ther,
the word jyotis must here denote light because it is said to be bounded
by the sky ('that light which shines above this heaven'). For while it
is impossible to consider the sky as being the boundary of Brahman,
which is the Self of all and the source of all things movable or
immovable, the sky may be looked upon as forming the boundary of light,
which is a mere product and as such limited; accordingly the text says,
'the light beyond heaven.'--But light, although a mere product, is
perceived everywhere; it would therefore be wrong to declare that it is
bounded by the sky!--Well, then, the purvapakshin replies, let us assume
that the light meant is the first-born (original) light which has not
yet become tripartite[122]. This explanation again cannot be admitted,
because the non-tripartite light does not serve any purpose.--But, the
purvapakshin resumes, Why should its purpose not be found therein that
it is the object of devout meditation?--That cannot be, we reply; for we
see that only such things are represented as objects of devotion as have
some other independent use of their own; so, for instance, the sun
(which dispels darkness and so on). Moreover the scriptural passage,
'Let me make each of these three (fire, water, and earth) tripartite,'
does not indicate any difference[123]. And even of the non-tripartite
light it is not known that the sky constitutes its boundary.--Well, then
(the purvapakshin resumes, dropping the idea of the non-tripartite
light), let us assume that the light of which the text speaks is the
tripartite (ordinary) light. The objection that light is seen to exist
also beneath the sky, viz. in the form of fire and the like, we
invalidate by the remark that there is nothing contrary to reason in
assigning a special locality to fire, although the latter is observed
everywhere; while to assume a special place for Brahman, to which the
idea of place does not apply at all, would be most unsuitable. Moreover,
the clause 'higher than everything, in the highest worlds beyond which
there are no other worlds,' which indicates a multiplicity of abodes,
agrees much better with light, which is a mere product (than with
Brahman). There is moreover that other clause, also, 'That is the same
light which is within man,' in which the highest light is identified
with the gastric fire (the fire within man). Now such identifications
can be made only where there is a certain similarity of nature; as is
seen, f