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d) Brihadaranyaka Upanishad 4.3.30 says "For knowing is inseparable from the knower, because it cannot perish."
In this verse an individual soul (jivatma) is called "the knower" because he has ability to know something, to be aware of something. From this statement we learn that the jivatma stays to be an individual for whole eternity, and also that jivatma's ability to know something (called as "knowing" in the verse), to learn or to be aware of something, also exists eternally. That eternality is expressed with the words "it cannot perish", ie it cannot die, vanish, fade away. So neither the knower (an individual jivatma) will perish, nor his knowing (his ability to know something) will perish. Or that is to say both of them, the knower and his knowing, will never cease to exist.

d) Brihadaranyaka Upanishad 4.3.30 says "For knowing is inseparable from the knower, because it cannot perish."
In this verse an individual soul (jivatma) is called "the knower" because he has ability to know something, to be aware of something. From this statement we learn that the jivatma stays to be an individual for whole eternity, and also that jivatma's ability to know something, to learn or to be aware of something, also exists eternally. That eternality is expressed with the words "it cannot perish", ie it cannot die, vanish, fade away.

d) Brihadaranyaka Upanishad 4.3.30 says "For knowing is inseparable from the knower, because it cannot perish."
In this verse an individual soul (jivatma) is called "the knower" because he has ability to know something, to be aware of something. From this statement we learn that the jivatma stays to be an individual for whole eternity, and also that jivatma's ability to know something (called as "knowing" in the verse), to learn or to be aware of something, also exists eternally. That eternality is expressed with the words "it cannot perish", ie it cannot die, vanish, fade away. So neither the knower (an individual jivatma) will perish, nor his knowing (his ability to know something) will perish. Or that is to say both of them, the knower and his knowing, will never cease to exist.

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In this Brihadaranyaka Upanishad passage we see that sage Vamadeva saidrealised himself to be "I am Brahman", and also that he had become "their self", namely it is as if the text says sage Vamadeva is Brahman or had become paramatma ("for he becomes their self").

In this Brihadaranyaka Upanishad passage we see that sage Vamadeva said "I am Brahman", and also that he had become "their self", namely it is as if the text says sage Vamadeva is Brahman or had become paramatma ("for he becomes their self").

In this Brihadaranyaka Upanishad passage we see that sage Vamadeva realised himself to be "I am Brahman", and also that he had become "their self", namely it is as if the text says sage Vamadeva is Brahman or had become paramatma ("for he becomes their self").

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e) Brihadaranyaka Upanishad 4.3.38 says: "And as policemen, magistrates, equerries, and governors gather round a king who is departing, thus do all the senses (prânas) gather round the Self at the time of death, when a man is thus going to expire."
In this verse it is said that the senses (pranas) gather round the Self (jivatma) at the time of death. This is significant because it says the senses "gather round the Self (jivatma)". If the self is huge, omnipresent, located everywhere, pervading the whole universe, it would be impossible for that self to be surrounded by anything. For it make no sense to say that such a huge self can be surrounded by the senses in the body. Only a small object can be surrounded by something such as the senses in the body. For example, we can say that a tree is surrounded by other trees in the woods. But if we talk about a tree which is so much huge that it is bigger than the woods, then it would make no sense to say that such a tree can be surrounded by anything in the woods. So the self referred to in the verse must be a small object, a small self, and it cannot be the omnipresent all-pervading self. Only then the verse makes sense, only then it can be said that "the senses (prânas) gather round the Self". The verse also says that at death the Self (jivatma) is departing like a king who is departing. I have already explained in point "d)" that departing or traveling to somewhere makes sense only for the small soul, and not for the omnipresent soul for there is no purpose for the omnipresent soul to travel anywhere. And a small soul has to travel because only by traveling he can reach the body at the far distance to take the new rebirth.

All the above verses from a) to de) support the view that the jivatma is small in size and not omnipresent.

All the above verses from a) to d) support the view that the jivatma is small in size and not omnipresent.

e) Brihadaranyaka Upanishad 4.3.38 says: "And as policemen, magistrates, equerries, and governors gather round a king who is departing, thus do all the senses (prânas) gather round the Self at the time of death, when a man is thus going to expire."
In this verse it is said that the senses (pranas) gather round the Self (jivatma) at the time of death. This is significant because it says the senses "gather round the Self (jivatma)". If the self is huge, omnipresent, located everywhere, pervading the whole universe, it would be impossible for that self to be surrounded by anything. For it make no sense to say that such a huge self can be surrounded by the senses in the body. Only a small object can be surrounded by something such as the senses in the body. For example, we can say that a tree is surrounded by other trees in the woods. But if we talk about a tree which is so much huge that it is bigger than the woods, then it would make no sense to say that such a tree can be surrounded by anything in the woods. So the self referred to in the verse must be a small object, a small self, and it cannot be the omnipresent all-pervading self. Only then the verse makes sense, only then it can be said that "the senses (prânas) gather round the Self". The verse also says that at death the Self (jivatma) is departing like a king who is departing. I have already explained in point "d)" that departing or traveling to somewhere makes sense only for the small soul, and not for the omnipresent soul for there is no purpose for the omnipresent soul to travel anywhere. And a small soul has to travel because only by traveling he can reach the body at the far distance to take the new rebirth.

All the above verses from a) to e) support the view that the jivatma is small in size and not omnipresent.

10 my 2nd edit today, added clarity
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