पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/८३

( 64 ) respective bodies. This means that they ove their existance to Sat. There is a third state, that of dying. In this all the outer organs 11crge in mind, r:ind in tbreath, breath ia jiva, jiva in the elements, and these in the supreme God, Sat. So in this state also Sat is the final resting place of all After hearing so much cai about Sat the desciple may feel tempted to ask whether he could sze that Sat. As if to forestall that question being aske., Uddalaka calls it as subtility itself. It is too subtle to be expe- rienced directly by any of our sense organs, or to be inferred. It could be known only through teaching by competent Gurus. Stating the conclusion to which all that he said so. far leads, Uddal: ka declares that all things in the world have this subtility as their soul. It has been said that Sat is the support of all beings. This means that but for it they cannot exist, they c 1nnot be. Now how does the Sat support the beings? Like the table the books ? or like the basket tlhe fruits ? No, it supports them by its will. It enters into everything that is creatcci and keeps it existing by its will and controls it. And since that which does all this in respect of a thing is called its soul, Sat. doing a!l this in respect of all creations is the sout of all these. From the two discourses there emerged two truths about Sat. It is the origin of all things in the world and it is their soul Has not Sat its own origin and soul ? One may ask. With an idea to answer this ques. tion with an emphatic 'no, Uddalaka asserts It is