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VEDANTA-SUTRAS.
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other meanings, that of Brahman. Compare 'For who could breathe, who could breathe forth, if that ether were not bliss?' (Taitt. Up. II, 7); All these beings take their rise from the ether' (Kh. Up. I, 9, 1). It has to be kept in view that in the text under discussion the meaning 'Brahman' is supported by what is said about the qualities of the small ether-viz. freedom from sin, &c.-and hence is stronger than the other meaning, according to which âkâsa signifies the elemental ether.
So far the Sûtras have refuted the view of the small ether being the element. They now enter on combating the notion that the small ether may possibly be the individual soul.
17. If it be said that on account of reference to the other one he is meant; we say no, on account of impossibility.
An objection is raised to the argumentation that, on account of complementary passages, the small ether must be explained to mean the highest Self.
For, the objector says, a clear reference to him who is 'other' than the highest Self, i.e. to the individual soul, is contained in the following passage (VIII, 12, 3): 'Thus does that serenity (samprasâda), having risen from this body and approached the highest light, appear in its own form.' 'That is the Self,' he said. That is the immortal, the fearless, this is Brahman' (VIII, 7, 3?). We admit that for the different reasons stated above the ether within the heart cannot be the elemental ether; but owing to the force of the intimations conveyed by the complementary passages just quoted, we must adopt the view that what is meant is the individual soul. And as the word 'âkâsa' may be connected with prakâsa (light), it may be applied to the individual soul also.-This view is set aside by the Sútra. The small ether cannot be the individual soul because the qualities attributed in the text to the former, viz. freedom from sin, &c., cannot possibly belong to the individual soul.
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