luminous body.
Moreover, on account of the equality of nature of all luminous bodies
such as the sun and the like, there is no need for them of any other
luminous body after which they should shine; for we see that a lamp, for
instance, does not 'shine after' another lamp. Nor is there any such
absolute rule (as the purvapakshin asserted) that acting after is
observed only among things of similar nature. It is rather observed
among things of dissimilar nature also; for a red-hot iron ball acts
after, i.e. burns after the burning fire, and the dust of the ground
blows (is blown) after the blowing wind.--The clause 'on account of the
acting after' (which forms part of the Sutra) points to the shining
after (mentioned in the scriptural /s/loka under discussion); the clause
'and of him' points to the fourth pada of the same /s/loka. The meaning
of this latter clause is that the cause assigned for the light of the
sun, &c. (in the passage 'by the light of him everything is lighted')
intimates the praj/n/a Self. For of that Self Scripture says, 'Him the
gods worship as the light of lights, as immortal time' (B/ri/. Up. IV,
4, 16). That, on the other hand, the light of the sun, the moon, &c,
should shine by some other (physical) light is, in the first place, not
known; and, in the second place, absurd as one (physical) light is
counteracted by another.--Or else the cause assigned for the shining
does not apply only to the sun and the other bodies mentioned in the
/s/loka; but the meaning (of the last pada) rather is--as we may
conclude from the comprehensive statement 'all this'--that the
manifestation of this entire world consisting of names and forms, acts,
agents and fruits (of action) has for its cause the existence of the
light of Brahman; just as the existence of the light of the sun is the
cause of the manifestation of all form and colour.--Moreover, the text
shows by means of the word 'there' ('the sun does not shine there,' &c.)
that the passage is to be connected with the general topic, and that
topic is Brahman as appears from Mu. Up. II, 2, 5, 'In whom the heaven,
the earth, and the sky are woven,' &c. The same appears from a passage
subsequent (on the one just quoted and immediately preceding the passage
under discussion). 'In the highest golden sheath there is the Brahman
without passion and without parts; that is pure, that is the light of
lights, that is it which they know who know the Self.' This passage
giving