ब्राह्मेण जैमिनिः, उपन्यासादिभ्यः ॥ ५ ॥
brāhmeṇa jaiminiḥ, upanyāsādibhyaḥ || 5 ||
brāhmeṇa—As possessed of the attributes of Brahman; jaiminiḥ—(so says) Jaimini; upanyāsādibhyaḥ—on account of the reference etc.
5. (The liberated soul exists) as possessed of the attributes of Brahman; (so says) Jaimini, on account of the reference etc.
It has been said that the liberated soul attains Brahman. But Brahman has two aspects; one the unconditioned aspect as Pure Intelligence and Knowledge; the other as described in the Chhandogya 8. 7. I, “The Self which is free from evil, undecaying, undying, free from sorrow, hunger and thirst, with true desires and volition” etc. The question is, which aspect does the liberated soul attain? Jaimini says that it is the conditioned aspect. Why? On account of the reference to the nature of the Self as being such in the text cited. ‘Etc.’ includes Vidhi and Vyapadesa. The Vidhi or injunction referred to is, “That is to be sought after,” which the same Chhandogya text enjoins later on, and Vyapadesa or assertion is the mention of the qualities of omniscience and omnipotence in the same text—“Obtains all worlds and all desires.” On these grounds Jaimini thinks that the liberated soul attains the conditioned aspect of Brahman.