding Sûtra—if it were not for the new argument brought forward in the following Sûtra which applies to the individual soul only.
Footnote 170:[(return)]
If the individual soul were meant by the abode of heaven, earth, &c., the statement regarding Îsvara made in the passage about the two birds would be altogether abrupt, and on that ground objectionable. The same difficulty does not present itself with regard to the abrupt mention of the individual soul which is well known to everybody, and to which therefore casual allusions may be made.—I subjoin Ânanda Giri's commentary on the entire passage: Jîvasyopâdhyaikyenâvivakshitatvât tadjñânezpi sarvajñânasiddhes tasyâyatanatvâdyabhâve hetvantaram vâkyam ity âsa@nkya sûtrena pariharati kutasketyâdinâ. Tad vyâkashte dyubhvâdîti. Nirdesam eva darsayati tayor iti. Vibhaktyartham âha tâbhyâm keti. Sthityesvarasyâdanâj jîvasamgrahezpi katham îsvarasyaiva visvâyatanatvam tadâha yadîti. Îsvarasyâyanatvenâprakritatve jîvaprithakkathanânupapattir ity uktam eva vyatirekadvârâha anyatheti. Jîvasyâyatanatvenâprakritatve tulyânupapattir iti sa@nkate nanviti. Tasyaikyârtham lokasiddhasyânuvâdatvân naivam ity âha neti. Jîvasyâpûrvatvâbhâvenâpratipâdyatvam eva prakatayati kshetrajño hîti. Îsvarasyâpi lokavâdisiddhatvâd apratipâdyatety âsa@nkyâha îsvaras tv iti.