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170
VEDÂNTA-SOTRAS.
is to be understood as a mere glorification of the syllable Om considered as a means to obtain Brahman.—Therefore we take akshara to mean either the Imperishable' or 'that which pervades ; ' on the ground of either of which explanations it must be identified with the highest Brahman.
But-our opponent resumes—while we must admit that the above reasoning holds good so far that the circumstance of the akshara supporting all things up to ether is to be accepted as a proof of all effects depending on a cause, we point out that it may be employed by those also who declare the pradhana to be the general cause. How then does the previous argumentation specially establish Brahman (to the exclusion of the pradhâna) ?—The reply to this is given in the next Satra.
11. This (supporting can), on account of the command (attributed to the Imperishable, be the work of the highest Lord only).
The supporting of all things up to ether is the work of the highest Lord only.-Why ?-On account of the command.For the sacred text speaks of a command ( By the command of that akshara, O Gârgî, sun and moon stand apart!'III,8,9), and command can be the work of the highest Lord only, not of the non-intelligent pradhana. For non-intelligent causes such as clay and the like are not capable of command, with reference to their effects, such as jars and the like.
12. And on account of (Scripture) separating (the akshara) from that whose nature is different (from Brahman).
Also on account of the reason stated in this Sûtra Brahman only is to be considered as the Imperishable, and the supporting of all things up to ether is to be looked upon as the work of Brahman only, not of anything else. The meaning of the Satra is as follows. Whatever things other than Brahman might possibly be thought to be denoted by the term 'akshara,' from the nature of all those things Scripture scparates the akshara spoken of as the
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