Hence the
initial statement aims at representing the individual Self and the
highest Self as non-different for the purpose of fulfilling the promise
made.--This is the opinion of the teacher A/s/marathya[243].

21. (The initial statement identifies the individual soul and the
highest Self) because the soul when it will depart (from the body) is
such (i.e. one with the highest Self); thus Au/d/ulomi thinks.

The individual soul which is inquinated by the contact with its
different limiting adjuncts, viz. body, senses, and mind (mano-buddhi),
attains through the instrumentality of knowledge, meditation, and so on,
a state of complete serenity, and thus enables itself, when passing at
some future time out of the body, to become one with the highest Self;
hence the initial statement in which it is represented as non-different
from the highest Self. This is the opinion of the teacher
Au/d/ulomi.--Thus Scripture says, 'That serene being arising from this
body appears in its own form as soon as it has approached the highest
light' (Ch. Up. VIII, 12, 3).--In another place Scripture intimates, by
means of the simile of the rivers, that name and form abide in the
individual soul, 'As the flowing rivers disappear in the sea, having
lost their name and their form, thus a wise man freed from name and form
goes to the divine Person who is greater than the great' (Mu. Up. III,
2, 8). I.e. as the rivers losing the names and forms abiding in them
disappear in the sea, so the individual soul also losing the name and
form abiding in it becomes united with the highest person. That the
latter half of the passage has the meaning here assigned to it, follows
from the parallelism which we must assume to exist between the two
members of the comparison[244].

22. (The initial statement is made) because (the highest Self) exists in
the condition (of the individual soul); so Ka/s/ak/ri/tsna thinks.

Because the highest Self exists also in the condition of the individual
soul, therefore, the teacher Ka/s/ak/ri/tsna thinks, the initial
statement which aims at intimating the non-difference of the two is
possible. That the highest Self only is that which appears as the
individual soul, is evident from the Brahma/n/a-passage, 'Let me enter
into them with this living Self and evolve names and forms,' and similar
passages. We have also mantras to the same effect, for instance, 'The
wise one who, having produced all forms and made all names, sits call