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II ADHYAYA, I PÂDA, 21.
non-different from it, the promise held out in the scriptural passage that 'What is not heard is heard, what is not perceived is perceived, what is not known is known' (Kh. Up. VI, 1, 3) is fulfilled'.
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21. On account of the other (i.e. the individual soul) being designated (as non-different from Brahman) there would attach (to Brahman) various faults, as, for instance, not doing what is beneficial.
Another objection is raised against the doctrine of an intelligent cause of the world.-If that doctrine is accepted, certain faults, as, for instance, doing what is not beneficial, will attach (to the intelligent cause, i. e. Brahman), ' on account of the other being designated.' For Scripture declares the other, i. e. the embodied soul, to be one with Brahman, as is shown by the passage, 'That is the Self; that art thou, O Svetaketu!' (Kh. Up. VI, 8, 7.)-Or else (if we interpret 'the other' of the Sûtra in a different way) Scripture declares the other, i. e. Brahman, to be the Self of the embodied soul. For the passage, 'Having created that he entered into it,' declares the creator, i. e. the unmodified Brahman, to constitute the Self of the embodied soul, in consequence of his entering into his products. The following passage also, 'Entering (into them) with this living Self I will evolve names and forms' (Kh. Up. VI, 3, 2), in which the highest divinity designates the living (soul) by the word 'Self,' shows that the embodied Self is not different from Brahman. Therefore the creative power of Brahman belongs to the embodied Self also, and the latter, being thus an independent agent, might be expected to produce only what is beneficial to itself, and not things of a contrary nature, such as birth, death, old age, disease, and whatever may be the other meshes of the net of suffering. For we know that no free person will build a prison for himself, and take up his abode in it. Nor would a being, itself absolutely stainless,
1 Because it has been shown that cause and effect are identical; hence if the cause is known, the effect is known also.
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