उत्तराच्चेत्, आविर्भूतस्वरूपस्तु ॥ १९ ॥
uttarāccet, āvirbhūtasvarūpastu || 19 ||
uttarāt—From subsequent texts (in the chapter); cet—if; āvirbhūta-svarūpaḥ—with its real nature made manifest; tu—but.
19. If (it be said) that from subsequent texts (which contain references to the Jiva, ‘small Akasa’ means the Jiva) (we say) but (that reference to the Jiva is in so far as its) real nature (as non-different from Brahman) is made manifest.
An objection is again raised to justify that the ‘small Akasa’ refers to the individual soul. In Chh. in the later sections, viz. sections 7-11 of chapter 8, the different states of the individual soul are mentioned.
Section 7 begins thus :
“That self which is free from sin . . . is -what is to be searched” etc.
Then we have,
“That’person who is seen in the eye (the individual soul) is the self” (Chh. 8. 7. 4);
“He who moves glorified in dreams is the self” (Chh. 8.10.1).
“When a being is thus asleep, drawn in, perfectly serene, and sees no dreams, that is the self” (Chh. 8.11.1).
And in each of these descriptions of the self we have for it the qualifying terms, ‘immortal and fearless’, which show that it is free from evil. It is clear that here the individual soul is meant, and not the Supreme Lord, for the latter is free from these three states viz. waking, dream, and deep sleep; and it is also said to be free from evil. Therefore ‘small Akasa’ in the preceding section refers to the soul and not to the Supreme Lord.
This Sutra refutes this and says that the reference is to the individual soul in its real nature as identical with Brahman and not to the individual soul as such.
“As soon as it has approached the highest light it appears in its own form. It (then) is the Highest Purusha” (Chh. 8. 12. 3).
It is only as non-different from Brahman that the Jiva is free from evil etc. and not as the individual soul.