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III ADHYAYA, 2 PÂDA, 21.
615
which really abides within earth and the rest, is not affected by their imperfections; for as the nature of the highest Self is essentially antagonistic to all imperfection, there is no reason for its participating in the imperfection of others.
And as this is seen. This means-Since we observe in ordinary life also that comparisons are instituted between two things for the reason that although they do not possess all attributes in common, they yet have some attribute in common. We say, eg. 'this man is like a lion.'The conclusion from all this is that the highest Self, which is essentially free from all imperfections and a treasure as it were of all blessed qualities, in no way suffers from dwelling within the earth and the rest.
An objection is raised. In the Brihad-aranyaka, in the chapter beginning 'There are two forms of Brahman, the. material and the immaterial,' the whole material world, gross and subtle, is at first referred to as constituting the form of Brahman, and next a special form of Brahman is mentioned : 'And what is the form of that Person ? Like a saffron-coloured raiment,' &c. But thereupon the text proceeds, Now follows the teaching--not so, not so; for there is not anything else higher than this "not so."' This passage, referring to all the previously mentioned forms of Brahman by means of the word 'so,' negatives them; intimating thereby that Brahman is nothing else than pure Being, and that all distinctions are mere imaginations due to Brahman not knowing its own essential nature. How then can Brahman possess the twofold characteristics ?To this the next Satra replies.
21. For the text denies the previously declared so-muchness; and declares more than that.
It is impossible to understand the text not so, not so' as negativing those distinctions of Brahman which had been stated previously. If the text meant that, it would be mere idle talk. For none but a person not in his right mind would first teach that all the things mentioned in the earlier part of the section are distinctive attributes of Brahman—as which they are not known by any other
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