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Updated: June 11, 2025
So the Purana says, 'It is false to maintain that the individual Self and the highest Self enter into real union; for one substance cannot pass over into the nature of another substance. Accordingly the Bhagavad Gita declares that the released soul attains only the same attributes as the highest Self. Pu. The same view will be set forth by the Sutrakara in IV, 4, 17; 21, and I, 3, 2. Up. Up. Up.
The parallel case of the sandal-ointment is referred to in order to point out that the Self abides in some particular part of the body; while the ointment is not bound to any special place. In the next Sutra the Sutrakara proceeds to state how, according to his own view, the Self, although abiding in one spot only, gives rise to effects extending over the whole body.
Ar. Gi. Su. Up. This the Sutrakara declares in Ve. Su. IV, 1, 12; 16; III, 4, 33, and other places. The scriptural passage authorising this point is Ch. Up. Up. Repetition means continued practice. Gi. Up. Up. Up. Up. Up. The scriptural passage for this is 'Calm, subdued, &c. Up.
To this prima facie view the Sutrakara replies, 'But this on account of connexion. 'Connexion' is here to be taken in an eminent sense, as 'connexion with the end of man. That Brahman, which is measureless bliss and therefore constitutes the highest end of man, is connected with the texts as the topic set forth by them, proves Scripture to be a valid means for the cognition of Brahman.
And to be essentially intelligent means to be self-luminous. There are many scriptural texts declaring this, compare e.g. Up. Up. Up. Up. Up. Up. Up. Up. Up. Up. And the Sutrakara also will refer to the Self as a 'knower' in II, 3, 18. In general we may say that where there is light it must belong to something, as shown by the light of a lamp. The Self thus cannot be mere consciousness.
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