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VEDÂNTA-SOTRAS.
the world, apart from the Pradhana and the soul as established by the Sankhya-system. For the Kaushỉtakins declare in their text, in the dialogue of Balaki and Agåtasatru, that none but the enjoying (individual) soul is to be known as the cause of the world, 'Shall I tell you Brahman? He who is the maker of those persons and of whom this is the work (or “ to whom this work belongs”) he indeed is to be known' (Kau. Up. IV, 19). Bålåki at the outset proposes Brahman as the object of instruction, and when he is found himself not to know Brahman, Agatasatru instructs him about it, 'he indeed is to be known.' But from the relative clause 'to whom this work belongs,' which connects the being to be known with work, we infer that by Brahman we have here to understand the enjoying soul which is the ruler of Prakriti, not any other being. For no other being is connected with work; work, whether meritorious or the contrary, belongs to the individual soul only. Nor must you contest this conclusion on the ground that work' is here to be explained as meaning the object of activity, so that the sense of the clause would be he of whom this entire world, as presented by perception and the other means of knowledge, is the work.' For in that case the separate statements made in the two clauses, who is the maker of those persons' and 'of whom this is the work,' would be devoid of purport (the latter implying the former). Moreover, the generally accepted meaning of the word 'karman,' both in Vedic and worldly speech, is work in the sense of good and evil actions. And as the origination of the world is caused by actions of the various individual souls, the designation of maker of those persons' also suits only the individual soul. The meaning of the whole passage therefore is 'He who is the cause of the different persons that have their abode in the disc of the sun, and so on, and are instrumental towards the retributive experiences of the individual souls; and to whom there belongs karman, good and evil, to which there is due his becoming such a cause; he indeed is to be known, his essential nature is to be cognised in distinction from Prakriti.' And also in what follows, 'The two came to a person who was asleep. He
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