The 'but' sets aside the objection raised. (The primâ facie view here is as follows.) As Brahman, which has all things for its modes, is not the object of Perception and the other means of knowledge which give rise to the apprehension of the things only which are Brahman's modes, and as hence, previously to the study of the Vedânta-texts, the idea of that to which the modes belong (i.e. of Brahman) does not arise, and as the knowledge of all words finally denoting Brahman depends on the existence of the idea of that to which the modes belong (i. e. Brahman); all the individual words are used in worldly language only separately to denote special things. In other words, as the terms 'fire' and so on have denotative power with regard to particular things only, their denotative power with regard to Brahman is secondary, indirect only.—Of this view the Sûtra disposes by saying 'that which abides in the moving and the non-moving,' &c. The meaning is—the terms which abide in, i.e. are connected with, the different moving and non-moving things, and hence denote those things, possess with regard to Brahman a denotative power which is not 'bhâkta,' i.e. secondary or figurative, but primary and direct. 'Why so?' Because the denotative power of all words is dependent on the being of Brahman. For this we know from the scriptural passage which tells how names and forms were evolved by Brahman.—Here terminates the adhikarana of 'fire.'
18. Not the Self, on account of scriptural statement, and on account of the eternity (which results) from them.
The Sûtras so far have stated that this entire world, from Ether downwards, originates from the highest Brahman. It now becomes a matter for discussion whether the individual soul also originates in the same way or not.—It does so originate, the Pûrvapakshin maintains. For on this assumption only the scriptural statement as to the cognition of all things through the cognition of one thing holds good, and moreover Scripture declares that before creation everything was one. Moreover, there are texts directly stating that the soul also was produced in the same way as Ether and other created things.
'Prajâpati sent forth all creatures'; 'All these creatures have their root in the True, they abide in the True, they rest on the True' (Ch. Up. VI, 8, 6); 'From whence these beings are produced' (Taitt. Up. III, 1, 1). As these passages declare the origination of the world inclusive of sentient beings, we conclude that the souls also originate. Nor must this be objected to on the ground than from the fact that Brahman is eternal, and the other fact that texts such as 'That art them' teach the soul to be of the nature of Brahman, it follows that the soul also is eternal. For if we reasoned in this style we should have to admit also that the Ether and the other elements are eternal, since texts such as 'in that all this has its Self' and 'all this indeed is Brahman 'intimate them also to be of the nature of Brahman. Hence the individual soul also originates no less than Ether and the rest.—To this the Sûtra replies, 'Not the Self, on account of scriptural statement.' The Self is not produced, since certain texts directly deny its origination; cp. 'the intelligent one is not born nor does he die' (Ka. Up. I, 2, 18); 'There are two unborn ones, one intelligent and strong, the other non- intelligent and weak' (Svet. Up. I, 9). And the eternity of the soul is learned from the same texts, cp. 'There is one eternal thinker,' &c. (Ka. Up. II,5, 13); 'Unborn, eternal, everlasting is that ancient one; he is not killed though the body is killed' (Ka. Up. I, 2, 18).—For these reasons the soul is not produced.
But how then about the declaration that through the cognition of one thing everything is known?-There is no difficulty here, since the soul also is an effect, and since effect and cause are non-different.—But this implies that the soul is an originated thing just like Ether and so on!—Not so, we reply. By a thing being an effect we mean its being due to a substance passing over into some other state; and from this point of view the soul also is an effect. There is, however, the difference, that the 'other condition' which is represented by the soul is of a different kind from that which constitutes non-sentient things, such as Ether and so on. The 'otherness' on which the soul depends consists in the contraction and expansion of intelligence; while the change on which the origination of Ether and so on depends is a change of essential nature. And change of the latter kind is what we deny of the soul. We have shown that there are three entities of distinct nature, viz. objects of fruition, enjoying subjects, and a Ruler; that origination and so on which are characteristic of the objects do not belong to the subjects, and that the latter are eternal; that the characteristic qualities of the objects and likewise those of the subjects—viz. liability to pain and suffering—do not belong to the Ruler; that the latter is eternal, free from all imperfections, omniscient, immediately realising all his purposes, the Lord of the lords of the organs, the highest Lord of all; and that sentient and non-sentient beings in all their states constitute the body of the Lord while he constitutes their Self. While Brahman thus has for its modes (prakâra) the sentient and non-sentient beings in which it ever is embodied, during certain periods those beings abide in so subtle a condition as to be incapable of receiving designations different from that of Brahman itself; Brahman then is said to be in its causal state. When, on the other hand, its body is constituted by all those beings in their gross state, when they have separate, distinct names and forms, Brahman is said to be in its effected condition. When, now, Brahman passes over from the causal state into the effected state, the aggregate of non-sentient things which in the causal state were destitute of name and form undergoes an essential change of nature—implying the possession of distinct names and so on— so as to become fit to constitute objects of fruition for sentient beings; the change, on the other hand, which the sentient beings (the souls) undergo on that occasion is nothing more than a certain expansion of intelligence (or consciousness), capacitating them to experience the different rewards or punishments for their previous deeds. The ruling element of the world, i.e. the Lord, finally, who has the sentient and non-sentient beings for his modes, undergoes a change in so far as he is, at alternating periods, embodied in all those beings in their alternating states. The two modes, and he to whom the modes belong, thus undergo a common change in so far as in the case of all of them the causal condition passes over into a different condition.
It is with reference to this change undergone by one substance in passing over into a different state that the Chandogya says that through the knowledge of one thing everything is known, and illustrates this by the case of the lump of clay (knowing which we know all things made of clay). Texts such as 'Prajâpati sent forth the creatures,' which declare the origination of the soul, really mean only to state that the souls are by turns associated with or dissociated from bodies—the effect of which is that their intelligence is either contracted or expanded. Texts again which deny the origination of the soul and affirm its permanency ('He is not born and does not die,' &c.) mean to say that the soul does not, like the non-sentient element of creation, undergo changes of essential nature. And finally there are texts the purport of which it is to declare the absence of change of essential nature as well as of alternate expansion and contraction of intelligence—cp. 'That is the great unborn Self, undecaying, undying, immortal, Brahman' (Bri. Up. IV, 4, 25); 'the eternal thinker,' &c. (Ka. Up. II, 5, 13); such texts have for their subject the highest Lord.—All this also explains how Brahman, which is at all times differentiated by the sentient and non-sentient beings that constitute its body, can be said to be one only previous to creation; the statement is possible because at that time the differentiation of names and forms did not exist. That that which makes the difference between plurality and unity is the presence or absence of differentiation through names and forms, is distinctly declared in the text, 'Now all this was undifferentiated. It became differentiated by form and name' (Bri. Up. I, 4, 7).—Those also who hold that the individual soul is due to Nescience; and those who hold it to be due to a real limiting adjunct (upâdhi); and those who hold that Brahman, whose essential nature is mere Being, assumes by itself the threefold form of enjoying subjects, objects of enjoyment, and supreme Ruler; can all of them explain the unity which Scripture predicates of Brahman in the pralaya state, only on the basis of the absence of differentiation by names and forms; for according to them also (there is no absolute unity at any time, but) either the potentiality of Nescience, or the potentiality of the limiting adjunct, or the potentialities of enjoying subjects, objects of enjoyment, and supreme Ruler persist in the pralaya condition also. And, moreover, it is proved by the two Sûtras, II, 1, 33; 35, that the distinction of the several individual souls and the stream of their works are eternal.
There is, however, the following difference between those several views. The first-mentioned view implies that Brahman itself is under the illusive influence of beginningless Avidyâ. According to the second view, the effect of the real and beginningless limiting adjunct is that Brahman itself is in the state of bondage; for there is no other entity but Brahman and the adjunct. According to the third view, Brahman itself assumes different forms, and itself experiences the various unpleasant consequences of deeds. Nor would it avail to say that that part of Brahman which is the Ruler is not an experiencing subject; for as Brahman is all-knowing it recognises the enjoying subject as non- different from itself, and thus is itself an enjoying subject.— According to our view, on the other hand, Brahman, which has for its body all sentient and non-sentient beings, whether in their subtle or their gross state, is always—in its effected as well as in its causal condition free from all shadow of imperfection, and a limitless ocean as it were of all exalted qualities. All imperfections, and suffering, and all change belong not to Brahman, but only to the sentient and non- sentient beings which are its modes. This view removes all difficulties.— Here terminates the adhikarana of 'the Self.'
19. For this very reason (the individual soul is) a knower.
It has been shown that, different therein from Ether and the rest, the soul is not produced. This leads to the consideration of the soul's essential nature. Is that essential nature constituted by mere intelligence as Sugata and Kapila hold; or is the soul as Kanâda thinks, essentially non-intelligent, comparable to a stone, while intelligence is merely an adventitious quality of it; or is it essentially a knowing subject?—The soul is mere intelligence, the Pûrvapakshin maintains; for the reason that Scripture declares it to be so. For in the antaryâmin- brâhmana the clause which in the Mâdhyandina-text runs as follows, 'he who abides in the Self,' is in the text of the Kânvas represented by the clause 'he who abides in knowledge.' Similarly the text 'knowledge performs the sacrifice and all sacred acts' (Taitt. Up. II, 5, I) shows that it is knowledge only which is the true nature of the active Self. And Smriti texts convey the same view, as e.g. 'it in reality is of the nature of absolutely spotless intelligence.' A second Pûrvapakshin denies the truth of this view. If, he says, we assume that the Self's essential nature consists either in mere knowledge or in its being a knowing subject, it follows that as the Self is omnipresent there must be consciousness at all places and at all times. On that doctrine we, further, could not account for the use of the instruments of cognition (i.e. the sense-organs, &c.); nor for the fact that in the states of deep sleep, swoon and so on, the Self although present is not observed to be conscious, while on the other hand consciousness is seen to arise as soon as the conditions of the waking state are realised. We therefore conclude that neither intelligence or consciousness, nor being a knowing agent, constitutes the essence of the soul, but that consciousness is a mere adventitious or occasional attribute. And the omnipresence of the Self must needs be admitted since its effects are perceived everywhere. Nor is there any valid reason for holding that the Self moves to any place; for as it is assumed to be present everywhere the actual accomplishment of effects (at certain places only) may be attributed to the moving of the body only.—Scripture also directly declares that in the state of deep sleep there is no consciousness, 'I do not indeed at the present moment know myself, so as to be able to say "that am I," nor do I know those beings.' Similarly Scripture declares the absence of consciousness in the state of final release, 'when he has departed there is no consciousness' (Bri. Up. II, 4, 12); where the Self is spoken of as having knowledge for its essential nature, the meaning only is that knowledge constitutes its specific quality, and the expression is therefore not to be urged in its literal sense.
Against all this the Sûtra declares 'for this very reason a knower.' This Self is essentially a knower, a knowing subject; not either mere knowledge or of non-sentient nature.—Why?—'For this very reason,' i.e. on account of Scripture itself. 'For this reason' refers back to the 'on account of Scripture' in the preceding Sûtra. For in the Chândogya, where the condition of the released and the non-released soul is described, the text says 'He who knows, let me smell this, he is the Self—with the mind seeing those pleasures he rejoices-the devas who are in the world of Brahman—whose desires are true, whose purposes are true— not remembering the body into which he was born' (Ch. Up. VIII, 12, 4-5; 1, 5; 12, 3). And elsewhere 'The seer does not see death' (Ch. Up. VII, 26, 2). Similarly we read in the Vâjasaneyaka, in reply to the question 'Who is that Self?'—'He who is within the heart, surrounded by the Prânas, the person of light, consisting of knowledge' (Bri. Up. IV, 3, 7); 'By what should one know the knower?' (Bri. Up. IV, 5, 15); 'That person knows.' And 'for he is the knower, the hearer, the smeller, the taster, the perceiver, the thinker, the agent—he the person whose Self is knowledge'; and 'thus these sixteen parts of that seer' (Pra. Up. IV, 9; VI, 5). To the objection that if being a cognising subject constituted the essential nature of the Self it would follow that as the Self is omnipresent, there would be consciousness always and everywhere, the next Sûtra replies.