The Vedanta-Sutras with the Commentary by Ramanuja Part 14

Moreover the highest Brahman const.i.tutes the topic of the entire section.

Cp. 'The wise who knows the Self as great and omnipresent does not grieve' (Ka. Up. I, 2, 22); 'That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained; the Self chooses him as his own' (I, 2, 23).-- Moreover, the clause (forming part of the text under discussion),'Who knows him (i.e. the being which const.i.tutes the topic of the section) where he is?' clearly shows that we have to recognise here the Self of which it had previously been said that it is hard to know unless it a.s.sists us with its grace.

To this conclusion a new objection presents itself.--Further on in the same Upanishad (I, 3, 1) we meet with the following text: 'There are two, drinking their reward in the world of their own works, entered into the cave, dwelling on the highest summit; those who know Brahman call them shade and light, likewise those householders who perform the Trinakiketa- sacrifice.' Now this text clearly refers to the individual soul which enjoys the reward of its works, together with an a.s.sociate coupled to it.

And this a.s.sociate is either the vital breath, or the organ of knowledge (buddhi). For the drinking of 'rita' is the enjoyment of the fruit of works, and such enjoyment does not suit the highest Self. The buddhi, or the vital breath, on the other hand, which are instruments of the enjoying embodied soul, may somehow be brought into connexion with the enjoyment of the fruit of works. As the text is thus seen to refer to the embodied soul coupled with some a.s.sociate, we infer, on the ground of the two texts belonging to one section, that also the 'eater'

described in the former text is none other than the individual soul.--To this objection the next Sutra replies.

11. The 'two entered into the cave' are the two Selfs; on account of this being seen.

The two, entered into the cave and drinking their reward, are neither the embodied soul together with the vital breath, nor the embodied soul together with the buddhi; it is rather the embodied Self and the highest Self which are designated by those terms. For this is seen, i.e. it is seen that in that section the individual Self and the highest Self only are spoken of as entered into the cave. To the highest Self there refers I, 2, 12, 'The wise who by meditation on his Self recognises the Ancient who is difficult to see, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as G.o.d, he indeed leaves joy and sorrow far behind.' And to the individual soul there refers I, 4, 7, 'Who is together with the vital breath, who is Aditi, who is made of the deities, who entering into the cave abides therein, who was born variously through the elements.' Aditi here means the individual soul which enjoys (atti) the fruits of its works; which is a.s.sociated with the vital breath; which is made of the deities, i.e. whose enjoyment is dependent on the different sense-organs; which abides in the hollow of the heart; and which, being connected with the elementary substances, earth, and so on, is born in various forms--human, divine, &c.--That the text speaks of the two Selfs as drinking their reward (while actually the individual soul only does so) is to be understood in the same way as the phrase 'there go the umbrella-bearers' (one of whom only carries the umbrella). Or else we may account for this on the ground that both are agents with regard to the drinking, in so far as the 'drinking'

individual soul is caused to drink by the highest Self.

12. And on account of distinctive qualities.

Everywhere in that section we meet with statements of distinctive attributes of the two Selfs, the highest Self being represented as the object of meditation and attainment, and the individual Self as the meditating and attaining subject. The pa.s.sage 'When he has known and understood that which is born from Brahman, the intelligent, to be divine and venerable, then he obtains everlasting peace' (I, 1, 17) refers to the meditating individual soul which recognises itself as being of the nature of Brahman. On the other hand, I, 3, 2, 'That which is a bridge for sacrificers, the highest imperishable Brahman for those who wish to cross over to the fearless sh.o.r.e, the Nakiketa, may we be able to know that,' refers to the highest Self as the object of meditation; 'Nakiketa' here meaning that which is to be reached through the Nakiketa-rite. Again, the pa.s.sage 'Know the Self to be sitting in the chariot and the body to be the chariot' (I, 3, 3) refers to the meditating individual soul; and the verse, I, 3, 9, 'But he who has understanding for his charioteer, and holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vishnu.'

refers to the embodied and the highest Selfs as that which attains and that which is to be attained. And in the text under discussion also (I, 3, 1), the two Selfs are distinctly designated as light and shade, the one being all-knowing, the other devoid of knowledge.

But, a new objection is raised, the initial pa.s.sage, I, 1, 20, 'That doubt which there is when a man is dead--some saying, he is; others, he is not,' clearly asks a question as to the true nature of the individual soul, and we hence conclude that that soul forms the topic of the whole chapter.--Not so, we reply. That question does not spring from any doubt as to the existence or non-existence of the soul apart from the body; for if this were so the two first boons chosen by Nakiketas would be unsuitable. For the story runs as follows: When the sacrifice offered by the father of Nakiketas--at which all the possessions of the sacrificer were to be given to the priests--is drawing towards its close, the boy, feeling afraid that some deficiency on the part of the gifts might render the sacrifice unavailing, and dutifully wis.h.i.+ng to render his father's sacrifice complete by giving his own person also, repeatedly asks his father, 'And to whom will you give me'? The father, irritated by the boy's persistent questioning, gives an angry reply, and in consequence of this the boy goes to the palace of Yama, and Yama being absent, stays there for three days without eating. Yama on his return is alarmed at this neglect of hospitality, and wis.h.i.+ng to make up for it allows him to choose three boons. Nakiketas, thereupon, full of faith and piety, chooses as his first boon that his father should forgive him.

Now it is clear that conduct of this kind would not be possible in the case of one not convinced of the soul having an existence independent of the body. For his second boon, again, he chooses the knowledge of a sacrificial fire, which has a result to be experienced only by a soul that has departed from the body; and this choice also can clearly be made only by one who knows that the soul is something different from the body. When, therefore, he chooses for his third boon the clearing up of his doubt as to the existence of the soul after death (as stated in v.

20), it is evident that his question is prompted by the desire to acquire knowledge of the true nature of the highest Self--which knowledge has the form of meditation on the highest Self--, and by means thereof, knowledge of the true nature of final Release which consists in obtaining the highest Brahman. The pa.s.sage, therefore, is not concerned merely with the problem as to the separation of the soul from the body, but rather with the problem of the Self freeing itself from all bondage whatever--the same problem, in fact, with which another scriptural pa.s.sage also is concerned, viz. 'When he has departed there is no more knowledge' (Bri. Up. II, 4, 12). The full purport of Nakiketas' question, therefore, is as follows: When a man qualified for Release has died and thus freed himself from all bondage, there arises a doubt as to his existence or non-existence--a doubt due to the disagreement of philosophers as to the true nature of Release; in order to clear up this doubt I wish to learn from thee the true nature of the state of Release.-- Philosophers, indeed, hold many widely differing opinions as to what const.i.tutes Release. Some hold that the Self is const.i.tuted by consciousness only, and that Release consists in the total destruction of this essential nature of the Self. Others, while holding the same opinion as to the nature of the Self, define Release as the pa.s.sing away of Nescience (avidya). Others hold that the Self is in itself non- sentient, like a stone, but possesses, in the state of bondage, certain distinctive qualities, such as knowledge, and so on. Release then consists in the total removal of all these qualities, the Self remaining in a state of pure isolation (kaivalya). Others, again, who acknowledge a highest Self free from all imperfection, maintain that through connexion with limiting adjuncts that Self enters on the condition of an individual soul; Release then means the pure existence of the highest Self, consequent on the pa.s.sing away of the limiting adjuncts. Those, however, who understand the Vedanta, teach as follows: There is a highest Brahman which is the sole cause of the entire universe, which is antagonistic to all evil, whose essential nature is infinite knowledge and blessedness, which comprises within itself numberless auspicious qualities of supreme excellence, which is different in nature from all other beings, and which const.i.tutes the inner Self of all. Of this Brahman, the individual souls--whose true nature is unlimited knowledge, and whose only essential attribute is the intuition of the supreme Self-- are modes, in so far, namely, as they const.i.tute its body. The true nature of these souls is, however, obscured by Nescience, i.e. the influence of the beginningless chain of works; and by _Release_ then we have to understand that intuition of the highest Self, which is the natural state of the individual souls, and which follows on the destruction of Nescience.--When Nakiketas desires Yama graciously to teach him the true nature of Release and the means to attain it, Yama at first tests him by dwelling on the difficulty of comprehending Release, and by tempting him with various worldly enjoyments. But having in this way recognised the boy's thorough fitness, he in the end instructs him as to the kind of meditation on the highest Self which const.i.tutes knowledge of the highest Reality, as to the nature of Release--which consists in reaching the abode of the highest Self--, and as to all the required details. This instruction begins, I, 2, 12, 'The Ancient one who is difficult to see,' &c., and extends up to I, 3, 9. 'and that is the highest place of Vishnu.'--It thus is an established conclusion that the 'eater' is no other than the highest Self.--Here terminates the adhikarana of 'the eater.'

13. (The Person) within the eye (is the highest Self) on account of suitability.

The Chandogas have the following text: 'The Person that is seen within the eye, that is the Self. This is the immortal, the fearless, this is Brahman' (Ch. Up. IV, 15, 1). The doubt here arises whether the person that is here spoken of as abiding within the eye is the reflected Self, or some divine being presiding over the sense of sight, or the embodied Self, or the highest Self.--It is the reflected Self, the Purvapaks.h.i.+n maintains; for the text refers to the person seen as something well known, and the expression, 'is seen,' clearly refers to something directly perceived. Or it may be the individual soul, for that also may be referred to as something well known, as it is in special connexion with the eye: people, by looking into the open eye of a person, determine whether the living soul remains in him or is departing. Or else we may a.s.sume that the Person seen within the eye is some particular divine being, on the strength of the scriptural text, Bri. Up.

V, 5, 2, 'He (the person seen within the sun) rests with his rays in him (the person within the eye).' Any of these beings may quite suitably be referred to as something well known.--Of these alternatives the Sutra disposes by declaring that the Person within the eye is the highest Self.

For the text goes on to say about the Person seen within the eye, 'They call him Samyadvama, for all blessings go towards him. He is also Vamani, for he leads all blessings. He is also Bhamani, for he s.h.i.+nes in all worlds.' And all these attributes can be reconciled with the highest Self only.

14. And on account of the statement as to abode, and so on.

Abiding within the eye, ruling the eye, and so on are predicated by scripture of the highest Self only, viz. in Bri. Up. III, 7, 18, 'He who dwells within the eye, who rules the eye within.' We therefore recognise that highest Self in the text, 'That Person which is seen within the eye.'

The argument founded on reference to 'something well known' thus suits the highest Self very well; and also the clause which denotes immediate perception ('is seen') appears quite suitable, since the highest Self is directly intuited by persons practising mystic concentration of mind (Yoga).

15. And on account of the text referring only to what is characterised by pleasure.

The Person abiding within the eye is the highest Person, for the following reason also. The topic of the whole section is Brahman characterised by delight, as indicated in the pa.s.sage 'Ka (pleasure) is Brahman, Kha (ether) is Brahman' (Ch. Up. IV,10, 5). To that same Brahman the pa.s.sage under discussion ('The Person that is seen in the eye') refers for the purpose of enjoining first a place with which Brahman is to be connected in meditation, and secondly some special qualities--such as comprising and leading all blessings--to be attributed to Brahman in meditation.--The word 'only' in the Sutra indicates the independence of the argument set forth.

But--an objection is raised--between the Brahman introduced in the pa.s.sage 'Ka is Brahman,'&c., and the text under discussion there intervenes the vidya of the Fires (Ch. Up. IV, 11-13), and hence Brahman does not readily connect itself with our pa.s.sage. For the text says that after the Fires had taught Upakosala the knowledge of Brahman ('Breath is Brahman, Ka is Brahman,' &c.), they taught him a meditation on themselves ('After that the Garhapatya fire taught him,' &c., Ch. Up.

IV, 11, 1). And this knowledge of the Fires cannot be considered a mere subordinate part of the knowledge of Brahman, for the text declares that it has special fruits of its own--viz. the attainment of a ripe old age and prosperous descendants, &c.--which are not comprised in the results of the knowledge of Brahman, but rather opposed to them in nature.--To this we make the following reply. As both pa.s.sages (viz. IV, 10, 5, 'Breath is Brahman,' &c.; and IV, 15, 1, 'this is Brahman') contain the word Brahman, and as from the words of the Fires, 'the teacher will tell you the way,' it follows that the knowledge of Brahman is not complete before that way has been taught, we determine that the knowledge of the Fires which stands between the two sections of the knowledge of Brahman is a mere subordinate member of the latter. This also appears from the fact that the Garhapatya fire begins to instruct Upakosala only after he has been introduced into the knowledge of Brahman. Upakosala moreover complains that he is full of sorrows (I, 10, 3), and thus shows himself to be conscious of all the sufferings incidental to human life-birth, old age, death, &c.--which result from man being troubled by manifold desires for objects other than the attainment of Brahman; when therefore the Fires conclude their instruction by combining in saying, 'This, O friend, is the knowledge of us and the knowledge of the Self which we impart to thee,' it is evident that the vidya of the Fires has to be taken as a subordinate member of the knowledge of the Self whose only fruit is Release. And from this it follows that the statement of the results of the Agnividya has to be taken (not as an injunction of results-phalavidhi--but) merely as an arthavada (cp. Pu. Mi. Su. IV, 3, 1). It, moreover, is by no means true that the text mentions such fruits of the Agnividya as would be opposed to final Release; all the fruits mentioned suit very well the case of a person qualified for Release. 'He destroys sin' (Ch. Up. IV, 11, 2; 12, 2; 13, 2), i.e. he destroys all evil works standing in the way of the attainment of Brahman. 'He obtains the world,' i. e. all impeding evil works having been destroyed he obtains the world of Brahman. 'He reaches his full age,' i.e. he fully reaches that age which is required for the completion of meditation on Brahman. 'He lives long,' i.e. he lives una.s.sailed by afflictions until he reaches Brahman. 'His descendants do not perish,' i.e. his pupils, and their pupils, as well as his sons, grandsons, &c., do not perish; i.

e. they are all knowers of Brahman, in agreement with what another text declares to be the reward of knowledge of Brahman--'In his family no one is born ignorant of Brahman' (Mu. Up. III, 2, 9). 'We guard him in this world and the other,' i.e. we Fires guard him from all troubles until he reaches Brahman.--The Agnividya thus being a member of the Brahmavidya, there is no reason why the Brahman introduced in the earlier part of the Brahmavidya should not be connected with the latter part--the function of this latter part being to enjoin a place of meditation (Brahman being meditated on as the Person within the eye), and some special qualities of Brahman to be included in the meditation.--But (an objection is raised) as the Fires tell Upakosala 'the teacher will tell you the way,'

we conclude that the teacher has to give information as to the way to Brahman only; how then can his teaching refer to the place of meditation and the special qualities of Brahman?--We have to consider, we reply, in what connexion the Fires address those words to Upakosala. His teacher having gone on a journey without having imparted to him the knowledge of Brahman, and Upakosala being dejected on that account, the sacred fires of his teacher, well pleased with the way in which Upakosala had tended them, and wis.h.i.+ng to cheer him up, impart to him the general knowledge of the nature of Brahman and the subsidiary knowledge of the Fires. But remembering that, as scripture says, 'the knowledge acquired from a teacher is best,' and hence considering it advisable that the teacher himself should instruct Upakosala as to the attributes of the highest Brahman, the place with which it is to be connected in meditation and the way leading to it, they tell him 'the teacher will tell you the way,'

the 'way' connoting everything that remains to be taught by the teacher. In agreement herewith the teacher--having first said, 'I will tell you this; and as water does not cling to a lotus leaf, so no evil clings to one who knows it'--instructs him about Brahman as possessing certain auspicious attributes, and to be meditated upon as abiding within the eye, and about the way leading to Brahman.--It is thus a settled conclusion that the text under discussion refers to that Brahman which was introduced in the pa.s.sage 'Ka is Brahman,' and that hence the Person abiding within the eye is the highest Self.

But--an objection is raised--how do you know that the pa.s.sage 'Ka (pleasure) is Brahman, Kha (ether) is Brahman' really refers to the highest Brahman, so as to be able to interpret on that basis the text about the Person within the eye? It is a more obvious interpretation to take the pa.s.sage about Ka and Kha as enjoining a meditation on Brahman viewed under the form of elemental ether and of ordinary worldly pleasure. This interpretation would, moreover, be in agreement with other similarly worded texts (which are generally understood to enjoin meditation on Brahman in a definite form), such as 'Name is Brahman', 'Mind is Brahman.'

16. For that very reason that (ether) is Brahman.

Because the clause 'What is Ka the same is Kha' speaks of ether as characterised by pleasure, the ether which is denoted by 'Kha' is no other than the highest Brahman. To explain. On the Fires declaring 'Breath is Brahman, Ka is Brahman, Kha is Brahman,' Upakosala says, 'I understand that breath is Brahman, but I do not understand Ka and Kha.'

The meaning of this is as follows. The Fires cannot speak of meditation on Brahman under the form of breath and so on, because they are engaged in giving instruction to me, who am afraid of birth, old age, death, &c., and desirous of final Release. What they declare to me therefore is meditation on Brahman itself. Now here Brahman is exhibited in co- ordination with certain well-known things, breath and so on. That Brahman should be qualified by co-ordination with breath is suitable, either from the point of view of Brahman having the attribute of supporting the world, or on account of Brahman being the ruler of breath, which stands to it in the relation of a body. Hence Upakosala says, 'I understand that breath is Brahman.' With regard to pleasure and ether, on the other hand, there arises the question whether they are exhibited in the relation of qualifying attributes of Brahman on the ground of their forming the body of Brahman, and hence being ruled by it, or whether the two terms are meant to determine each other, and thus to convey a notion of the true nature of Brahman being const.i.tuted by supreme delight. On the former alternative the declaration of the Fires would only state that Brahman is the ruler of the elemental ether and of all delight depending on the sense-organs, and this would give no notion of Brahman's true nature; on the latter alternative the Fires would declare that unlimited delight const.i.tutes Brahman's true nature. In order to ascertain which of the two meanings has to be taken, Upakosala therefore says, 'I do not understand Ka and Kha.' The Fires, comprehending what is in his mind, thereupon reply, 'What is Ka the same is Kha, what is Kha the same is Ka,' which means that the bliss which const.i.tutes Brahman's nature is unlimited. The same Brahman therefore which has breath for its attribute because breath const.i.tutes its body, is of the nature of unlimited bliss; the text therefore adds, 'They taught him that (viz. Brahman) as breath and as ether.' What the text, 'Ka is Brahman, Kha is Brahman,' teaches thus is Brahman as consisting of unlimited bliss, and this Brahman is resumed in the subsequent text about the Person seen within the eye. That Person therefore is the highest Self.

17. And on account of the statement of the way of him who has heard the Upanishads.

Other scriptural texts give an account of the way--the first station of which is light--that leads up to the highest Person, without any subsequent return, the soul of him who has read the Upanishads, and has thus acquired a knowledge of the true nature of the highest Self. Now this same way is described by the teacher to Upakosala in connexion with the instruction as to the Person in the eye, 'They go to light, from light to day,' &c. This also proves that the Person within the eye is the highest Self.

18. Not any other, on account of non-permanency of abode, and of impossibility.

As the reflected Self and the other Selfs mentioned by the Purvapaks.h.i.+n do not necessarily abide within the eye, and as conditionless immortality and the other qualities (ascribed in the text to the Person within the eye) cannot possibly belong to them, the Person within the eye cannot be any Self other than the highest Self. Of the reflected Self it cannot be said that it permanently abides within the eye, for its presence there depends on the nearness to the eye of another person.

The embodied Self again has its seat within the heart, which is the root of all sense-organs, so as to a.s.sist thereby the activities of the different senses; it cannot therefore abide within the eye. And with regard to the divinity the text says that 'he rests with his rays in him, i.e. the eye': this implies that the divine being may preside over the organ of sight although itself abiding in another place; it does not therefore abide in the eye. Moreover, non-conditioned immortality and similar qualities cannot belong to any of these three Selfs. The Person seen within the eye therefore is the highest Self.

We have, under Su. I, 2, 14, a.s.sumed as proved that the abiding within the eye and ruling the eye, which is referred to in Bri. Up. III, 7, 18 ('He who dwells in the eye,' &c.), can belong to the highest Self only, and have on that basis proved that the Self within the eye is the highest Self.--Here terminates the adhikarana of that 'within.'--The next Sutra now proceeds to prove that a.s.sumption.

19. The internal Ruler (referred to) in the clauses with respect to the G.o.ds, with respect to the worlds, &c. (is the highest Self), because the attributes of that are designated.

The Vajasaneyins, of the Kanwa as well as the Madhyandina branch, have the following text: 'He who dwelling in the earth is within the earth, whom the earth does not know, whose body the earth is, who rules the earth within, he is thy Self, the ruler within, the Immortal.' The text thereupon extends this teaching as to a being that dwells in things, is within them, is not known by them, has them for its body and rules them; in the first place to all divine beings, viz. water, fire, sky, air, sun, the regions, moon, stars, ether, darkness, light; and next to all material beings, viz. breath, speech, eye, ear, mind, skin, knowledge, seed--closing each section with the words, 'He is thy Self, the ruler within, the Immortal.' The Madhyandinas, however, have three additional sections, viz. 'He who dwells in all worlds,' &c.; 'he who dwells in all Vedas,' &c.; 'He who dwells in all sacrifices'; and, moreover, in place of 'He who dwells in knowledge' (vijnana) they read 'He who dwells in the Self.'--A doubt here arises whether the inward Ruler of these texts be the individual Self or the highest Self.

The individual Self, the Purvapaks.h.i.+n maintains. For in the supplementary pa.s.sage (which follows upon the text considered so far) the internal Ruler is called the 'seer' and 'hearer,' i.e. his knowledge is said to depend on the sense-organs, and this implies the view that the 'seer' only (i.e. the individual soul only) is the inward Ruler; and further the clause 'There is no other seer but he' negatives any other seer.

This view is set aside by the Sutra. The Ruler within, who is spoken of in the clauses marked in the text by the terms 'with respect of the G.o.ds,'

'with respect of the worlds,' &c., is the highest Self free from all evil, Narayana. The Sutra purposely joins the two terms 'with respect to the G.o.ds' and 'with respect to the worlds' in order to intimate that, in addition to the clauses referring to the G.o.ds and beings (bhuta) exhibited by the Kanva-text, the Madhyandina-text contains additional clauses referring to the worlds, Vedas, &c. The inward Ruler spoken of in both these sets of pa.s.sages is the highest Self; for attributes of that Self are declared in the text. For it is a clear attribute of the highest Self that being one only it rules all worlds, all Vedas, all divine beings, and so on. Uddalaka asks, 'Dost thou know that Ruler within who within rules this world and the other world and all beings?

&c.--tell now that Ruler within'; and Yajnavalkya replies with the long pa.s.sus, 'He who dwells in the earth,' &c., describing the Ruler within as him who, abiding within all worlds, all beings, all divinities, all Vedas, and all sacrifices, rules them from within and const.i.tutes their Self, they in turn const.i.tuting his body. Now this is a position which can belong to none else but the highest Person, who is all-knowing, and all whose purposes immediately realise themselves. That it is the highest Self only which rules over all and is the Self of all, other Upanishad-texts also declare; cp. e.g. 'Entered within, the ruler of creatures, the Self of all'; 'Having sent forth this he entered into it.

Having entered it he became sat and tyat,' &c. (Taitt. Up. II, 6).

Similarly the text from the Subala-Up., which begins, 'there was not anything here in the beginning,' and extends up to 'the one G.o.d, Narayana,' shows that it is the highest Brahman only which rules all, is the Self of all, and has all beings for its body. Moreover, essential immortality (which the text ascribes to the Ruler within) is an attribute of the highest Self only.--Nor must it be thought that the power of seeing and so on that belongs to the highest Self is dependent on sense-organs; it rather results immediately from its essential nature, since its omniscience and power to realise its purposes are due to its own being only. In agreement herewith scripture says, 'He sees without eyes, he hears without ears, without hands and feet he grasps and hastes' (Svet. Up. III, 19). What terms such as 'seeing' and 'hearing' really denote is not knowledge in so far as produced by the eye and ear, but the intuitive presentation of colour and sound. In the case of the individual soul, whose essentially intelligising nature is obscured by karman, such intuitive knowledge arises only through the mediation of the sense-organs; in the case of the highest Self, on the other hand, it springs from its own nature.--Again, the clause 'there is no other seer but he' means that there is no seer other than the seer and ruler described in the preceding clauses. To explain. The clauses 'whom the earth does not know,' &c., up to 'whom the Self does not know'

mean to say that the Ruler within rules without being perceived by the earth, Self, and the other beings which he rules. This is confirmed by the subsequent clauses, 'unseen but a seer', 'unheard but a hearer,' &c.

And the next clauses, 'there is no other seer but he,' &c., then mean to negative that there is any other being which could be viewed as the ruler of that Ruler. Moreover, the clauses 'that is the Self of thee,'