in, that the Self is a
mere momentary idea; others, again, that it is the Void. Others, again
(to proceed to the opinion of such as acknowledge the authority of the
Veda), maintain that there is a transmigrating being different from the
body, and so on, which is both agent and enjoyer (of the fruits of
action); others teach that that being is enjoying only, not acting;
others believe that in addition to the individual souls, there is an
all-knowing, all-powerful Lord[59]. Others, finally, (i.e. the
Vedantins) maintain that the Lord is the Self of the enjoyer (i.e. of
the individual soul whose individual existence is apparent only, the
product of Nescience).

Thus there are many various opinions, basing part of them on sound
arguments and scriptural texts, part of them on fallacious arguments and
scriptural texts misunderstood[60]. If therefore a man would embrace
some one of these opinions without previous consideration, he would bar
himself from the highest beatitude and incur grievous loss. For this
reason the first Sutra proposes, under the designation of an enquiry
into Brahman, a disquisition of the Vedanta-texts, to be carried on with
the help of conformable arguments, and having for its aim the highest
beatitude.

So far it has been said that Brahman is to be enquired into. The
question now arises what the characteristics of that Brahman are, and
the reverend author of the Sutras therefore propounds the following
aphorism.

2. (Brahman is that) from which the origin, &c. (i.e. the origin,
subsistence, and dissolution) of this (world proceed).

The term, &c. implies subsistence and re-absorption. That the origin is
mentioned first (of the three) depends on the declaration of Scripture
as well as on the natural development of a substance. Scripture declares
the order of succession of origin, subsistence, and dissolution in the
passage, Taitt. Up. III, 1, 'From whence these beings are born,' &c. And
with regard to the second reason stated, it is known that a substrate of
qualities can subsist and be dissolved only after it has entered,
through origination, on the state of existence. The words 'of this'
denote that substrate of qualities which is presented to us by
perception and the other means of right knowledge; the genitive case
indicates it to be connected with origin, &c. The words 'from which'
denote the cause. The full sense of the Sutra therefore is: That
omniscient omnipotent cause from which proceed t