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I ADHYÂYA, 2 PÂDA, 21.
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means that there is no seer other than the seer and ruler described in the preceding clauses. To explain. The clauses' whom the earth does not know,' &c., up to whom the Self does not know' mean to say that the Ruler within rules without being perceived by the earth, Self, and the other beings which he rules. This is confirmed by the subsequent clauses, unseen but a seer,' unheard but a hearer,' &c. And the next clauses, there is no other seer but he' &c., then mean to negative that there is any other being which could be viewed as the ruler of that Ruler. Moreover, the clauses that is the Self of thee.' 'He is the Self of thee' exhibit the individual Self in the genitive form of thee '), and thus distinguish it from the Ruler within, who is declared to be their Self.
20. And not that which Smriti assumes, on account of the declaration of qualities not belonging to that; nor the embodied one.
That which Smriti assumes' is the Pradhåna; the 'embodied one' is the individual soul. Neither of these can be the Ruler within, since the text states attributes which cannot possibly belong to either. For there is not even the shadow of a possibility that essential capability of seeing and ruling all things, and being the Self of all, and immortality should belong either to the non-sentient Pradhâna or to the individual soul.-The last two Satras have declared that the mentioned qualities belong to the highest Self, while they do not belong to the indi. vidual soul. The next Satra supplies a new, independent argument.
21. For both also speak of it as something different.
Both, i.e. the Madhyandinas as well as the Kanvas, distinguish iņ their texts the embodied soul, together with speech and other non-intelligent things, from the Ruler within, representing it as an object of his rule. The Madhyandinas read, 'He who dwells in the Self, whom the Self does not know,' &c.; the Karvas, 'He who dwells
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