III-3 Śrī Bhāshya | Rāmānuja | 8

Topic 8 - The self referred to in Ait. 1.1 is the Supreme Self and consequently the attributes of the Self given in other places are to be included in this Aitareya meditation

Sutra 3,3.16

आत्मगृहीतिरितरवत्, उत्तरात् ॥ १६ ॥

ātmagṛhītiritaravat, uttarāt || 16 ||

ātmagṛhīti—The Supreme Self is meant; itaravat—as in other texts (dealing with creation); uttarāt—on account of the subsequent qualification.

16. (In the Aitareya Upanishad 1.1) the Supreme Self is meant, as in other texts (dealing with creation), on account of the subsequent qualification.

In the clause, ‘different from that is the Self of bliss,' the term Self can refer to the highest Self only; 'as in other cases,' i.e. as in other passages--'the Self only was this in the beginning; it thought, let me send forth the worlds,' and similar ones--the term 'Self denotes the highest Self only.--But whereby is this proved?--'By the subsequent passagel, i.e. by the passage, 'he desired, may I be many, may I grow forth,'--which refers to the Self of bliss.

Sutra 3,3.17

अन्वयादिति चेत्, स्यात् अवधारणात् ॥ १७ ॥

anvayāditi cet, syāt avadhāraṇāt || 17 ||

anvayāt—Because of the context; iti cet—if it be said; syāt—it might be so; avadhāraṇāt—on account of the definite statement.

17. If it be said that because of the context (the Supreme Self is not meant, but Hiraṇyagarbha), (we reply that) it is so (i.e. the Supreme Self is meant) on account of the definite statement (that the Ātman alone existed at the beginning).

But as in the preceding sections the term Self is seen to be connected with what is not of the nature of the Self, such as the Self of breath, and so on, it is not possible to draw a valid conclusion from the subsequent passage!--It is possible, the Sūtra replies, 'on account of ascertainment.' For the previous clause, 'from that Self there originated the Ether,' settles in the mind the idea of the highest Self, and that idea then is transferred in succession to the (so-called) Self of breath, the Self of mind, and so on, until it finally finds rest in the Self of bliss, beyond which there is no other Self; while at the same time the subsequent clause 'he desired' confirms the idea of the highest Self. The term Self thus connects itself from the beginning with things which are not true Selves, because the highest Self is as it were viewed in them.--Here terminates the Adhikaraṇa of 'bliss and the rest.'