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310
VEDÂNTA-SOTRAS.
the individual soul; for this may be viewed as the support of the entire aggregate of non-sentient matter, inclusive of the elements in their subtle condition; and the qualities of non-coarseness, &c., are characteristic of that soul also. Moreover there are several texts in which the term 'Imperishable' is actually seen to denote the individual soul; so e. g. the non-evolved' is merged in the Imperishable'; "That of which the non-evolved is the body; that of which the Imperishable is the body'; 'All the creatures are the Perishable, the non-changing Self is called the Imperishable' (Bha. Gi. XV, 16).
To this alternative primâ facie view the next Sûtra replies.
10. And this (supporting) (springs) from command.
The text declares that this supporting of ether and all other things proceeds from command. In the command of that Imperishable sun and moon stand, held apart; in the command of that Imperishable heaven and earth stand, held apart,' &c. Now such supreme command, through which all things in the universe are held apart, cannot possibly belong to the individual soul in the state either of bondage or of release. The commanding Imperishable' therefore is none other than the supreme Person.
11. And on account of the exclusion of (what is of) another nature (than Brahman).
Another nature, i.e. the nature of the Pradhana, and so on. A supplementary passage excludes difference on the part of the Imperishable from the supreme Person. 'That Imperishable, O Gârgi, is unseen but seeing; unheard but hearing ; unthought but thinking ; unknown but knowing. There is nothing that sees but it, nothing that hears but it, nothing that thinks but it, nothing that knows but it. In that Imperishable, O Gårgi, the ether is woven, warp and woof. Here the declaration as to the Imperishable being what sees, hears, &c. excludes the non-intelligent Pradhana; and the declaration as to its being all-seeing, &c. while not
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