consequence of
an assumed difference between the outer and the inner ether?--That
explanation, we reply, is impossible; for we cannot admit that a
comparison of a thing with itself may be based upon a merely imaginary
difference. And even if we admitted the possibility of such a
comparison, the extent of the outer ether could never be ascribed to the
limited inner ether. Should it be said that to the highest Lord also the
extent of the (outer) ether cannot be ascribed, since another scriptural
passage declares that he is greater than ether (/S/a. Bra, X, 6, 3, 2),
we invalidate this objection by the remark, that the passage (comparing
the inner ether with the outer ether) has the purport of discarding the
idea of smallness (of the inner ether), which is prima facie established
by the smallness of the lotus of the heart in which it is contained, and
has not the purport of establishing a certain extent (of the inner
ether). If the passage aimed at both, a split of the sentence[182] would
result.--Nor, if we allowed the assumptive difference of the inner and
the outer ether, would it be possible to represent that limited portion
of the ether which is enclosed in the lotus of the heart, as containing
within itself heaven, earth, and so on. Nor can we reconcile with the
nature of the elemental ether the qualities of Self-hood, freeness from
sin, and so on, (which are ascribed to the 'small' ether) in the
following passage, 'It is the Self free from sin, free from old age,
from death and grief, from hunger and thirst, of true desires, of true
purposes.'--Although the term 'Self' (occurring in the passage quoted)
may apply to the individual soul, yet other reasons exclude all idea of
the individual soul being meant (by the small ether). For it would be
impossible to dissociate from the individual soul, which is restricted
by limiting conditions and elsewhere compared to the point of a goad,
the attribute of smallness attaching to it, on account of its being
enclosed in the lotus of the heart.--Let it then be assumed--our
opponent remarks--that the qualities of all-pervadingness, &c. are
ascribed to the individual soul with the intention of intimating its
non-difference from Brahman.--Well, we reply, if you suppose that the
small ether is called all-pervading because it is one with Brahman, our
own supposition, viz. that the all-pervadingness spoken of is directly
predicated of Brahman itself, is the much more simple one.--Concer