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In the intermediate sphere the creation (is effected by the soul); for (Scripture) says (so).
So far it has been shown that the soul in the waking state suffers affliction since, in accordance with its deeds, it…
And some (state the soul to be) the shaper; and sons, and so on.
And the followers of one sâkhâ state in their text that the dreaming soul is the shaper of its desires: 'He, the pers…
But it is mere Mâyâ; on account of the true nature (of the soul) not being fully manifested.
The things appearing in dreams-chariots, lotus tanks, and so on—are absolute Mâyâ, i.e. things created by the Supreme…
But owing to the wish of the highest it is hidden; for from that are its bondage and the opposite state.
The _but_ sets the objection aside. Owing to the wish of the highest, i. e. the Supreme Person, the essential nature …
Or that (results) also from connexion with the body.
The obscuration of the soul's true nature results either from the soul's connexion with the body or from its connexio…
And it is suggestive, according to Scripture; this the experts also declare.
The things seen in dreams are not created by the wish of the individual soul for this reason also, that according to …
The absence of that takes place in the nâdîs and in the Self, according to scriptural statement.
Next the state of deep dreamless sleep is enquired into. Scripture says, 'When a man is asleep, reposing and at perfe…
Hence the awaking from that.
Since Brahman alone directly is the place of deep sleep, Scripture is able to declare that the souls awake from that,…
But the same, on account of work, remembrance, text, and injunction.
Does the same person who had gone to sleep rise again at the time of waking, or a different one?—Since the soul in de…
In the swooning person there is half-combination; this being the remaining (hypothesis).
With regard to a person lying in a swoon or stunned, the question arises whether that state of swoon is one of the ot…
Not on account of place even (is there any imperfection) of the Highest; for everywhere (it is described) as having twofold characteristics.
The different states of the individual soul have been discussed, to the end that an insight into their imperfections …
Should it be said 'on account of difference'; not so, because with reference to each the text says what is not that.
But, an objection is raised, we observe, that the individual soul also, although in reality possessing the same twofo…
Some also (teach) thus.
Moreover, the followers of one sâkhâ explicitly teach that the connexion with one and the same body is for the indivi…
For (Brahman is) without form merely, since it is the principal agent with regard to that.
Brahman, although by entering into bodies, human, divine, and so on, it becomes connected with various forms, yet is …
And in the same way as (a Brahman) consisting of light; (the texts thus) not being devoid of meaning.
In order that texts such as 'the True, knowledge, infinite is Brahman' may not be devoid of meaning, we have to admit…
And (the text) says so much only.
Moreover the text 'the True, knowledge, infinite is Brahman' only teaches that Brahman has light for its essential na…
(This Scripture) also shows, and it is also stated in Smriti.
That Brahman is a treasure as it were of all blessed qualities and free from all imperfections, the whole body of Ved…
For this very reason comparisons, such as reflected images of the sun and the like.
Because Brahman, although abiding in manifold places, ever possesses the twofold characteristics, and hence does not …
But because it is not apprehended like water, there is no equality.
The 'but' indicates an objection.—The highest Self is not apprehended in earth and other places in the same way as th…
The participation (on Brahman's part) in increase and decrease, due to its abiding within (is denied); on account of the appropriateness of both (comparisons), and because thus it is seen.
The comparison of the highest Self to the reflected sun and the rest is meant only to deny of the Self that it partic…
For the text denies the previously declared so-muchness; and declares more than that.
It is impossible to understand the text 'not so, not so' as negativing those distinctions of Brahman which had been s…
That (is) unmanifested; for (this Scripture) declares.
Brahman is not manifested by other means of proof; for Scripture says, 'His form is not to be seen, no one beholds hi…
Also in perfect conciliation, according to Scripture and Smriti.
Moreover, it is only in the state of perfect conciliation or endearment, i.e. in meditation bearing the character of …
And there is non-difference (of the intention of Brahman's distinguishing attributes), as in the case of light; and the light (is) intuited as constituting Brahman's essential nature by repetition of the practice (of meditation).
That the clause 'not so' negatives not Brahman's possessing two forms, a material and an immaterial one, but only Bra…
Hence (Brahman is distinguished) by what is infinite; for thus the characteristics (hold good).
By the arguments stated it is proved that Brahman is distinguished by the infinite multitude of blessed qualities. An…
But on account of twofold designation, as the snake and its coils.
It has been shown in the preceding adhikarana that the entire non- sentient universe is the outward form of Brahman. …
Or else like light and its abode, both being fire.
The _or_ sets aside the other two alternatives. If Brahman itself only appeared in the form of non-sentient things—as…
Or else in the manner stated above.
The _but_ sets aside the two preceding alternatives. One substance may indeed connect itself with several states, but…
And on account of denial.
Texts such as 'This is that great unborn Self, undecaying, undying' (Bri. Up. IV, 4, 25), 'By the old age of the body…
(There is something) higher than that; on account of the designations of bridge, measure, connexion, and difference.
The Sûtras now proceed to refute an erroneous view based on some fallacious arguments, viz. that there is a being hig…
But on account of resemblance.
The 'but' sets aside the pûrvapaksha. There is no truth in the assertion that from the designation of the Highest as …
It subserves the purpose of thought; as in the case of the feet.
Where the texts speak of Brahman as having four quarters, and sixteen parts, or say that 'one quarter of him are all …
Owing to difference of place, as in the case of light, and so on.
Owing to the difference of limiting adjuncts constituted by special places, such as speech, and so on, Brahman in so …
And on account of possibility.
Nor is there any truth in the assertion that, because texts such as 'he is the bridge of the Immortal' intimate a dis…
Thus, from the denial of anything else.
Nor can we allow the assertion that there is something higher than the highest because certain texts ('the Person whi…
The omnipresence (possessed) by that, (understood) from the declaration of extent.
That omnipresence which is possessed 'by that,' i.e. by Brahman, and which is known 'from declarations of extent,' an…
From thence the reward; on account of possibility.
It has been shown, for the purpose of giving rise to a desire for devout meditation, that the soul in all its states …
And on account of scriptural declaration.
That he bestows all rewards—whether in the form of enjoyment or Release— Scripture also declares 'This indeed is the …
For the same reasons Jaimini (thinks it to be) religious action.
For the same reasons, viz. possibility and scriptural declaration, the teacher Jaimini thinks that religious works, v…
But the former, Bâdarâyana (thinks), on account of the designation (of deities) as the cause.
The reverend Bâdarâyana maintains the previously declared awarding of rewards by the Supreme Person since the scriptu…