Formlessly pervades the universe

In the next three mantra, śruti seeks to correct the misconception that consciousness ātmā resides only in the bodies of living beings.

agniryathaiko bhuvanam praviṣṭo rūpam rūpam pratirūpo babhūva |

ekastathā sarvabhūtāntarātmā rūpam rūpam pratirūpo bahiśca ||2-2-9||

One ātmā which is in all beings (assumes) various forms in keeping with every

form (of being) just as one fire-element, which is in the universe, assumes various

forms in keeping with every form (of object whatever it burns). (It is) outside also.

The one formless consciousness, brahman, manifests as everything, including the bodies of living beings. Since it is evident only in the bodies of living beings, we therefore would locate consciousness only within them. Just as formless light pervades the entire room and everything in it, light doesn’t reside in a specific location. But we would locate the light by locating a particular object. Similarly, the formless (unlocated in a particular object) consciousness pervades everything, but we locate consciousness in this body. When the formless and unlocated consciousness pervades the body, it takes the shape of the body and therefore, it also appears as formed, has specific location, and inherits the limitation of the body. The formless seems to become formed; unlocated seems to become located; and unlimited seems to become limited, all because of association with the upādhi.

One consciousness also becomes seemingly plural because of the plurality of the bodies. Thus misunderstanding of plurality occurs when we conclude that each body has its own consciousness ātmā. Consciousness is not experienced in insentient things and therefore, the misconception that consciousness is not present outside the body also arises. We also misconclude that after death, consciousness leaves the body and travels to the other worlds. Yamaraja clears up these misconceptions in verses 9, 10 and 11 with the example of fire, air and sunlight respectively.

In this 9th mantra, the nature of ātmā is revealed by the example of fire. One fire principle formlessly pervades the universe - agniryathaiko bhuvanam praviṣṭaḥ. Fire as heat principle, by its own nature (outside) - bahiḥ ca, is only one and it is everywhere. But when it manifests through materials, it appears to be plural, and assumes various forms in keeping with every form of object whatever it burns - rūpam rūpam pratirūpo babhūva. It appears to be localized because of the manifesting medium - upādhiḥ. Similarly, one consciousness ātmā pervades everything - ekastathā sarvabhūtāntarātmā, doesn’t have any form or plurality. But when it manifests through the body, it becomes many living beings. The multiplicity of upādhi is superimposed upon ātmā.  Upādhiḥ creates an error in the mind. Therefore the ignorant person sees fire as localized in the log while the wise person sees fire is everywhere, but manifests in the log. Similarly, the ignorant person sees himself as limited to the body while the wise person sees himself as all-pervading and manifests in a body.