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Updated: May 25, 2025
A doubt here arises whether the being here called ether be the released individual soul, or the highest Self. The Purvapakshin adopts the former view.
And in the other texts also we everywhere recognise the divinities of certain stages of the road, Agni, Aditya, and so on. Here terminates the adhikarana of 'that which begins with light. From the year to Vayu; on account of non-specification and specification. Up. Up. Up. Up. They are different things, the Purvapakshin says; for they are generally known to be so.
Up. A doubt here arises whether this permission of all food is valid for him who possesses the knowledge of prana, in all circumstances, or only in the case of life being in danger. The Purvapakshin holds the former view, on account of no special conditions being stated in the text.
The Purvapakshin holds the former view. For, he says, the individual soul is something different from Brahman; as has been proved under II, 1, 22; III, 4, 8; I, 1, 15. Up. This view the Sutra sets aside. Brahman is rather to be meditated upon as being the Self of the meditating Devotee.
It is the reflected Self, the Purvapakshin maintains; for the text refers to the person seen as something well known, and the expression, 'is seen, clearly refers to something directly perceived.
The small ether cannot be the individual soul because the qualities attributed in the text to the former, viz. freedom from sin, &c., cannot possibly belong to the individual soul. The Purvapakshin now maintains that we ascertain from a subsequent declaration made by Prajapati that it is just the individual Soul that possesses freedom from sin and the other qualities enumerated.
Thus in the text of the Kaushitakins the later clause, 'he shakes off his good and evil deeds, must be taken as coming before the earlier passage 'having entered on that path of the gods. Here the Purvapakshin raises a new objection.
The Sutrakara will now show that the being designated as Indra and Prana, which the text enjoins as an object of meditation, for the reason that it is the means for attaining immortality a power which is inseparable from causal power , is likewise the highest Person. Prana is Brahman, on account of connexion. An individual soul, the Purvapakshin maintains.
'For all these beings spring from the ether only, and return into the ether. Ether is greater than these; ether is their rest. Here there arises the doubt whether the word 'ether' denotes the well-known element or Brahman. The Purvapakshin maintains the former alternative.
And in a matter known from Scripture a contradictory inference, such as that Ether cannot originate because it is without parts, is not of sufficient force. That the non- originatedness of the Self also does not rest on its being without parts will be shown further on. Here the Purvapakshin raises an objection. It has a secondary sense, on account of impossibility and of the text.
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