bodies together were in the simile
compared to the chariot; but here (in the passage under discussion) only
the subtle body is referred to as the Undeveloped, since the subtle body
only is capable of being denoted by that term. And as the soul's passing
through bondage and release depends on the subtle body, the latter is
said to be beyond the soul, like the things (arthavat), i.e. just as the
objects are said to be beyond the senses because the activity of the
latter depends on the objects.--But how--we ask interpreters--is it
possible that the word 'Undeveloped' should refer to the subtle body
only, while, according to your opinion, both bodies had in the simile
been represented as a chariot, and so equally constitute part of the
topic of the chapter, and equally remain (to be mentioned in the passage
under discussion)?--If you should rejoin that you are authorised to
settle the meaning of what the text actually mentions, but not to find
fault with what is not mentioned, and that the word avyakta which occurs
in the text can denote only the subtle body, but not the gross body
which is vyakta, i.e. developed or manifest; we invalidate this
rejoinder by remarking that the determination of the sense depends on
the circumstance of the passages interpreted constituting a syntactical
whole. For if the earlier and the later passage do not form a whole they
convey no sense, since that involves the abandonment of the subject
started and the taking up of a new subject. But syntactical unity cannot
be established unless it be on the ground of there being a want of a
complementary part of speech or sentence. If you therefore construe the
connexion of the passages without having regard to the fact that the
latter passage demands as its complement that both bodies (which had
been spoken of in the former passage) should be understood as referred
to, you destroy all syntactical unity and so incapacitate yourselves
from arriving at the true meaning of the text. Nor must you think that
the second passage occupies itself with the subtle body only, for that
reason that the latter is not easily distinguished from the Self, while
the gross body is easily so distinguished on account of its readily
perceived loathsomeness. For the passage does not by any means refer to
such a distinction--as we conclude from the circumstance of there being
no verb enjoining it--but has for its only subject the highest place of
Vish/n/u, which had been mention