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You further asserted that, on the theory of many really different Selfs, it would follow from the infinity of the past aeons that all souls must have been released before this, none being left in the state of bondage; and that hence the actually observed distinction of souls bound and released remains unexplained. But this argumentation is refuted by the fact of the souls also being infinite.
According to the opinion of the teacher Audulomi, the highest Selfs being denoted by terms directly denoting the individual soul is due to the soul's becoming Brahman when departing from the body. Up. Up.
For an analogous reason the several Selfs are denominated by different names, viz. gods and so on. Those material things also which are parts of the substance fire, or water, or earth, are one in so far only as they consist of one kind of substance; but are not absolutely one; those different portions of air, therefore, which constitute the notes of the scale are likewise not absolutely one. Pu.
Similarly, all the other scriptural accounts of creation declare that there are four classes of creatures devas, men, animals, and non-moving beings, such as plants and the difference of these classes depends on the individual Selfs being joined to various bodies capacitating them to experience the results of their works, each in that one of the fourteen worlds beginning with the world of Brahma which is the suitable place for retribution.
The part of the chapter beginning with the words 'From that same Self there sprang ether' which sets forth the nature of the Brahman referred to in the mantra, declares its difference from the individual soul, no less than from the Selfs consisting of food, breath, and mind, viz. in the clause 'different from this which consists of knowledge, is the other inner Self which consists of bliss. Through this declaration of difference from the individual soul we know that the Self of bliss referred to in the mantra is other than the individual soul.
Everywhere in that section we meet with statements of distinctive attributes of the two Selfs, the highest Self being represented as the object of meditation and attainment, and the individual Self as the meditating and attaining subject.
"Den ah vill share some knowletch vi' chew to take vi' chew to da hereafter. Ven our ocean dried oop millons off yearss ago, all da fishies died, includen uss sharks except for two, zat iss. Undt dare chilluns ver born vi' liddle leggies. Ve arrda descendants off dose two, undt ve haff effolved over da yearss to our present selfs. Fully adapted to da land.
I done hoped I could tell ma friends w'en I returned dat we done was successful, an' cure some ob dem ob craziness in de haid by applyin' some ob de bypunktater. If we don't find it, den dey all say we been follerin' a chimera-infantum in odder words, dat we needs some ob de bypunktater our own selfs!"
Moreover the Sutra II, 3, 48 directly states the plurality of the individual Selfs. Moreover it is so stated in Smriti. Gi. For this reason also the soul must be held to be a part of Brahman. But if the soul is a part of Brahman, all the imperfections of the soul are Brahman's also! To this objection the next Sutra replies. But as in the case of light and so on. Not so is the highest.
Because this entire world is thy form in so far as it is pervaded as its Self by thee whose true nature is knowledge; therefore those who do not possess that devotion which enables men to view thee as the Self of all, erroneously view this world as consisting only of gods, men, and other beings; this is the purport of the next sloka, 'this which is seen. And it is an error not only to view the world which has its real Self in thee as consisting of gods, men, and so on, but also to consider the Selfs whose true nature is knowledge as being of the nature of material beings such as gods, men, and the like; this is the meaning of the next sloka, 'this world whose true nature is knowledge. Those wise men, on the other hand, who have an insight into the essentially intelligent Self, and whose minds are cleared by devotion the means of apprehending the Holy one as the universal Self , they view this entire world with all its manifold bodies the effects of primeval matter as thy body a body the Self of which is constituted by knowledge abiding apart from its world-body; this is the meaning of the following sloka: 'But those who possess knowledge, &c.
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