32 NOTES ON n. कृतार्थः-I am blessed (I have accomplished everything ) by having establishsd myself in him (in पुण्डरीक ) whose life will continue as long as the moon lasts. आचन्द्रकालीनं आयुः यस्य (qualifies) अस्मिन्.Tsays "आचन्द्रसमकालायुषीति पाठः । चन्द्रश्चन्द्रापीडः यावद् र्तते तावत्तत्समकालायुषीत्यर्थः? वेतकेतु means that by the performance of bhe religious rite (referred to on p. 105 1. 21-22) पुण्डरीक will now live as long as the moon lasts and that पुण्डरीक being his son, be (धत० ) continues his existence in him, in accordance with the ancient Indian idea that the son is but the father born again or that the father's personality is continued in the son. Note the verse ‘अङ्गादङ्गात्संभवसि हृदयादधिजायसे । आत्मा वै पुत्रः नामासि स जीव शरदः शतम् ।’ quoted in यास्क5 निरुक्त II.4. (Rothsed.. Tt occurs in the कौषीतकिब्राह्मणोपनिषत्. दिव्य-..ज्योतिः शThe light in me called सर्व is now about to go to a place higher than even this heavenly world. We are told that वेतकेतु WGS 8, मुनि who dwelt (See notes above p. 283 ). He now wants to go highe bban even heaven ४. e. he wants to realize his identity with ब्रह्म The pleasures of heaven blhough good in their own way are doomed to periah just as much as the pleasures of this world are. When one's merit (पुण्य ) is exhausted, one though dwelling in heaven will have to cone down. Therefore one should not rest content with securing heaven, but should aim at the highest goal (oic, मोक्ष). श्वतकेतु had done bhab and having attained to rect knowledge he was about to be merged in the all-pervading ब्रह्म . Compare for the idea fतद्यथेह कर्मचितो लोकः क्षीयते एवमेवामुत्र पुण्य चितो लोकः क्षीयते’ छान्दोग्योपनिषद् VIII. 1. 6. The soul whose identi- by with ब्रह्म is a tenet of the अद्वैतवादिन् is said to be स्वयंप्रकाश, a ज्योतिः. Note बृहदारण्यक IV. 3. 9 ‘अत्रायं पुरुषः स्वयंज्योतिर्भवति. The supreme अझ also is spoken of as the light of lights. हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम्। तच्छुभ्र ज्योतिषां ज्योतिस्तद्यदात्मविदो विदुः । मुण्डकोपनिषद् II. 9. Here सत्वाख्यं ज्योतिः refers to the soul of वेतकेतु and उपरिष्टात् refers to the identity of the soul with ब्रह्म which is the highest goal to be realized. सत्व was supposed be pure and onlightening. It was that गुण which enabled a person to attain to correct knowledgeCompare भगवद्भीता तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसद्धेन बभ्रति शानसद्धेन चानघ ॥ भगवीता XIV6; also ‘ज्ञानं’ XIV. यदा सर्वे प्रवृद्धे . सत्वात्सक्षयते 17; ‘तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ' XIV. T reads । 14. सत्याख्यं ज्योतिः’ and explains ‘सत्यं ज्ञानम् ( from तैत्तिरीयोपनिषद्) इत्यादिश्रुतिवाक्यप्रतिपादितं परं ज्योतिः विनयेन अवनतं bending through modestyः सकल..दिष्टम् what necessity was there for the holy
