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562
VEDANTA-SUTRAS.
more would the Veda be than the idle talk of a person out of his mind!
Nor finally is there any good in the theory of the soul being Brahman in so far as determined by a limiting adjunct. For this view also is in conflict with the texts which distinguish Brahman as the ruling and the soul as the ruled principle, and so on. One and the same Devadatta does not become double as it were-a ruler on the one hand and a ruled subject on the other-because he is determined by the house in which he is, or by something else.
In order to be able to account for the twofold designations of the soul, we must therefore admit that the soul is a part of Brahman.
43. And on account of the mantra.
'One part (quarter) of it are all beings, three feet (quarters) of it are the Immortal in heaven' (Kh. Up. III, 12, 6) on account of this mantra also the soul must be held to be a part of Brahman. For the word 'foot' denotes a part. As the individual souls are many the mantra uses the plural form 'all beings.' In the Sûtra (42) the word 'part' is in the singular, with a view to denote the whole class. For the same reason in II, 3, 18 also the word 'âtman' is in the singular. For that the individual Selfs are different from the Lord, and are many and eternal, is declared by texts such as He who, eternal and intelligent, fulfils the desires of many who likewise are eternal and intelligent' (Ka. Up. II, 5, 13). Since thus the plurality of the eternal individual Selfs rests on good authority, those who have an insight into the true nature of Selfs will discern without difficulty different characteristics distinguishing the individual Selfs, although all Selfs are alike in so far as having intelligence for their essential nature. Moreover the Sûtra II, 3, 48 directly states the plurality of the individual Selfs.
44. Moreover it is so stated in Smriti.
Smriti moreover declares the individual soul to be a part of the highest Person, 'An eternal part of myself becomes
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