9. As the akasa within a jar is marked off from the infinite (Maha) akasa by the upadhi of the jar, so is the distinction between Jivatman and Paramatman caused by the upadhi of the body.

Like akasa, Atman is indivisible. All distinctions ascribed to Atman are due to the distinctions pertaining to the bodies. It is hard to make out any real connection between Atman and the bodies, so that all limitations ascribed to Atman are false and imaginary.

Their unity taught in the Sruti "That thou art."

10. By scriptural texts, such as "That thou art," their unity is indeed taught.

[paragraph continues] On saying, for instance, "He is this person," one man alone is referred to.

11. The world 'that' denotes the Principle which is the cause of the universe; while Jiva limited by the body, etc., is denoted by the word 'thou.'

The word 'that' denotes Isvara, the self-conscious Atman, regarded by the Individual Ego as external to himself, embodied in the universe as a whole which has been evolved out of ajnana, otherwise called Maya whose characteristic function consists in vikshepa, in projecting the Self in the form of the external universe. The word 'thou' refers to Jiva, the self-conscious personal Ego,, the same self-conscious Atman viewed in association with the physical and subtle--sthula and sukshma--bodies born of ajnana, otherwise called avidya, whose characteristic function consists in avarana, in veiling the true nature of the Self.

In the sentence "he is this (person),"

12. A person seen at a former time and place and under the then state, etc., is spoken of as 'he'; and the same person seen now and here is spoken of as 'this.'

13-14. Just as the sentence "He is this person" points to an identical man, while the specific circumstances referred to by 'he' and 'this' are lost sight of, so, losing sight of inwardness and outwardness, the passage "That thou art" points to the identity of Jivatman and Paramatman.

As absolute Consciousness they are identical.

15. Here the two words--'that' and 'thou '--bear to each other the relation of apposition (samanadhi-karanya); and the things denoted by them are said to bear

an attributive relation (viseshana-viseshya-bhava) to each other.

16. The sentence as a whole teaches identity, the words being understood in a secondary sense (lakshana).