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VEDÂNTA-SOTRAS.
is, in a derived sense, applied to the individual soul also; but the text under discussion, for distinction's sake, adds the qualification 'the Brahman which is manifest' (såksbåt). The quality of 'aparokshatva' (i.e. being that which does not transcend the senses but lies openly revealed) also, which implies being connected with all space and all time, suits Brahman only, which from texts such as the True, knowledge, infinite is Brahman' is known to be infinite. In the same way the attribute of being the inner Self of all can belong to the highest Self only, which texts such as He who dwelling within the earth,' &c., declare to be the inner ruler of the universe. The replies to the two ques. tions likewise can refer to Brahman only. The unconditional causal agency with regard to breath, declared in the clause he who breathes in the upbreathing,' &c., can belong to the highest Self only, not to the individual soul, since the latter possesses no such causal power when in the state of deep sleep. Ushasta thereupon, being not fully enlightened, since causality with regard to breathing may in a sense be attributed to the individual soul also, again asks a question, in reply to which Yågñavalkya clearly indicates Brahman, "Thou mayest not see the seer of sight,' &c., i.e. thou must not think that my previous speech has named as the causal agent of breathing the individual soul, which is the causal agent with regard to those activities which depend on the sense-organs, viz. seeing, hearing, thinking, and knowing; for in the state of deep sleep, swoon, and so on, the soul possesses no such power. And moreover another text also— Who could breathe if that bliss existed not in the ether?' (Taitt. Up. II, 7)-declares that the highest Self only is the cause of the breathing of all living beings. In the same way the answer to the second question can refer to the highest Self only, which alone can be said to be raised above hunger, thirst, and so on. For this reason also both replies wind up with the same phrase, 'Everything else is of evil.' The iteration of question and reply serves the purpose of showing that the same highest Brahman which is the cause of all breathing is beyond all hunger, thirst, and so on. The
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