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22. But (Brahman is) additional, on account of the declaration of difference.

The word 'but' sets aside the primâ facie view. To the individual soul capable of connexion with the various kinds of pain there is additional, i.e. from it there is different, Brahman.--On what ground?--'Owing to the declaration of difference.' For Brahman is spoken of as different from the soul in the following texts:--'He who dwells in the Self and within the Self, whom the Self does not know, of whom the Self is the body, who rules the Self within, he is thy Self, the ruler within, the immortal' (Bri. Up. III, 7, 22); 'Knowing as separate the Self and the Mover, blessed by him he gains Immortality' (Svet. Up. I, 6); 'He is the cause, the Lord of the lords of the organs' (i.e. the individual souls) (Svet Up. VI, 9); 'One of them eats the sweet fruit; without eating the other looks on' (Svet. Up.

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[paragraph continues] IV, 6); 'There are two, the one knowing, the other not knowing, both unborn, the one a ruler, the other not a ruler' (Svet. Up. I, 9); 'Embraced by the prâa. Self (Bri. Up. IV, 3, 21); 'Mounted by the prâa. Self' (Bri. Up. IV, 3, 35); 'From that the ruler of mâyâ sends forth all this, in that the other is bound up through mâyâ (Svet. Up. IV, 9); 'the Master of the Pradhâna and the souls, the lord of the gunas' (Svet. Up. VI, 16);'the eternal among eternals, the intelligent among the intelligent, who, one, fulfils the desires of many' (Svet. Up. VI, 13); 'who moves within the Unevolved, of whom the Unevolved is the body, whom the Unevolved does not know; who moves within the Imperishable, of whom the Imperishable is the body, whom the Imperishable does not know; who moves within Death, of whom Death is the body, whom Death does not know; he is the inner Self of all beings, free from evil, the divine one, the one God, Nârâyana'; and other similar texts.

Next: 23. And as in the analogous case of stones and the like, there is impossibility of that