Brhadaranyaka Upanisad IV.iii.7 - Janaka chews the rusk of the aporetic

So we have left Janaka chewing the rusk of the aporetic . The common sense view of the mind organising and guiding the activities of the body and being somehow on the same level as them is a baffling puzzle. Mind seems as much supervenient as immediately directive. We have moods and beliefs which give a cast to our conscious states without being present to us.

Which is the self? Among the body, organs, vital force and mind, which is the self you have spoken of - through which light, you said, a man sits and does other kinds of work? Or, which of these organs is 'this self identified with the intellect' that you have meant, for all the organs appear to be intelligent?

Everything seems imbued with the mental, all of them are qualified to be candidates for the position of the Self.

As when a number of Brahmanas are assembled, one may ask, 'They are all highly qualified, but which of these is versed in all the six branches of the Vedas?'

This is almost like the example category error of Gilbert Ryle in The Concept of Mind - I see all the colleges but where is Oxford University? Knowing the six branches of the Vedas is to be qualified.

Let us say that we are obliged to pick one candidate. The intellect as the judging and decision making aspect seems a likely candidate for the job of the Self.

'Which is this self that is identified with the intellect and is in the midst of the organs, the light within the heart?' is the question.

Further below:

Every object is perceived only as associated with the light of the intellect, as objects in the dark are lighted up by a lamp placed in front : the other organs are but the channels for the intellect. Therefore the self is described in terms of that, as 'identified with the intellect.'

At this point the commentary proffers a transcendental postulate suggested by the words of the sutra i.e. the Self in the midst of the organs.

The locative case in the term 'in the midst of the organs' indicates that the self is different from the organs, as 'a rock in the midst of the trees' indicates only nearness ; for there is a doubt about the identity or difference of the self from the organs. 'In the midst of the organs' means 'different from the organs,' for that which is in the midst of certain other things is of course different from them, as 'a tree in the midst of the rocks.'

What is about to be suggested is that the body, mind and intellect are not conscious by nature. They are irradiated by the light of the Self/Atman which makes them seem to be conscious.

Later.