s
objection.--The declaration of the difference of the embodied Self and
the internal ruler has its reason in the limiting adjunct, consisting of
the organs of action, presented by Nescience, and is not absolutely
true. For the Self within is one only; two internal Selfs are not
possible. But owing to its limiting adjunct the one Self is practically
treated as if it were two; just as we make a distinction between the
ether of the jar and the universal ether. Hence there is room for those
scriptural passages which set forth the distinction of knower and object
of knowledge, for perception and the other means of proof, for the
intuitive knowledge of the apparent world, and for that part of
Scripture which contains injunctions and prohibitions. In accordance
with this, the scriptural passage, 'Where there is duality, as it were,
there one sees another,' declares that the whole practical world exists
only in the sphere of Nescience; while the subsequent passage, 'But when
the Self only is all this, how should he see another?' declares that the
practical world vanishes in the sphere of true knowledge.

21. That which possesses the attributes of invisibility and so on (is
Brahman), on account of the declaration of attributes.

Scripture says, 'The higher knowledge is this by which the
Indestructible is apprehended. That which cannot be seen nor seized,
which is without origin and qualities, without eyes and ears, without
hands and feet, the eternal, all-pervading, omnipresent, infinitesimal,
that which is imperishable, that it is which the wise regard as the
source of all beings' (Mu. Up. I, 1, 5; 6).--Here the doubt arises
whether the source of all beings which is spoken of as characterised by
invisibility, &c. be the pradhana or the embodied soul, or the highest
Lord.

We must, the purvapakshin says, understand by the source of all beings
the non-intelligent pradhana because (in the passage immediately
subsequent to the one quoted) only non-intelligent beings are mentioned
as parallel instances. 'As the spider sends forth and draws in its
thread, as plants grow on the earth, as from the living man hairs spring
forth on the head and the body, thus everything arises here from the
Indestructible.'--But, it may be objected, men and spiders which are
here quoted as parallel instances are of intelligent nature.--No, the
purvapakshin replies; for the intelligent being as such is not the
source of the threads and the hair, but e