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I ADHYAYA, I PÂDA, 13.
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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 sårira,' 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 Subala-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 Narayana.' From this it follows that what constitutes the
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