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534
VEDÂNTA-SOTRAS.
over from the first clause into the subsequent ones; but this makes no difference, for, in the case of such carrying over of a word, no less than in the case of actual repetition, the general denotation of the word is repeated.— The next Sutra refutes this objection.
5. The non-abandonment of the promissory statement (results) from non-difference.
It is not appropriate to assume, from deference to the Khåndogya-text, a secondary meaning for those other texts also which declare Ether to have originated. For the Khandogya itself virtually admits the origination of Ether; in so far, namely, as the clause that by which the non-heard is heard,' &c., declares that through the knowledge of Brahman everything is known. This declaration is not abandoned, i.e. is adhered to, only if the Ether also is an effect of Brahman and thus non-different from it.
6. (As follows also) from (other) texts.
That Ether is an originated thing follows from other clauses also in the Khåndogya: 'Being only this was in the beginning, one without a second' affirms the oneness of everything before creation, and . In that all this has its Self' implies that everything is an effect of, and hence nondifferent from, Brahman.—Nor does the statement as to the creation of fire, 'it sent forth fire,' exclude the creation of Ether. For the first place which there is assigned to fire rests only thereon that no mention is made of the creation of Ether, and this has no force to negative the creation of Ether as positively stated in other texts.
7. But the division (origination) extends over all effects; as in ordinary life.
The 'but' has the sense of 'and.' As the clause "In that all this has its Self' and similar ones directly state that Ether also is a creation of Brahman, the division, i.e. the origination of Ether from Brahman, is implicitly declared thereby. As in ordinary life. When in ordinary life somebody has said 'all these men are the sons of
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