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VEDÂNTA-SOTRAS.
recensions of the Brihad Aranyaka) speak of it as different (from the internal ruler).
The word 'not' (in the Satra) has to be supplied from the preceding Satra. Although the attributes of seeing, &c., belong to the individual soul, still as the soul is limited by its adjuncts, as the ether is by a jar, it is not capable of dwelling completely within the earth and the other beings mentioned, and to rule them. Moreover, the followers of both sâkhâs, i.e. the Kânvas as well as the Madhyandinas, speak in their texts of the individual soul as different from the internal ruler, viz. as constituting, like the earth, and so on, his abode and the object of his rule. The Kanvas read (Bri, Up. III, 7, 22), He who dwells in knowledge;' the Mâdhyandinas, 'He who dwells in the Self.' If the latter reading is adopted, the word 'Self' denotes the individual soul; if the former, the individual soul is denoted by the word knowledge;' for the individual soul consists of knowledge. It is therefore a settled matter that some being different from the individual soul, viz. the lord, is denoted by the term 'internal ruler.'-But how, it may be asked, is it possible that there should be within one body two seers, viz. the lord who rules internally and the individual soul different from him ?-Why-we ask in return-should that be impossible ?-Because, the opponent replies, it is contrary to scriptural passages, such as, 'There is no other seer but he,' &c., which deny that there is any seeing, hearing, perceiving, knowing Self, but the internal ruler under discussion.—May, we rejoin, that passage not have the purpose of denying the existence of another ruler?-No, the opponent replies, for there is no occasion for another ruler (and therefore no occasion for denying his existence), and the text does not contain any specification, (but merely denies the existence of any other seer in general.)
We therefore advance the following final refutation of the opponent's objection. The declaration of the difference of the embodied Self and the internal ruler has its reason in the limiting adjunct, consisting of the organs of action, presented by Nescience, and is not absolutely true. For the
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