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I ADHYAYA, 3 PADA, 7.
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accepted as the abode of heaven, earth, &c. for the following reason also.
5. On account of the declaration of difference.
The passage 'Know him alone as the Self' moreover implies a declaration of difference, viz. of the difference of the object of knowledge and the knower. Here the individual soul as being that which is desirous of release is the knower, and consequently Brahman, which is denoted by the word 'self' and represented as the object of knowledge, is understood to be the abode of heaven, earth, and so on.
-For the following reason also the individual soul cannot be accepted as the abode of heaven, earth, &c.
6. On account of the subject-matter.
The highest Self constitutes the subject-matter (of the entire chapter), as we see from the passage, “Sir, what is that through which, when it is known, everything else becomes known?' (Mu. Up. I, 1, 3), in which the knowledge of everything is declared to be dependent on the knowledge of one thing. For all this (i.e. the entire world) becomes known if Brahman the Self of all is known, not if only the individual soul is known.-Another reason against the individual soul follows.
7. And on account of the two conditions of standing and eating (of which the former is characteristic of the highest Lord, the latter of the individual soul).
With reference to that which is the abode of heaven, earth, and so on, the text says, 'Two birds, inseparable friends,' &c. (Mu. Up. III, 1, 1). This passage describes the two states of mere standing, i.e. mere presence, and of eating, the clause, One of them eats the sweet fruit,' referring to the eating, i.e. the fruition of the results of works,
for the individual soul- which, like the air, is already excluded by the preceding SQtra-if it were not for the new argument brought forward in the following Saira which applies to the individual soul only.
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