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And in the same way as the state of being a jar results from the clay abandoning the condition of being either two halves of a jar or a lump of clay, plurality results from a substance giving up the state of oneness, and oneness from the giving up of plurality; hence this point also gives rise to no difficulty. We now consider the whole Chandogya-text in connexion.
I, 7, 'Thus he rises as Vaisvanara, assuming all forms, as breath of life, as fire. And the characteristic marks mentioned in the introductory clauses of the Chandogya-text under discussion admit of interpretations agreeing with every one of these meanings of the word Vaisvanara. Against this prima facie view the Sutra declares itself.
The Chandogya-text then further teaches that all sentient and non-sentient beings have their Self in Brahman 'in that all this has its Self; and further inculcates this truth in 'Thou art that. Up. Up. Up. Up. Up. Up. Up. Up. It is in this way that we prove, by means of the texts beginning with arambhana, that the world is non-different from the universal cause, i.e. the highest Brahman.
The next Sutra refutes this objection. It is not appropriate to assume, from deference to the Chandogya-text, a secondary meaning for those other texts also which declare Ether to have originated.
The connexion with a reward also does not differ, for it consists in both cases in attaining to Brahman; cp. Ch. Up. VIII, 12, 3 'Having approached the highest light he is manifested in his own form, and Bri. Up. V, 4, 24 'He becomes indeed the fearless Brahman. That, in the Chandogya-text, the term ether denotes the highest Brahman, has already been determined under I, 3, 14. Up.
The term 'Vaisvanara' in the Chandogya-text denotes the highest Self, because the 'common' term is there qualified by attributes specially belonging to the highest Self.
It is reasonable to assume that in passages such as 'From that Self there sprang Ether. the origination of Ether is not to be taken in its literal sense; for according to the Chandogya-text 'it sent forth fire. Brahman engaged in creation first produces fire, and fire thus having the first place, the text cannot possibly mean to say that Ether also was produced. To this the next Sutra replies.
This also explains why the Chandogya-text does not mention the rinsing at all, but merely the clothing of breath with water. Here terminates the adhikarana of 'the statement of what has to be done. In the book of the Vajasaneyaka, called Agnirahasya, we meet with a meditation on Brahman called Sandilyavidya; and there is also a Sandilya- vidya in the Brihadaranyaka.
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