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VEDANTA-SOTRAS.
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which thought in its primary sense belongs, the use of the word 'Self' with reference to the Giva is quite adequate. Then again there is the other passage, 'That which is that subtle essence, in it all that exists has its self. It is the true. It is the Self. That art thou, O Svetaketu' (Kh. Up. VI, 8, 7, &c.). Here the clause 'It is the Self' designates the Being of which the entire chapter treats, viz. the subtle Self, by the word 'Self,' and the concluding clause, 'that art thou, O Svetaketu,' declares the intelligent Svetaketu to be of the nature of the Self. Fire and water, on the other hand, are non-intelligent, since they are objects (of the mind), and since they are declared to be implicated in the evolution of names and forms. And as at the same time there is no reason for ascribing to them thought in its primary sense while the employment of the word 'Self' furnishes such a reason with reference to the Sat-the thought attributed to them must be explained in a figurative sense, like the inclination of the river-bank. Moreover, the thinking on the part of fire and water is to be understood as dependent on their being ruled over by the Sat. On the other hand, the thought of the Sat is, on account of the word 'Self,' not to be understood in a figurative sense1.
Here the Sankhya comes forward with a new objection. The word 'Self,' he says, may be applied to the pradhâna, although unintelligent, because it is sometimes figuratively used in the sense of 'that which effects all purposes of another; as, for instance, a king applies the word 'Self' to some servant who carries out all the king's intentions, 'Bhadrasena is my (other) Self. For the pradhâna, which effects the enjoyment and the emancipation of the soul, serves the latter in the same way as a minister serves his king in the affairs of peace and war. Or else, it may be said, the one word 'Self' may refer to non-intelligent things as well as to intelligent beings, as we see that such expressions as 'the Self of the elements,' 'the Self of the senses,' are made use of, and as the one word 'light' (gyotis) denotes a certain
So that, on this latter explanation, it is unnecessary to assume a figurative sense of the word 'thinking' in any of the three passages.
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