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VEDÂNTA-SÜTRAS..
Self denotes a true Self? — To this the next Satra replies.
16. There is reference to the Self, as in other places; on account of the subsequent passage.
In the clause,' different from that is the Self of bliss,' the term Self can refer to the highest Self only ; 'as in other cases,' i.e. as in other passages—the Self only was this in the beginning; it thought, let me send forth the worlds,' and similar ones—the term 'Self' denotes the highest Self only.-But whereby is this proved ? — By the subsequent passage', i.e. by the passage, 'he desired, may I be many, may I grow forth,' which refers to the Self of bliss.
17. If it be said 'on account of connexion'; it may be so, on account of ascertainment.
But as in the preceding sections the term Self is seen to be connected with what is not of the nature of the Self, such as the Self of breath, and so on, it is not possible to draw a valid conclusion from the subsequent passage It is possible, the Satra replies, 'on account of ascertainment.' For the previous clause, 'from that Self there originated the Ether,' settles in the mind the idea of the highest Self, and that idea then is transferred in succession to the (socalled) Self of breath, the Self of mind, and so on, until it finally finds rest in the Self of bliss, beyond which there is no other Self; while at the same time the subsequent clause 'he desired', confirms the idea of the highest Self. The term Self thus connects itself from the beginning with .things which are not true Selfs, because the highest Self is as it were viewed in them.-Here terminates the adhikarana of bliss and the rest.'
18. The new (thing is enjoined); on account of the statement of what has to be done.
The Satra discusses an additional question connected with the meditation on breath. Both texts—the Khåndogya as well as the Vagasaneyaka-declare that water constitutes a dress for präna, and refer to the rinsing of the mouth
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