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564
VEDÂNTA-SOTRAS.
based on the circumstance that attributes which are incapable of separate existence are ultimately bound to the substance which they distinguish, and hence are fundamentally valid. That in declarations such as 'Thou art that' and 'this Self is Brahman,' the words thou and Self, no less than the words that and Brahman, denote Brahman in so far as having the individual souls for its body, and that thus the two sets of words denote fundamentally one and the same thing, has been explained previously.
46. And Smriti texts declare this.
That the world and Brahman stand to each other in the relation of part and whole, the former being like the light and the latter like the luminous body, or the former being like the power and the latter like that in which the power inheres, or the former being like the body and the latter like the soul; this Paråsara also and other Smriti writers declare, 'As the light of a fire which abides in one place only spreads all around, thus this whole world is the power (sakti) of the highest Brahman.' The 'and' in the Sutra implies that scriptural texts also ( of whom the Self is the body' and others) declare that the individual Self is a part of Brahman in so far as it is its body.
But if all individual souls are equal in so far as being alike parts of Brahman, alike actuated by Brahman, and alike knowing subjects, what is the reason that, as Scripture teaches, some of them are allowed to read the Veda and act according to its injunctions, while others are excluded therefrom; and again that some are to see, feel, and so on, while others are excluded from these privileges ? This question is answered by the next Sutra.
47. Permission and exclusion (result) from connexion with a body; as in the case of light and so on.
Although all souls are essentially of the same nature in so far as they are parts of Brahman, knowing subjects and so on, the permissions and exclusions referred to are possible for the reason that each individual soul is joined to some
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