उत्तरत्र "य आत्मापहतपाप्मा" इतेि जीवस्यापहतपाप्मत्वादि- श्रवणान्नासंभवः । जागरितस्वप्नसुषुस्याद्यवस्थासु वर्तमानत्वात् स हि जीव इति चेत् ; नैतत्, आविर्भूतस्वरूपस्तु ! कर्मारब्धशरीरसंबन्धित्वेन' तिरोहितापहतपाप्मत्वादिकः, पश्चात् परं ज्योतिरुपसंपद्याविर्भूतस्वरूपस्तत्रा- पहतपाप्मत्वादिगुणको जीवः प्रतिपादेितः ! दहराकाशस्त्वतिरोहितकल्याण- गुणसागर इति नायं जीवः |
अन्यार्थश्च परामर्शः ॥| १९ ॥
In a subsequent passage, occurs the statement, 'This self free from evil' (Chand. VIII-7-1). This passage refers to the individual self. Hence, impossibility of any kind does not here arise. Certainly, what is referred to in the context is the individual self, as he undergoes the states of wake- fulness, dream, and deep sleep etc. It is not so. The state- ment relates to the individual self of whom the true nature has become manifest. The qualities, such as ' freedom from evil, etc.' are concealed by the association of the bodies, that are the products of Karman (past actions). When subse- quently they (i.e. the released souls) reach the Highest Light, then, their true nature manifest themselves and they possess the qualities, such as, ' freedom from evil etc.' Such an individual self is mentioned in the text mentioned above. But the Akasa of the subtle form is mentioned as an ocean of many auspicious qualities, that could not be ever hidden. Hence, the word, Akasa, does not refer to the individual self.
19. Anyarthas'ca paramars'ah
And what is referred to (here) has a different purpose.
1 संबन्धित्वेनानृततिरोहित, A 2, M 1.
