and possesses exalted qualities such as the power of realising its intentions ('it thought, may I be many'); and then finally, by means of the co-ordination, 'Thou art that' intimates that Brahman is one with the individual soul, which we know to be subject to endless suffering! Nothing therefore is left to us but the hypothesis that Brahman is the substrate of Nescience and all that springs from it!—Not even for the purpose, we reply, of making sense of Scripture may we assume what in itself is senseless and contradictory!—Let us then say that Brahman's connexion with evil is real, and its absolute perfection unreal!— Scripture, we reply, aims at comforting the soul afflicted by the assaults of threefold pain, and now, according to you, it teaches that the assaults of suffering are real, while its essential perfection and happiness are unreal figments, due to error! This is excellent comfort indeed!—To avoid these difficulties let us then assume that both aspects of Brahman—viz. on the one hand its entering into the distressful condition of individual souls other than non-differenced intelligence, and on the other its being the cause of the world, endowed with all perfections, &c.—are alike unreal!—Well, we reply, we do not exactly admire the depth of your insight into the connected meaning of texts. The promise that through the knowledge of one thing everything will be known can certainly not be fulfilled if everything is false, for in that case there exists nothing that could be known. In so far as the cognition of one thing has something real for its object, and the cognition of all things is of the same kind, and moreover is comprised in the cognition of one thing; in so far it can be said that everything is known through one thing being known. Through the cognition of the real shell we do not cognise the unreal silver of which the shell is the substrate.—Well, our adversary resumes, let it then be said that the meaning of the declaration that through the cognition of one thing everything is to be known is that only non-differenced Being is real, while everything else is unreal.—If this were so, we rejoin, the text would not say, 'by which the non-heard is heard, the non-known is known'; for the meaning of this is, 'by which when heard and known' (not 'known as false') 'the non-heard is heard,' &c. Moreover, if the meaning were that only the one non-differenced substance understood to be the cause of the world is real, the illustrative instance, 'As by one lump of clay everything made of clay is known,' would not be suitable; for what is meant there is that through the cognition of the (real) lump of clay its (real) effects are known. Nor must 'you say that in the illustrative instance also the unreality of the effect is set forth; for as the person to be informed is not in any way convinced at the outset that things made of clay are unreal, like the snake imagined in the rope, it is impossible that such unreality should be referred to as if it were something well known (and the clause, 'as by one lump of clay,' &c., undoubtedly does refer to something well known), in order to render the initial assertion plausible. And we are not aware of any means of knowledge—assisted or non-assisted by ratiocination—that would prove the non-reality of things effected, previous to the cognition produced by texts such as 'That art thou'; a point which will be discussed at length under II, 1.—'Being only this was in the beginning, one, without a second'; 'it thought, may I be many, may I grow forth; it sent forth fire'; 'Let me now enter those three beings with this living Self and evolve names and forms'; 'All these creatures, my son, have their root in the True, they dwell in the True, they rest in the True,' &c.; these passages declare in succession that that which really is is the Self of this world; that previous to creation there is no distinction of names and forms; that for the creation of the world Brahman, termed 'the True' (or 'Real'), requires no other operative cause but itself; that at the time of creation it forms a resolution, possible to itself only, of making itself manifold in the form of endless movable and immovable things; that in accordance with this resolution there takes place a creation, proceeding in a particular order, of an infinite number of manifold beings; that by Brahman entering into all non-intelligent beings with the living soul—which has its Self in Brahman—there takes place an evolution, infinite in extent, of all their particular names and forms; and that everything different from Brahman has its root and abode in that, is moved by that, lives by that, rests on that. All the different points—to be learned from Scripture only—which are here set forth agree with what numerous other scriptural texts teach about Brahman, viz. that it is free from all evil, devoid of all imperfection, all-knowing, all-powerful; that all its wishes and purposes realise themselves; that it is the cause of all bliss; that it enjoys bliss not to be surpassed. To maintain then that the word 'that,' which refers back to the Brahman mentioned before, i.e. a Brahman possessing infinite attributes, should aim at conveying instruction about a substance devoid of all attributes, is as unmeaning as the incoherent talk of a madman.

The word 'thou' again denotes the individual soul as distinguished by its implication in the course of transmigratory existence, and the proper sense of this term also would have to be abandoned if it were meant to suggest a substance devoid of all distinctions. And that, in the case of a being consisting of non-differenced light, obscuration by Nescience would be tantamount to complete destruction, we have already explained above.—All this being thus, your interpretation would involve that the proper meaning of the two words 'that' and 'thou'—which refer to one thing—would have to be abandoned, and both words would have to be taken in an implied sense only.

Against this the Prvapakshin now may argue as follows. Several words which are applied to one thing are meant to express one sense, and as this is not possible in so far as the words connote different attributes, this part of their connotation becomes inoperative, and they denote only the unity of one substance; implication (lakshan), therefore, does not take place. When we say 'blue (is) (the) lotus' we employ two words with the intention of expressing the unity of one thing, and hence do not aim at expressing a duality of attributes, viz. the quality of blueness and the generic character of a lotus. If this latter point was aimed at, it would follow that the sentence would convey the oneness of the two aspects of the thing, viz. its being blue and its being a lotus; but this is not possible, for the thing (denoted by the two terms) is not characterised by (the denotation of) the word 'lotus,' in so far as itself characterised by blueness; for this would imply a reciprocal inherence (samavya) of class-characteristics and quality [FOOTNOTE 219:1]. What the co-ordination of the two words conveys is, therefore, only the oneness of a substance characterised by the quality of blueness, and at the same time by the class attributes of a lotus. In the same way, when we say 'this (person is) that Devadatta' the co-ordination of the words cannot possibly mean that Devadatta in so far as distinguished by his connexion with a past time and a distant place is one with Devadatta in so far as distinguished by his connexion with the present time and a near place; what it means to express is only that there is oneness on the part of a personal substance—which substance is characterised by connexion with both places and moments of time. It is true indeed that when we at first hear the one word 'blue' we form the idea of the attribute of blueness, while, after having apprehended the relation of co-ordination (expressed in 'blue is the lotus'), this idea no longer presents itself, for this would imply a contradiction; but all the same 'implication' does not take place. The essence of co-ordination consists, in all cases, therein that it suppresses the distinguishing elements in the words co-ordinated. And as thus our explanation cannot be charged with 'implication,' it cannot be objected to.

All this, we rejoin, is unfounded. What the words in all sentences whatsoever aim at conveying is only a particular connexion of the things known to be denoted by those words. Words such as 'blue,' standing in co- ordination with others, express that some matter possessing the attribute of blueness, &c., as known from the ordinary use of language, is connected with some other matter. When, e.g., somebody says 'bring the blue lotus,' a thing is brought which possesses the attribute of blueness. And when we are told that 'a herd of elephants excited with passion lives in the Vindhya-forest,' we again understand that what is meant is something possessing several attributes denoted by several words. Analogously we have to understand, as the thing intimated by Vednta-texts in the form of coordination, Brahman as possessing such and such attributes.—It is an error to assume that, where a sentence aims at setting forth attributes, one attribute is to be taken as qualifying the thing in so far as qualified by another attribute; the case rather is that the thing itself is equally qualified by all attributes. For co-ordination means the application, to one thing, of several words having different reasons of application; and the effect of co-ordination is that one and the same thing, because being connected— positively or negatively—with some attribute other than that which is conveyed by one word, is also known through other words. As e.g. when it is said that 'Devadatta (is) dark-complexioned, young, reddish-eyed, not stupid, not poor, of irreproachable character.' Where two co-ordinate words express two attributes which cannot exist combined in one thing, one of the two words is to be taken in a secondary sense, while the other retains its primary meaning, as e.g. in the case of the sentence, 'The Vhka man is an ox.' But in the case of the 'blue lotus' and the like, where there is nothing contradictory in the connexion of the two attributes with one thing, co-ordination expresses the fact of one thing being characterised by two attributes.—Possibly our opponent will here make the following remark. A thing in so far as defined by its correlation to some one attribute is something different from the thing in so far as defined by its correlation to some second attribute; hence, even if there is equality of case affixes (as in 'nlam utpalam'), the words co-ordinated are incapable of expressing oneness, and cannot, therefore, express the oneness of a thing qualified by several attributes; not any more than the juxtaposition of two words such as 'jar' and 'cloth'—both having the same case-ending—can prove that these two things are one. A statement of co-ordination, therefore, rather aims at expressing the oneness of a thing in that way that it presents to the mind the essential nature of the thing by means of (words denoting) its attributes.—This would be so, we reply, if it were only the fact of a thing's standing in correlation to two attributes that is in the way of its unity. But this is not the case; for what stands in the way of such unity is the fact of there being several attributes which are not capable of being combined in one thing. Such incapability is, in the case of the generic character of a jar and that of a piece of cloth, proved by other means of knowledge; but there is no contradiction between a thing being blue and its being a lotus; not any more than there is between a man and the stick or the earrings he wears, or than there is between the colour, taste, smell, &c., of one and the same thing. Not only is there no contradiction, but it is this very fact of one thing possessing two attributes which makes possible co- ordination—the essence of which is that, owing to a difference of causes of application, several words express one and the same thing. For if there were nothing but essential unity of being, what reason would there be for the employment of several words? If the purport of the attributes were, not to intimate their connexion with the thing, but merely to suggest the thing itself, one attribute would suffice for such suggestion, and anything further would be meaningless. If, on the other hand, it were assumed that the use of a further 'suggestive' attribute is to bring out a difference of aspect in the thing suggested, such difference of aspect would imply differentiation in the thing (which you maintain to be free from all difference).—Nor is there any shade even of 'implication' in the judgment, 'This person is that Devadatta'; for there is absolutely no contradiction between the past Devadatta, who was connected with some distant place, and the present Devadatta, who is connected with the place before us. For this very reason those who maintain the permanency of things prove the oneness of a thing related to two moments of time on the basis of the judgment of recognition ('this is that'); if there really were a contradiction between the two representations it would follow that all things are (not permanent but) momentary only. The fact is that the contradiction involved in one thing being connected with two places is removed by the difference of the correlative moments of time. We therefore hold to the conclusion that co- ordinated words denote one thing qualified by the possession of several attributes.

For this very reason the Vedic passage, 'He buys the Soma by means of a cow one year old, of a tawny colour, with reddish-brown eyes' (arunay, ekahyany, pigkshy), must be understood to enjoin that the purchase is to be effected by means of a cow one year old, possessing the attributes of tawny colour, &c. This point is discussed P. M. S. III, 1, 12.—The Prvapakshin there argues as follows: We admit that the word 'arunay' ('by means of a tawny one') denotes the quality of tawniness inclusive of the thing possessing that quality; for qualities as well as generic character exist only in so far as being modes of substances. But it is not possible to restrict tawny colour to connexion with a cow one year old, for the injunction of two different things (which would result from such restriction; and which would necessitate the sentence to be construed as——) 'He buys by means of a cow one year old, and that a red one' is not permissible [FOOTNOTE 222:1]. We must therefore break up the sentence into two, one of which is constituted by the one word 'arunay'—this word expressing that tawny colour extends equally to all the substances enjoined in that section (as instrumental towards the end of the sacrifice). And the use of the feminine case-termination of the word is merely meant to suggest a special instance (viz. the cow) of all the things, of whatever gender, which are enjoined in that section. Tawniness must not therefore be restricted to the cow one year old only.— Of this prvapaksha the Stra disposes in the following words: 'There being oneness of sense, and hence connexion of substance and quality with one action, there is restriction.'—The fact that the two words 'arunay' and 'ekahyany'—which denote a substance, viz. a cow one year old, distinguished by the quality of possessing tawny colour—stand in co-ordination establishes that they have one sense; and is the substance, viz. the cow, and the quality, viz. tawny colour—which the word 'arunay' denotes as standing in the relation of distinguishing attribute and thing distinguished thereby—can thus, without any contradiction, be connected with the one action called 'the buying of the Soma', tawny colour is restricted to the cow one year old which is instrumental with regard to the purchase. If the connexion of tawniness with the action of buying were to be determined from syntactical connexion—in the same way as there is made out the connexion of the cow one year old with that action—then the injunctory sentence would indeed enjoin two matters (and this would be objectionable). But such is not the case; for the one word 'aruny' denotes a substance characterised by the quality of tawniness, and the co-ordination in which 'arunay' stands to 'ekahyany' makes us apprehend merely that the thing characterised by tawniness also is one year old, but does not make a special statement as to the connexion of that quality with the thing. For the purport of co-ordination is the unity of a thing distinguished by attributes; according to the definition that the application to one thing of several words possessing different reasons of application, constitutes co-ordination. For the same reason, the syntactical unity (ekavkyatvam) of sentences such as 'the cloth is red' follows from all the words referring to one thing. The function of the syntactical collocation is to express the connexion of the cloth with the action of being; the connexion of the red colour (with the cloth) on the other hand is denoted by the word 'red' only. And what is ascertained from co- ordination (smndhikaranya) is only that the cloth is a substance to which a certain colour belongs. The whole matter may, without any contradiction, be conceived as follows. Several words—having either the affixes of the oblique cases or that of the nominative case—which denote one or two or several qualities, present to the mind the idea of that which is characterised by those qualities, and their co-ordination intimates that the thing characterised by all those attributes is one only; and the entire sentence finally expresses the connexion in which the thing with its attributes stands to the action denoted by the verb. This may be illustrated by various sentences exhibiting the co- ordination of words possessing different case-endings, as e.g. 'There stands Devadatta, a young man of a darkish complexion, with red eyes, wearing earrings and carrying a stick' (where all the words standing in apposition to Devadatta have the nominative termination); 'Let him make a stage curtain by means of a white cloth' (where 'white' and 'cloth' have instrumental case-endings), &c. &c. We may further illustrate the entire relation of co-ordinated words to the action by means of the following two examples: 'Let him boil rice in the cooking-pot by means of firewood': here we take in simultaneously the idea of an action distinguished by its connexion with several things. If we now consider the following amplified sentence, 'Let a skilful cook prepare, in a vessel of even shape, boiled rice mixed with milk, by means of sticks of dry khdira wood,' we find that each thing connected with the action is denoted by an aggregate of co-ordinated words; but as soon as each thing is apprehended, it is at one and the same moment conceived as something distinguished by several attributes, and as such connects itself with the action expressed by the verb. In all this there is no contradiction whatever.—We must further object to the assertion that a word denoting a quality which stands in a sentence that has already mentioned a substance denotes the quality only (exclusive of the substance so qualified), and that hence the word 'arunay' also denotes a quality only. The fact is that neither in ordinary nor in Vedic language we ever meet with a word which—denoting a quality and at the same time standing in co-ordination with a word denoting a substance—denotes a mere quality. Nor is it correct to say that a quality-word occurring in a sentence which has already mentioned a substance denotes a mere quality: for in a sentence such as 'the cloth (is) white,' where a substance is mentioned in the first place, the quality-word clearly denotes (not mere whiteness but) something which possesses the quality of whiteness. When, on the other hand, we have a collocation of words such as 'patasya suklah' ('of the cloth'—gen.; 'white' nom.), the idea of a cloth distinguished by whiteness does not arise; but this is due not to the fact of the substance being mentioned first, but to the fact of the two words exhibiting different case-terminations. As soon as we add to those two words an appropriate third one, e.g. 'bhgah' (so that the whole means 'The white part of a cloth'), the co-ordination of two words with the same case-termination gives rise to the idea of a thing distinguished by the attribute of whiteness.—Nor can we agree to the contention that, as the buying of the Soma is exclusively concluded by the cow one year old (as instrumental in the purchase), the quality of tawniness (denoted by the word 'arunay') cannot connect itself with the action expressed by the verb; for a word that denotes a quality and stands in co-ordination with a word denoting a substance which has no qualities opposed in nature to that quality, denotes a quality abiding in that substance, and thus naturally connects itself with the action expressed by the verb. And since, as shown, the quality of tawniness connects itself with its substance (the cow) on the mere basis of the form of the words, it is wrong (on the part of the Prvapakshin to abandon this natural connexion and) to establish their connexion on the ground of their being otherwise incapable of serving as means of the purchase.

All this confirms our contention, viz. that the co-ordination of 'thou' and 'that' must be understood to express oneness, without, at the same time, there being given up the different attributes denoted by the two words. This however is not feasible for those who do not admit a highest Self free from all imperfection and endowed with all perfections, and different from that intelligent soul which is conditioned by Nescience, involved in endless suffering and undergoing alternate states of purity and impurity.—But, an objection is raised, even if such a highest Self be acknowledged, it would have to be admitted that the sentence aims at conveying the oneness of that which is distinguished by the different attributes denoted by the words co-ordinated, and from this it follows that the highest Self participates in all the suffering expressed by the word 'thou'!—This is not so, we reply; since the word 'thou' also denotes the highest Self, viz. in so far as it is the inner Ruler (antarymin) of all souls.—The connected meaning of the text is as follows. That which is denoted as 'Being,' i.e. the highest Brahman which is the cause of all, free from all shadow of imperfection, &c., resolved 'to be many'; it thereupon sent forth the entire world, consisting of fire, water, &c.; introduced, in this world so sent forth, the whole mass of individual souls into different bodies divine, human, &c., corresponding to the desert of each soul—the souls thus constituting the Self of the bodies; and finally, itself entering according to its wish into these souls—so as to constitute their inner Self—evolved in all these aggregates, names and forms, i.e. rendered each aggregate something substantial (vastu) and capable of being denoted by a word. 'Let me enter into these beings with this living Self (jvena tmana) means 'with this living me,' and this shows the living Self, i.e. the individual soul to have Brahman for its Self. And that this having Brahman for its Self means Brahman's being the inner Self of the soul (i.e. the Self inside the soul, but not identical with it), Scripture declares by saying that Brahman entered into it. This is clearly stated in the passage Taitt. Up. II, 6, 'He sent forth all this, whatever there is. Having sent forth he entered into it. Having entered it he became sat and tyat.' For here 'all this' comprises beings intelligent as well as non-intelligent, which afterwards are distinguished as sat and tyat, as knowledge (vijna) and non- knowledge. Brahman is thus said to enter into intelligent beings also. Hence, owing to this evolution of names and forms, all words denote the highest Self distinguished by non-intelligent matter and intelligent souls.—Another text, viz. Ch. Up. VI, 8, 7,'All this has its Self in that,' denotes by 'all this' the entire world inclusive of intelligent souls, and says that of this world that (i.e. Brahman) is the Self. Brahman thus being the Self with regard to the whole universe of matter and souls, the universe inclusive of intelligent souls is the body of Brahman.—Other scriptural texts teach the same doctrine; cp. 'Entered within, the ruler of beings, the Self of all' (Taitt. r. III, 24);'He who dwelling in the earth is within the earth—whose body is the earth,' & c., up to 'he who dwelling within the Self is within the Self, whom the Self does not know, of whom the Self is the body, who rules the Self from within, he is thy Self, the Ruler within, the Immortal' (Bri. Up. III, 7, 3-22; Mdhyand. S.); 'He who moves within the earth, of whom the earth is the body, &c.—who moves within the Imperishable, of whom the Imperishable is the body, whom the Imperishable does not know; he the inward ruler of all beings, free from evil, the divine, the one god, Nrayana' (Sub. Up. VII). All these texts declare that the world inclusive of intelligent souls is the body of the highest Self, and the latter the Self of everything. Hence those words also that denote intelligent souls designate the highest Self as having intelligent souls for his body and constituting the Self of them; in the same way as words denoting non-sentient masses of matter, such as the bodies of gods, men, & c., designate the individual souls to which those bodies belong. For the body stands towards the embodied soul in the relation of a mode (prakra); and as words denoting a mode accomplish their full function only in denoting the thing to which the mode belongs, we must admit an analogous comprehensiveness of meaning for those words which denote a body. For, when a thing is apprehended under the form 'this is such,' the element apprehended as 'such' is what constitutes a mode; now as this element is relative to the thing, the idea of it is also relative to the thing, and finds its accomplishment in the thing only; hence the word also which expresses the mode finds its accomplishment in the thing. Hence words such as 'cow', 'horse', 'man', which denote a mode, viz. a species, comprise in their meaning also that mass of matter which exhibits the characteristics of the species, and as that mass of matter constitutes the body and therefore is a mode of a soul, and as that soul again, so embodied, is a mode of the highest Self; it follows that all these words extend in their signification up to the highest Self. The meaning of all words then is the highest Self, and hence their co- ordination with words directly denoting that highest Self is a primary (not merely 'implied') one.

But, an objection is raised, we indeed observe that words denoting species or qualities stand in co-ordination to words denoting substances, 'the ox is short-horned,' 'the sugar is white'; but where substances appear as the modes of other substances we find that formative affixes are used, 'the man is dandin, kundalin' (bearing a stick; wearing earrings).—This is not so, we reply. There is nothing to single out either species, or quality, or substance, as what determines co- ordination: co-ordination disregards such limitations. Whenever a thing (whether species, or quality, or substance) has existence as a mode only—owing to its proof, existence and conception being inseparably connected with something else—the words denoting it, as they designate a substance characterised by the attribute denoted by them, appropriately enter into co-ordination with other words denoting the same substance as characterised by other attributes. Where, on the other hand, a substance which is established in separation from other things and rests on itself, is assumed to stand occasionally in the relation of mode to another substance, this is appropriately expressed by the use of derived forms such as 'dandin, kundalin.' Hence such words as 'I,' 'thou,' &c., which are different forms of appellation of the individual soul, at bottom denote the highest Self only; for the individual souls together with non-sentient matter are the body—and hence modes—of the highest Self. This entire view is condensed in the co-ordination 'Thou art that.' The individual soul being thus connected with the highest Self as its body, its attributes do not touch the highest Self, not any more than infancy, youth, and other attributes of the material body touch the individual soul. Hence, in the co-ordination 'Thou art that,' the word 'that' denotes the highest Brahman which is the cause of the world, whose purposes come true, which comprises within itself all blessed qualities, which is free from all shadow of evil; while the word 'thou' denotes the same highest Self in so far as having for its body the individual souls together with their bodies. The terms co-ordinated may thus be taken in their primary senses; there is no contradiction either with the subject-matter of the section, or with scripture in general; and not a shadow of imperfection such as Nescience, and so on, attaches to Brahman, the blameless, the absolutely blessed. The co- ordination with the individual soul thus proves only the difference of Brahman from the soul, which is a mere mode of Brahman; and hence we hold that different from the Self consisting of knowledge, i.e. the individual soul, is the Self consisting of bliss, i.e. the highest Self.

Nor is there any force in the objection that as the Self of bliss is said to be 'srira,' i.e. embodied-viz. in the clause 'of him the embodied Self is the same' (Taitt. Up. II, 5, 6)—it cannot be different from the individual soul. For throughout this section the recurring clause 'of him the embodied Self is the same as of the preceding one,' refers to the highest Self, calling that the 'embodied' one. The clause 'From that same Self sprang ether' (II, 1) designates the highest Brahman-which is different from the individual soul and is introduced as the highest cause of all things created—as the 'Self'; whence we conclude that all things different from it—from ether up to the Self of food constitute its body. The Subla-upanishad moreover states quite directly that all beings constitute the body of the highest Self: 'He of whom the earth is the body, of whom water is the body, of whom fire is the body, of whom wind is the body, of whom ether is the body, of whom the Imperishable is the body, of whom Death is the body, he the inner Self of all, the divine one, the one god Nryana.' From this it follows that what constitutes the embodied Self of the Self of food is nothing else but the highest Self referred to in the clause 'From that same Self sprang ether.' When, then, the text further on says with regard to the Self of breath, 'of him the embodied Self is the same as of the preceding one' (II, 3), the meaning can only be that what constitutes the embodied Self of the 'preceding' Self of food, viz. the highest Self which is the universal cause, is also the embodied Self of the Self consisting of breath. The same reasoning holds good with regard to the Self consisting of mind and the Self consisting of knowledge. In the case, finally, of the Self consisting of bliss, the expression 'the same' (esha eva) is meant to convey that that Self has its Self in nothing different from itself. For when, after having understood that the highest Self is the embodied Self of the vijnamaya also, we are told that the embodied Self of that vijnamaya is also the embodied Self of the nandamaya, we understand that of the nandamaya—which we know to be the highest Self on the ground of 'multiplication'—its own Self is the Self. The final purport of the whole section thus is that everything different from the highest Self, whether of intelligent or non-intelligent nature, constitutes its body, while that Self alone is the non-conditioned embodied Self. For this very reason competent persons designate this doctrine which has the highest Brahman for its subject-matter as the 'srraka,' i. e. the doctrine of the 'embodied' Self.—We have thus arrived at the conclusion that the Self of bliss is something different from the individual Self, viz. the highest Self.

Here the Prvapakshin raises the following objection.—The Self consisting of bliss (nandamaya) is not something different from the individual soul, because the formative element—maya denotes something made, a thing effected. That this is the meaning of—maya in nandamaya we know from Pnini IV, 3, 144.—But according to P. V, 4, 21,—maya has also the sense of 'abounding in'; as when we say 'the sacrifice is annamaya,' i.e. abounds in food. And this may be its sense in 'nandamaya' also!—Not so, the Prvapakshin replies. In 'annamaya,' in an earlier part of the chapter,—maya has the sense of 'made of', 'consisting of'; and for the sake of consistency, we must hence ascribe the same sense to it in 'nandamaya.' And even if, in the latter word, it denoted abundance, this would not prove that the nandamaya is other than the individual soul. For if we say that a Self 'abounds' in bliss, this implies that with all this bliss there is mixed some small part of pain; and to be 'mixed with pain' is what constitutes the character of the individual soul. It is therefore proper to assume, in agreement with its previous use, that 'nandamaya' means 'consisting of bliss.' In ordinary speech as well as in Vedic language (cp. common words such as 'mrinmaya,' 'hiranmaya'; and Vedic clauses such as 'parnamayijuhh') -maya as a rule means 'consisting of,' and this meaning hence presents itself to the mind first. And the individual soul may be denoted as 'made of bliss'; for in itself it is of the essence of bliss, and its Samsra state therefore is something 'made of bliss.' The conclusion therefore is that, owing to the received meaning of -maya, the nandamaya is none other than the individual soul.—To this prim facie view the next Stra refers and refutes it.

[FOOTNOTE 219:1. I.e. we should not in that case be able to decide whether the quality (i.e., here, the blueness) inheres in the class (i.e., here, the lotus), or vice versa.]

[FOOTNOTE 222:1. For it would imply so-called vkyabheda, 'split of the sentence,' which arises when one injunctory clause is made to enjoin two different things.]



14. If, on account of its being a word denoting an effect, (nandamaya be said) not (to denote the highest Self); (we say) no, on account of abundance.

We deny the conclusion of the Prvapakshin, on the ground of there being abundance of bliss in the highest Brahman, and 'abundance' being one of the possible meanings of -maya.—Since bliss such as described in the Taitt. Up.—bliss which is reached by successively multiplying by hundred all inferior kinds of bliss—cannot belong to the individual soul, we conclude that it belongs to Brahman; and as Brahman cannot be an effect, and as -maya, may have the sense of 'abounding in,' we conclude that the nandamaya is Brahman itself; inner contradiction obliging us to set aside that sense of -maya which is recommended by regard to 'consequence' and frequency of usage. The regard for consistency, moreover, already has to be set aside in the case of the 'prnamaya'; for in that term -maya cannot denote 'made of.' The 'prnamaya' Self can only be called by that name in so far as air with its five modifications has (among others) the modification called prna, i.e. breathing out, or because among the five modifications or functions of air prna is the 'abounding,' i.e. prevailing one.—Nor can it be truly said that -maya is but rarely used in the sense of 'abounding in': expressions such as 'a sacrifice abounding in food' (annamaya), 'a procession with many carriages' (sakatamay), are by no means uncommon.— Nor can we admit that to call something 'abounding in bliss' implies the presence of some pain. For 'abundance' precludes paucity on the part of that which is said to abound, but does not imply the presence of what is contrary. The presence or absence of what is contrary has to be ascertained by other means of proof; and in our case we do ascertain the absence of what is contrary to bliss by such means, viz. the clause 'free from evil,' &c. Abundance of bliss on the part of Brahman certainly implies a relation to paucity on the part of some other bliss; and in accordance with this demand the text says 'That is one measure of human bliss,' &c. (II, 8, 1). The bliss of Brahman is of measureless abundance, compared to the bliss of the individual soul.—Nor can it be maintained that the individual soul may be viewed as being an effect of bliss. For that a soul whose essential nature is knowledge and bliss should in any way be changed into something else, as a lump of clay is made into a pot, is an assumption contradicted by all scripture, sacred tradition, and reasoning. That in the Samsra state the soul's bliss and knowledge are contracted owing to karman will be shown later on.—The Self of bliss therefore is other than the individual soul; it is Brahman itself.

A further reason for this conclusion is supplied by the next Stra.



15. And because he is declared to be the cause of thatra.

'For who could breathe, who could breathe forth, if that bliss existed not in the ether? He alone causes bliss' (Taitt. Up. II, 7). This means— He alone is the cause of bliss on the part of the individual souls.— Some one is here designated as the cause of bliss enjoyed by the souls; and we thus conclude that the causer of bliss, who must be other than the souls to which bliss is imparted, is the highest Self abounding in bliss.

In the passage quoted the term 'bliss' denotes him who abounds in bliss, as will be shown later on.—A further reason is given in the next Stra.



16. And because that (Brahman) which is referred to in the mantra is declared (to be the nandamaya).

That Brahman which is described in the mantra, 'True Being, knowledge, infinite is Biahman,' is proclaimed as the Self abounding in bliss. And that Brahman is the highest Brahman, other than the individual soul; for the passage 'He who knows Brahman attains the Highest' refers to Brahman as something to be obtained by the individual soul, and the words 'On this the following verse is recorded' show that the verse is related to that same Brahman. The mantra thus is meant to render clear the meaning of the Brhmana passage. Now the Brahman to be reached by the meditating Devotee must be something different from him. The same point is rendered clear by all the following Brhmana passages and mantras: 'from that same Self sprang ether,' and so on. The Self abounding in bliss therefore is other than the individual soul.

Here an opponent argues as follows:—We indeed must acknowledge that the object to be reached is something different from the meditating Devotee; but the fact is that the Brahman described in the mantra does not substantially differ from the individual soul; that Brahman is nothing but the soul of the Devotee in its pure state, consisting of mere non- differenced intelligence, free from all shade of Nescience. To this pure condition it is reduced in the mantra describing it as true Being, knowledge, infinite. A subsequent passage, 'that from which all speech, with the mind, turns away, unable to reach it' (II. 9), expresses this same state of non-differentiation, describing it as lying beyond mind and speech. It is this therefore to which the mantra refers, and the Self of bliss is identical with it.—To this view the next Stra replies.



17. Not the other, on account of impossibility.

The other than the highest Self, i.e. the one called jva, even in the state of release, is not that Self which the mantra describes; for this is not possible. For to a Self of that kind unconditioned intelligence (such as is, in the mantra, ascribed to Brahman; cp. the term 'vipaskit') cannot belong. Unconditioned intelligence is illustrated by the power of all one's purposes realising themselves; as expressed in the text 'He desired, may I be many, may I grow forth.' Intelligence (vipaskittvam, i.e. power of insight into various things) does indeed belong to the soul in the state of release; but as in the Samsra state the same soul is devoid of such insight, we cannot ascribe to it non- conditioned intelligence. And if the released soul is viewed as being mere non-differenced intelligence, it does not possess the capacity of seeing different things, and hence cannot of course possess vipaskittva in the sense stated above. That, however, the existence of a substance devoid of all difference cannot be proved by any means of knowledge, we have already shown before. Again, if the clause 'from whence speech returns,' &c., were meant to express that speech and mind return from Brahman, this could not mean that the Real is devoid of all difference, but only that mind and speech are not means for the knowledge of Brahman. And from this it would follow that Brahman is something altogether empty, futile. Let us examine the context. The whole section, beginning with 'He who knows Brahman reaches Brahman,' declares that Brahman is all- knowing, the cause of the world, consisting of pure bliss, the cause of bliss in others; that through its mere wish it creates the whole universe comprising matter and souls; that entering into the universe of created things it constitutes their Self; that it is the cause of fear and fearlessness; that it rules Vyu ditya and other divine beings; that its bliss is ever so much superior to all other bliss; and many other points. Now, all at once, the clause 'from whence speech returns' is said to mean that neither speech nor mind applies to Brahman, and that thus there are no means whatever of knowing Brahman! This is idle talk indeed! In the clause '(that) from which speech returns,' the relative pronoun 'from which' denotes bliss; this bliss is again explicitly referred to in the clause 'knowing the bliss of Brahman'—the genitive 'of Brahman' intimating that the bliss belongs to Brahman; what then could be the meaning of this clause which distinctly speaks of a knowledge of Brahman, if Brahman had at the same time to be conceived as transcending all thought and speech? What the clause really means rather is that if one undertakes to state the definite amount of the bliss of Brahman—the superabundance of which is illustrated by the successive multiplications with hundred—mind and speech have to turn back powerless, since no such definite amount can be assigned. He who knows the bliss of Brahman as not to be defined by any definite amount, does not fear anything.—That, moreover, the all-wise being referred to in the mantra is other than the individual soul in the state of release, is rendered perfectly clear by what—in passages such as 'it desired,' &c.— is said about its effecting, through its mere volition, the origination and subsistence of the world, its being the inner Self of the world, and so on.



18. And on account of the declaration of difference.

The part of the chapter—beginning with the words 'From that same Self there sprang ether'—which sets forth the nature of the Brahman referred to in the mantra, declares its difference from the individual soul, no less than from the Selfs consisting of food, breath, and mind, viz. in the clause 'different from this which consists of knowledge, is the other inner Self which consists of bliss.'—Through this declaration of difference from the individual soul we know that the Self of bliss referred to in the mantra is other than the individual soul.



19. And on account of desire, there is no regard to what is inferred (i. e. matter).

In order that the individual soul which is enthralled by Nescience may operate as the cause of the world, it must needs be connected with non- sentient matter, called by such names as pradhna, or numnika (that which is inferred). For such is the condition for the creative energy of Brahm and similar beings. Our text, on the other hand, teaches that the creation of the aggregate of sentient and non-sentient things results from the mere wish of a being free from all connexion with non-sentient matter, 'He desired, may I be many, may I grow forth;' 'He sent forth all, whatever there is' (Taitt. Up. II, 6). We thus understand that that Self of bliss which sends forth the world does not require connexion with non-sentient matter called numnika, and hence conclude that it is other than the individual soul.—A further reason is stated in the next Stra.



20. And Scripture teaches the joining of this (i.e. the individual soul) with that (i.e. bliss) in that (i.e. the nandamaya).

'A flavour he is indeed; having obtained a flavour this one enjoys bliss' (Taitt. Up. II, 7). This text declares that this one, i.e. the so- called individual soul, enjoys bliss through obtaining the nandamaya, here called 'flavour.' Now to say that any one is identical with that by obtaining which he enjoys bliss, would be madness indeed.—It being thus ascertained that the Self of bliss is the highest Brahman, we conclude that in passages such as 'if that bliss were not in the ether' (Taitt. Up. II, 7). and 'knowledge, bliss is Brahman' (Bri. Up. III, 9, 28), the word 'nanda' denotes the 'nandamaya'; just as vijna means the vijnamaya. It is for the same reason (viz. of nanda meaning the same as nandamaya) that the clause 'he who knows the bliss of Brahman' exhibits Brahman as being connected with nanda, and that the further clause 'he who knows this reaches the Self of bliss,' declares the reaching of the Self of bliss to be the fruit of the knowledge of bliss. In the subsequent anuvka also, in the clauses 'he perceived that food is Brahman,' 'he perceived that breath is Brahman,' &c. (III, i; 2, &c.), the words 'food,' 'breath,' and so on, are meant to suggest the Self made of food, the Self made of breath, &c., mentioned in the preceding anuvka; and hence also in the clause 'he perceived that bliss is Brahman,' the word 'bliss' must be understood to denote the Self of bliss. Hence, in the same anuvka, the account of the fate after death of the man who knows concludes with the words 'having reached the Self of bliss' (III, 10,5). It is thus finally proved that the highest Brahman—which in the previous adhikarana had to be shown to be other than the so-called Pradhna—is also other than the being called individual soul.—This concludes the topic of the nandamaya.

A new doubt here presents itself.—It must indeed be admitted that such individual souls as possess only a moderate degree of merit are unable to accomplish the creation of the world by their mere wish, to enjoy supreme bliss, to be the cause of fearlessness, and so on; but why should not beings like ditya and Prajpati, whose merit is extraordinarily great, be capable of all this?—Of this suggestion the next Stra disposes.



21. The one within (the sun and the eye); on account of his qualities being declared.

It is said in the Chndogya: 'Now that person bright as gold, who is seen within the sun, with beard bright as gold and hair bright as gold, golden altogether to the very tips of his nails, whose eyes are like blue lotus; his name is Ut, for he has risen (udita) above all evil. He also who knows this rises above all evil. Rik and Sman are his joints.- So much with reference to the devas.—Now with reference to the body.— Now that person who is seen within the eye, he is Rik, he is Sman, Uktha, Yajus, Brahman. The form of this person (in the eye) is the same as of that person yonder (in the sun), the joints of the one are the joints of the other, the name of the one is the—name of the other' (Ch. Up. I, 7).—Here there arises the doubt whether that person dwelling within the eye and the sun be the individual soul called ditya, who through accumulation of religious merit possesses lordly power, or the highest Self other than that soul.

That individual soul of high merit, the Prvapakshin maintains. For the text states that that person has a body, and connexion with a body belongs to individual souls only, for it is meant to bring the soul into contact with pleasure and pain, according to its deserts. It is for this reason that Scripture describes final Release where there is no connexion with works as a state of disembodiedness. 'So long as he is in the body he cannot get free from pleasure and pain. But when he is free from the body, then neither pleasure nor pain touches him' (Ch. Up. VIII, 12, 1). And a soul of transcendent merit may possess surpassing wisdom and power, and thus be capable of being lord of the worlds and the wishes (I, 6, 8). For the same reason such a soul may be the object of devout meditation, bestow rewards, and by being instrumental in destroying evil, be helpful towards final release. Even among men some are seen to be of superior knowledge and power, owing to superior religious merit; and this holds good with regard to the Siddhas and Gandharvas also; then with regard to the devas; then with regard to the divine beings, beginning with Indra. Hence, also, one among the divine beings, beginning with Brahm, may in each kalpa reach, through a particularly high degree of merit, vast lordly power and thus effect the creation of the world, and so on. On this supposition the texts about that which constitutes the cause of the world and the inward Self of the world must also be understood to refer to some such soul which, owing to superiority of merit, has become all-knowing and all-powerful. A so- called highest Self, different from the individual souls, does not therefore exist. Where the texts speak of that which is neither coarse nor fine nor short, &c., they only mean to characterise the individual soul; and those texts also which refer to final Release aim only at setting forth the essential nature of the individual soul and the means of attaining that essential nature.

This prim facie view is set aside by the Stra. The person who is perceived within the sun and within the eye, is something different from the individual soul, viz. the highest Self; because there are declared qualities belonging to that. The text ascribes to him the quality of having risen above, i.e. being free from all evil, and this can belong to the highest Self only, not to the individual soul. For to be free from all evil means to be free from all influence of karman, and this quality can belong to the highest Self only, differing from all individual souls which, as is shown by their experience of pleasure and pain, are in the bonds of karman. Those essential qualities also which presuppose freedom from all evil (and which are mentioned in other Vedic passages), such as mastery over all worlds and wishes, capability of realising one's purposes, being the inner Self of all, &c., belong to the highest Self alone. Compare passages such as 'It is the Self free from evil, free from old age, from death and grief, from hunger and thirst, whose wishes come true, whose purposes come true' (Ch. Up. VIII, 1, 5); and 'He is the inner Self of all, free from evil, the divine one, the one god Nryana' (Sub. Up.). Attributes such as the attribute of being the creator of the whole universe—which presupposes the power of realising one's wishes—(cp. the passage 'it desired, may I be many'); the attribute of being the cause of fear and fearlessness; the attribute of enjoying transcending bliss not limited by the capabilities of thought and speech and the like, are essential characteristics of that only which is not touched by karman, and they cannot therefore belong to the individual soul.—Nor is there any truth in the contention that the person within the sun, &c., cannot be a being different from individual souls because it possesses a body. For since a being which possesses the power of realising all its desires can assume a body through its mere wish, it is not generally true that embodiedness proves dependence on karman.—But, it may be said, by a body we understand a certain combination of matter which springs from the primal substance (prakriti) with its three constituents. Now connexion with such a body cannot possibly be brought about by the wish of such souls even as are free from all evil and capable of realising their desires; for such connexion would not be to the soul's benefit. In the case, on the other hand, of a soul subject to karman and not knowing its own essential nature, such connexion with a body necessarily takes place in order that the soul may enjoy the fruit of its actions—quite apart from the soul's desire.— Your objection would be well founded, we reply, if the body of the highest Self were an effect of Prakriti with its three constituents; but it is not so, it rather is a body suitable to the nature and intentions of that Self. The highest Brahman, whose nature is fundamentally antagonistic to all evil and essentially composed of infinite knowledge and bliss—whereby it differs from all other souls—possesses an infinite number of qualities of unimaginable excellence, and, analogously, a divine form suitable to its nature and intentions, i.e. adorned with infinite, supremely excellent and wonderful qualities— splendour, beauty, fragrance, tenderness, loveliness, youthfulness, and so on. And in order to gratify his devotees he individualises that form so as to render it suitable to their apprehension—he who is a boundless ocean as it were of compassion, kindness and lordly power, whom no shadow of evil may touch—-he who is the highest Self, the highest Brahman, the supreme soul, Nryana!—Certain texts tell us that the highest Brahman is the sole cause of the entire world: 'From which these beings originate' (Taitt. Up.); 'Being only was this in the beginning' (Kh. Up. VI, 2, 1); 'The Self only was this in the beginning' (Ai. Up. I, 1); 'Nryana alone existed, not Brahm nor Siva.' Other texts define his nature: 'The True, knowledge, infinite is Brahman' (Taitt. Up. II, 1, 1); 'Knowledge, bliss is Brahman' (Bri. Up. III. 9. 28); and others again deny of Brahman all connexion with evil qualities and inferior bodies sprung from Prakriti, and all dependence on karman, and proclaim his glorious qualities and glorious forms: 'Free from qualities' (?); 'Free from taint' (Svet. Up. VI, 19); 'Free from old age, from death and grief, from hunger and thirst, realising his wishes and purposes' (Ch. Up. VIII, 1, 5); 'There is no effect and no cause known of him, no one is seen like to him or superior: his high power is revealed as manifold, as inherent action of force and knowledge' (Svet. Up. VI, 8); 'That highest great lord of lords, the highest deity of deities' (Svet. Up. VI, 7); 'He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord' (Svet. Up. VI, 9); 'Having created all forms and given names to them the wise one goes on calling them by those names' (Taitt. r. III, 12, 7); 'I know that great Person of sunlike lustre beyond the darkness' (Svet. Up. III, 8); 'All moments originated from the Person shining like lightning' (Mahnr. Up. I, 6).—This essential form of his the most compassionate Lord by his mere will individualises as a shape human or divine or otherwise, so as to render it suitable to the apprehension of the devotee and thus satisfy him. This the following scriptural passage declares, 'Unborn he is born in many ways' (Gau. K. III, 24); and likewise Smriti. 'Though unborn I, the imperishable Self, the Lord of the beings, presiding over my Nature, manifest myself by my Mya for the protection of the Good and the destruction of the evil doers '(Bha. G. IV, 6. 8). The 'Good' here are the Devotees; and by 'Mya' is meant the purpose, the knowledge of the Divine Being—; in agreement with the Naighantukas who register 'Mya' as a synonym of jna (knowledge). In the Mahbhrata also the form assumed by the highest Person in his avatras is said not to consist of Prakriti, 'the body of the highest Self does not consist of a combination of material elements.'—For these reasons the Person within the Sun and the eye is the highest Self which is different from the individual soul of the Sun, &c.



22. And on account of the declaration of difference (the highest Self is) other (than the individual souls of the sun, &c.).

There are texts which clearly state that the highest Self is different from ditya and the other individual souls: 'He who, dwelling within Aditya (the sun), is different from ditya, whom ditya does not know, of whom ditya is the body, who rules ditya from within; who dwelling within the Self is different from the Self,' &c. (Bri. Up. III, 7, 9 ff. ); 'Of whom the Imperishable is the body, whom the Imperishable does not know; who moves within Death, of whom Death is the body, whom Death does not know; he is the inner self of all beings, free from evil, divine, the one God Nryana' (Sub. Up. VII). These texts declare all individual souls to be the body of the sinless highest Self which is said to be the inward principle of all of them.—It is thereby completely proved that the highest Self is something different from all individual souls such as ditya, and so on.—Here terminates the adhikarana of the 'one within.'

The text, 'That from which these beings are born,' teaches that Brahman is the cause of the world; to the question thence arising of what nature that cause of the world is, certain other texts give a reply in general terms (' Being only this was in the beginning'; 'It sent forth fire'; 'The Self only this was in the beginning,' &c.); and thereupon it is shown on the basis of the special nature of that cause as proved by the attributes of 'thought' and 'bliss,' that Brahman is different from the pradhna and the individual souls. The remaining part of this Pda now is devoted to the task of proving that where such special terms as Ether and the like are used in sections setting forth the creation and government of the world, they designate not the thing-sentient or non- sentient—which is known from ordinary experience, but Brahman as proved so far.



23. Ether (is Brahman), on account of the characteristic marks.

We read in the Chndogya (I, 9), 'What is the origin of this world?' 'Ether,' he replied. 'For all these beings spring from the ether only, and return into the ether. Ether is greater than these; ether is their rest.' Here there arises the doubt whether the word 'ether' denotes the well-known element or Brahman.—The Prvapakshin maintains the former alternative. For, he says, in the case of things to be apprehended through words we must accept that sense of the word which, proved by etymology, is immediately suggested by the word. We therefore conclude from the passage that the well-known Ether is the cause of the entire aggregate of things, moving or non-moving, and that hence Brahman is the same as Ether.—But has it not been shown that Brahman is something different from non-sentient things because its creative activity is preceded by thought?—This has been asserted indeed, but by no means proved. For the proper way to combine the different texts is as follows. Having been told that 'that from which these beings are born is Brahman', we desire to know more especially what that source of all beings is, and this desire is satisfied by the special information given by the text, 'All these things spring from the ether.' It thus being ascertained that the ether only is the cause of the origin, and so on, of the world, we conclude that also such general terms as 'Being' ('Being only was this in the beginning') denote the particular substance called 'ether.' And we further conclude that in passages such as 'the Self only was all this in the beginning', the word 'Self (tman) also denotes the ether; for that word is by no means limited to non-sentient things—cp., e.g., the phrase, 'Clay constitutes the Self of the jar'—, and its etymology also (tman from p, to reach) shows that it may very well be applied to the ether. It having thus been ascertained that the ether is the general cause or Brahman, we must interpret such words as 'thinking' (which we meet with in connexion with the creative activity of the general cause) in a suitable, i.e. secondary, or metaphorical sense. If the texts denoted the general cause by general terms only, such as 'Being', we should, in agreement with the primary sense of 'thinking', and similar terms, decide that that cause is an intelligent being; but since, as a matter of fact, we ascertain a particular cause on the basis of the word 'ether', our decision cannot be formed on general considerations of what would suit the sense.—But what then about the passage, 'From the Self there sprang the ether' (Taitt. Up. II, 1, 1), from which it appears that the ether itself is something created?—All elementary substances, we reply, such as ether, air, and so on, have two different states, a gross material one, and a subtle one. The ether, in its subtle state, is the universal cause; in its gross state it is an effect of the primal cause; in its gross state it thus springs from itself, i.e. ether in the subtle state. The text, 'All these beings spring from ether only' (Ch. Up. I, 9, 1), declares that the whole world originates from ether only, and from this it follows that ether is none other than the general cause of the world, i.e. Brahman. This non-difference of Brahman from the empirically known ether also gives a satisfactory sense to texts such as the following: 'If this ether were not bliss' (Taitt. Up. II, 7, 1); 'Ether, indeed, is the evolver of names and forms' (Ch. Up. VIII, 14, 1, and so on).—It thus appears that Brahman is none other than the well- known elemental ether.

This prim facie view is set aside by the Stra. The word 'ether' in the text under discussion denotes the highest Self with its previously established characteristics—which is something quite different from the non-sentient elemental ether. For the qualities which the passage attributes to ether, viz. its being the one cause of the entire world, its being greater than all, and the rest of all, clearly indicate the highest Self. The non-intelligent elemental ether cannot be called the cause of all, since intelligent beings clearly cannot be its effects; nor can it be called the 'rest' of intelligent beings, for non-sentient things are evil and antagonistic to the true aim of man; nor can it be called 'greater' than all, for it is impossible that a non-sentient element should possess all excellent qualities whatever and thus be absolutely superior to everything else.—Nor is the Prvapakshin right when maintaining that, as the word 'ether' satisfies the demand for a special cause of the world, all other texts are to be interpreted in accordance herewith. The words, 'All these beings indeed spring from the ether only,' merely give expression to something generally known, and statements of this nature presuppose other means of knowledge to prove them. Now these other means required are, in our case, supplied by such texts as 'Being only was this in the beginning,' and these, as we have shown, establish the existence of Brahman. To Brahman thus established, the text mentioning the ether merely refers as to something well known. Brahman may suitably be called 'ether' (ksa), because being of the nature of light it shines (ksate) itself, and makes other things shine forth (ksayati). Moreover, the word 'ether' is indeed capable of conveying the idea of a special being (as cause), but as it denotes a special non-intelligent thing which cannot be admitted as the cause of the intelligent part of the world we must deny all authoritativeness to the attempt to tamper, in the interest of that one word, with the sense of other texts which have the power of giving instruction as to an entirely new thing (viz. Brahman), distinguished by the possession of omniscience, the power of realising its purposes and similar attributes, which we ascertain from certain complementary texts-such as 'it thought, may I be many, may I grow forth,' and 'it desired, may I be many, may I grow forth.' We also point out that the agreement in purport of a number of texts capable of establishing the existence of a wonderful being possessing infinite wonderful attributes is not lightly to be disregarded in favour of one single text vhich moreover (has not the power of intimating something not known before, but) only makes a reference to what is already established by other texts.—As to the averment that the word 'Self' is not exclusively limited to sentient beings, we remark that that word is indeed applied occasionally to non- sentient things, but prevailingly to that which is the correlative of a body, i.e. the soul or spirit; in texts such as 'the Self only was this in the beginning,' and 'from the Self there sprang the ether,' we must therefore understand by the 'Self,' the universal spirit. The denotative power of the term 'atman,' which is thus proved by itself, is moreover confirmed by the complementary passages 'it desired, may I send forth the worlds', 'it desired, may I be many, may I grow forth.'—We thus arrive at the following conclusion: Brahman, which—by the passage 'Being only this was in the beginning'—is established as the sole cause of the world, possessing all those manifold wonderful attributes which are ascertained from the complementary passages, is, in the text under discussion, referred to as something already known, by means of the term 'ether.'—Here terminates the adhikarana of' ether.'



24. For the same reason breath (is Brahman).

We read in the Chndogya (I, 10; ii), 'Prastotri, that deity which belongs to the Prastva,' &c.; and further on, 'which then is that deity? He said—Breath. For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the Prastva. If without knowing that deity you had sung forth, your head would have fallen off.' Here the word 'breath,' analogously to the word 'ether' denotes the highest Brahman, which is different from what is commonly called breath; we infer this from the fact that special characteristics of Brahman, viz. the whole world's entering into and rising from it, are in that text referred to as well-known things. There indeed here arises a further doubt; for as it is a matter of observation that the existence, activity, &c., of the whole aggregate of creatures depend on breath, breath—in its ordinary acceptation—may be called the cause of the world. This doubt is, however, disposed of by the consideration that breath is not present in things such as stones and wood, nor in intelligence itself, and that hence of breath in the ordinary sense it cannot be said that 'all beings enter into it,' &c. We therefore conclude that Brahman is here called 'breath' in so far as he bestows the breath of life on all beings. And the general result of the discussion carried on in connexion with the last two Stras thus is that the words 'ether' and 'breath' denote something other than what is ordinarily denoted by those terms, viz. the highest Brahman, the sole cause of this entire world, free from all evil, &c. &c.—Here terminates the adhikarana of 'breath.'

The subsequent Stras up to the end of the Pda demonstrate that the being which the texts refer to as 'Light' or 'Indra'—terms which in ordinary language are applied to certain other well-known beings—, and which is represented as possessing some one or other supremely exalted quality that is invariably connected with world-creative power, is no other than the highest Brahman.



25. The light (is Brahman), on account of the mention of feet.

We read in the Chndogya. (III, 13, 7), 'Now that light which shines above this heaven, higher than everything, in the highest worlds beyond which there are no other worlds, that is the same light which is within man.'—Here a doubt arises, viz. whether the brightly shining thing here called 'light' is the well-known light of the sun and so on, viewed as a causal universal principle (Brahman); or the all-knowing, &c., highest Person of infinite splendour, who is different in nature from all sentient and non-sentient beings, and is the highest cause.—The Prvapakshin maintains that the reference is to ordinary light. For, he says, the passage does not mention a particular characteristic attribute which can belong to the highest Self only—while such attributes were met with in the texts referring to Ether and Breath—, and as thus there is no opening for a recognition of the highest Self, and as at the same time the text identifies 'light' with the intestinal heat of living beings, we conclude that the text represents the well-known ordinary light as Brahman, the cause of the world—which is possible as causal agency is connected with extreme light and heat.—This prim facie view the Stra sets aside. The light which the text states to be connected with heaven and possessing supreme splendour can be the highest Person only, since a preceding passage in the same section—' All the beings are one foot of it, three feet are the Immortal in heaven'—refers to all beings as being a foot of that same being which is connected with heaven. Although the passage, 'That light which shines above,' &c., does not mention a special attribute of the highest Person, yet the passage previously quoted refers to the highest Person as connected with heaven, and we therefore recognise that Person as the light connected with heaven, mentioned in the subsequent passage.

Nor does the identification, made in a clause of the text, of light with the intestinal heat give rise to any difficulty; for that clause is meant to enjoin meditation on the highest Brahman in the form of intestinal heat, such meditation having a special result of its own. Moreover, the Lord himself declares that he constitutes the Self of the intestinal fire, 'Becoming the Vaisvnara-fire I abide in the body of living creatures' (Bha. G. XV, 14).



26. If it be objected that (Brahman is) not (denoted) on account of the metre being denoted; (we reply) not so, because thus the direction of the mind (on Brahman) is declared; for thus it is seen.

The previous section at first refers to the metre called Gyatr, 'The Gyatr indeed is everything' (III, 12, 1), and then introduces with the words 'this is also declared by a Rik verse' the verse, 'Such is the greatness of it (viz. the Gyatr),' &c. Now, as this verse also refers to the metre, there is not any reference to the highest Person. To this objection the second part of the Stra replies. The word 'Gyatr' does not here denote the metre only, since this cannot possibly be the Self of all; but the text declares the application of the idea of Gyatr to Brahman, i.e. teaches, to the end of a certain result being obtained, meditation on Brahman in so far as similar to Gyatr. For Brahman having four feet, in the sense indicated by the rik, may be compared to the Gyatr with its four (metrical) feet. The Gyatr (indeed has as a rule three feet, but) occasionally a Gyatr with four feet is met with; so, e.g., 'Indras sakpatih valena pditah duskyavano vrish samitsu ssahih.' We see that in other passages also words primarily denoting metres are employed in other senses; thus, e.g., in the samvargavidy (Ch. Up. IV, 3, 8), where Virj (the name of a metre of ten syllables) denotes a group of ten divine beings.

For this conclusion the next Stra supplies a further argument.



27. And thus also, because (thus only) the designation of the beings, and so on, being the (four) feet is possible.

The text, moreover, designates the Gyatr as having four feet, after having referred to the beings, the earth, the body, and the heart; now this has a sense only if it is Brahman, which here is called Gyatr.



28. If it be said that (Brahman is) not (recognised) on account of the difference of designation; (we say) not so, on account of there being no contradiction in either (designation).

In the former passage, 'three feet of it are what is immortal in heaven,' heaven is referred to as the abode of the being under discussion; while in the latter passage, 'that light which shines above this heaven,' heaven is mentioned as marking its boundary. Owing to this discrepancy, the Brahman referred to in the former text is not recognised in the latter.—This objection the Stra disposes of by pointing out that owing to the essential agreement of the two statements, nothing stands in the way of the required recognition. When we say, 'The hawk is on the top of the tree,' and 'the hawk is above the top of the tree,' we mean one and the same thing.—The 'light,' therefore, is nothing else but the most glorious and luminous highest Person. Him who in the former passage is called four-footed, we know to have an extraordinarily beautiful shape and colour—(cp., e.g., 'I know that great Person of sunlike colour beyond the darkness' (Svet. Up. III, 9))—, and as hence his brilliancy also must be extraordinary, he is, in the text under discussion, quite appropriately called 'light.'—Here terminates the adhikarana of 'light.'

It has been shown that the being endowed with supreme brilliance, called 'Light,' which the text mentions as something well known, is the highest Person. The Strakra will now show that the being designated as Indra and Prna, which the text enjoins as an object of meditation, for the reason that it is the means for attaining immortality—a power which is inseparable from causal power—, is likewise the highest Person.



29. Prna is Brahman, on account of connexion.

We read in the Pratardana-vidy in the Kaushtaki-brhmana that 'Pratardana, the son of Divodsa, came, by fighting and strength, to the beloved abode of Indra.' Being asked by Indra to choose a boon he requests the God to bestow on him that boon which he himself considers most beneficial to man; whereupon Indra says, 'I am prna (breath), the intelligent Self, meditate on me as Life, as Immortality.' Here the doubt arises whether the being called Prna and Indra, and designating itself as the object of a meditation most beneficial to man, is an individual soul, or the highest Self.—An individual soul, the Prvapakshin maintains. For, he says, the word 'Indra' is known to denote an individual God, and the word 'Prna,' which stands in grammatical co-ordination with Indra, also applies to individual souls. This individual being, called Indra, instructs Pratardana that meditation on himself is most beneficial to man. But what is most beneficial to man is only the means to attain immortality, and such a means is found in meditation on the causal principle of the world, as we know from the text, 'For him there is delay only so long as he is not delivered; then he will be perfect' (Ch. Up. VI, 14, 2). We hence conclude that Indra, who is known as an individual soul, is the causal principle, Brahman.

This view is rejected by the Stra. The being called Indra and Prna is not a mere individual soul, but the highest Brahman, which is other than all individual souls. For on this supposition only it is appropriate that the being introduced as Indra and Prna should, in the way of grammatical co-ordination, be connected with such terms as 'blessed,' 'non-ageing,' 'immortal.' ('That Prna indeed is the intelligent Self, blessed, non-ageing, immortal,' Kau. Up. III, 9.)



30. If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we say, not so), because the multitude of connexions with the inner Self (is possible only) in that (speaker if viewed as Brahman).

An objection is raised.—That the being introduced as Indra and Prna should be the highest Brahman, for the reason that it is identical with him who, later on, is called 'blessed,' 'non-ageing,' 'immortal'—this we cannot admit. 'Know me only, I am prna, meditate on me as the intelligent Self, as life, as immortality'—the speaker of these words is Indra, and this Indra enjoins on Pratardana meditation on his own person only, the individual character of which is brought out by reference to certain deeds of strength such as the slaying of the son of Tvashtri ('I slew the three-headed son of Tvashtri,' &c.). As thus the initial part of the section clearly refers to an individual being, the terms occurring in the concluding part ('blessed,' 'non-ageing,' 'immortal') must be interpreted so as to make them agree with what precedes.—This objection the Stra disposes of. 'For the multitude of connexions with the Self'—i.e. the multitude of things connected with the Self as its attributes—is possible only 'in that,' i.e. in that speaker viewed as the highest Brahman. 'For, as in a car, the circumference of the wheel is placed on the spokes, and the spokes on the nave, thus are these objects placed on the subjects, and the subjects on the prna. That prna indeed is the intelligent Self, blessed, non-ageing, immortal.' The 'objects' (bhtamtrh) here are the aggregate of non-sentient things; the 'subjects' (prajmtrh) are the sentient beings in which the objects are said to abide; when thereupon the texts says that of these subjects the being called Indra and Prna is the abode, and that he is blessed, non-ageing, immortal; this qualification of being the abode of this Universe, with all its non- sentient and sentient beings, can belong to the highest Self only, which is other than all individual souls.

The Stra may also be explained in a somewhat different way, viz. 'there is a multitude of connexions belonging to the highest Self, i.e. of attributes special to the highest Self, in that, viz. section.' The text at first says, 'Choose thou that boon for me which thou deemest most beneficial to man'—to which the reply is, 'Meditate on me.' Here Indra- prna is represented as the object of a meditation which is to bring about Release; the object of such meditation can be none but the highest Self.—'He makes him whom he wishes to lead up from these worlds do a good deed; and him whom he wishes to lead down from these worlds he makes do a bad deed.' The causality with regard to all actions which is here described is again a special attribute of the highest Self.—The same has to be said with regard to the attribute of being the abode of all, in the passage about the wheel and spokes, quoted above; and with regard to the attributes of bliss, absence of old age and immortality, referred to in another passage quoted before. Also the attributes of being 'the ruler of the worlds, the lord of all,' can belong to the highest Self only.—The conclusion therefore is that the being called Indra and Prna is none other but the highest Self.—But how then can Indra, who is known to be an individual person only, enjoin meditation on himself?—To this question the next Stra replies.



31. The instruction (given by Indra about himself) (is possible) through insight based on Scripture, as in the case of Vmadeva.

The instruction which, in the passages quoted, Indra gives as to the object of meditation, i.e. Brahman constituting his Self, is not based on such an insight into his own nature as is established by other means of proof, but on an intuition of his own Self, mediated by Scripture. 'Having entered into them with this living Self let me evolve names and forms' (Ch. Up. VI, 3, 2); 'In it all that exists has its Self (Ch. Up. VI, 8, 7); Entered within, the ruler of creatures, the Self of all' (Taitt. Ar. III, 21); 'He who dwelling in the Self is different from the Self,' &c. (Bri. Up. III, 7, 22)—from these and similar texts Indra has learned that the highest Self has the indiviual souls for its body, and that hence words such as 'I' and 'thou,' which denote individual beings, extend in their connotation up to the highest Self; when, therefore, he says, 'Know me only', and 'Meditate on me', he really means to teach that the highest Self, of which his own individual person is the body, is the proper object of meditation. 'As in the case of Vmadeva.' As the Rishi Vmadeva perceiving that Brahman is the inner Self of all, that all things constitute its body, and that the meaning of words denoting a body extends up to the principle embodied, denotes with the word 'I' the highest Brahman to which he himself stands in the relation of a body, and then predicates of this 'I' Manu Srya and other beings—'Seeing this the Rishi. Vmadeva understood, I am Manu, I am Srya' (Bri. Up. I, 4, 10). Similarly Prahlda says, 'As the Infinite one abides within all, he constitutes my "I" also; all is from me, I am all, within me is all.' (Vi. Pu. I, 19, 85.) The next Stra states, in reply to an objection, the reason why, in the section under discussion, terms denoting the individual soul, and others denoting non-sentient things are applied to Brahman.



32. If it be said (that Brahman is not meant) on account of characteristic marks of the individual soul and the chief vital air; we say no, on account of the threefoldness of meditation; on account of (such threefold meditation) being met (in other texts also); and on account of (such threefold meditation) being appropriate here (also).

An objection is raised. 'Let none try to find out what speech is, let him know the speaker'; 'I slew the three-headed son of Tvashtri; I delivered the Arunmukhas, the devotees, to the wolves'; these passages state characteristic marks of an individual soul (viz. the god Indra).— 'As long as Prna dwells in this body, so long there is life'; 'Prna alone is the conscious Self, and having laid hold of this body, it makes it rise up.'—These passages again mention characteristic attributes of the chief vital air. Hence there is here no 'multitude of attributes belonging to the Self.'—The latter part of the Stra refutes this objection. The highest Self is called by these different terms in order to teach threefoldness of devout meditation; viz. meditation on Brahman in itself as the cause of the entire world; on Brahman as having for its body the totality of enjoying (individual) souls; and on Brahman as having for its body the objects and means of enjoyment.—This threefold meditation on Brahman, moreover, is met with also in other chapters of the sacred text. Passages such as 'The True, knowledge, infinite is Brahman,' 'Bliss is Brahman,' dwell on Brahman in itself. Passages again such as 'Having created that he entered into it. Having entered it he became sat and tyat, defined and undefined,' &c. (Taitt. Up. II, 6), represent Brahman as having for its body the individual souls and inanimate nature. Hence, in the chapter under discussion also, this threefold view of Brahman is quite appropriate. Where to particular individual beings such as Hiranyagarbha, and so on, or to particular inanimate things such as prakriti, and so on, there are attributed qualities especially belonging—to the highest Self; or where with words denoting such persons and things there are co-ordinated terms denoting the highest Self, the intention of the texts is to convey the idea of the highest Self being the inner Self of all such persons and things.— The settled conclusion, therefore, is that the being designated as Indra and Prna is other than an individual soul, viz. the highest Self.



SECOND PDA.

THE contents of the first Pda may be summed up as follows:—It has been shown that a person who has read the text of the Veda; who further, through the study of the Karma-Mmmsa, has acquired a full knowledge of the nature of (sacrificial and similar) works, and has recognised that the fruits of such works are limited and non-permanent; in whom there has arisen the desire for the highest aim of man, i.e. Release, which, as he has come to know in the course of reading the Vednta portions of scripture, is effected by meditation on the nature of Brahman—such meditation having an infinite and permanent result; who has convinced himself that words are capable of conveying information about accomplished things (not only about things to be done), and has arrived at the conclusion that the Vednta-texts are an authoritative means of knowledge with regard to the highest Brahman;—that such a person, we say, should begin the study of the Srraka-Mmms which indicates the method how Brahman is to be known through the Vednta-texts.