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Updated: May 24, 2025
The Sutra states as a purvapaksha view held by Jaimini, that they are not so qualified, for the reason that there are no other Adityas, Vasus, and so on, who could be meditated on by the Adityas and Vasus themselves; and that moreover for the Adityas and Vasus the qualities and position of those classes of deities cannot be objects of desire, considering that they possess them already. Up. Up.
This view is, however, inadmissible, for the reason that with regard to the text quoted no purvapaksha can arise, it having been proved under I, 2, 21 ff., and 1,3, 1, ff., that the whole section of which that text forms part is concerned with Brahman; and it further having been shown under I, 1, 24 ff., that Brahman is apprehended under the form of light.
Others give a different explanation of this Sutra. According to them it refutes the purvapaksha that on the view of Brahman being the general cause the distinction of enjoying subjects and objects of enjoyment cannot be accounted for proving the possibility of such distinction by means of the analogous instance of the sea and its waves and flakes of foam.
All this combined shows that there is something higher than the highest Brahman. The next Sutra disposes of this view. But on account of resemblance. The 'but' sets aside the purvapaksha. And in the clause 'having passed beyond that bridge' the passing beyond means reaching; as we say, 'he passes beyond the Vedanta, meaning 'he has fully mastered it.
Up. The final conclusion arrived at in this purvapaksha is therefore as follows.
This is also the reason why the consciousness of Egoity does not persist in the states of deep sleep and final release: in those states this special form of consciousness passes away, and the Self appears in its true nature, i.e. as pure consciousness. Hence a person who has risen from deep, dreamless sleep reflects, 'Just now I was unconscious of myself. Summing up of the purvapaksha view.
Of this purvapaksha the Sutra disposes in the following words: 'There being oneness of sense, and hence connexion of substance and quality with one action, there is restriction. The fact that the two words 'arunaya' and 'ekahayanya' which denote a substance, viz. a cow one year old, distinguished by the quality of possessing tawny colour stand in co-ordination establishes that they have one sense; and is the substance, viz. the cow, and the quality, viz. tawny colour which the word 'arunaya' denotes as standing in the relation of distinguishing attribute and thing distinguished thereby can thus, without any contradiction, be connected with the one action called 'the buying of the Soma', tawny colour is restricted to the cow one year old which is instrumental with regard to the purchase.
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