पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/८४

( 65 ) Satya. It is Atma, It is of permanent and of not ephemeral nature. It does not have such states as birth growth, aging and death, which other beings pass through. Therefore it has no origin and there could be no origin for It. It is one without a second. There is none else equal or superior to it that could ensoul t. It is the one supreme sul. It is changeless. There fore Satya. It is Atma in the widest sense and not in the narrow sense in which Jiva is. It is Satya where as all other things and being in the world are full of changes. It is Atma whereas all others are Itsbodies. Finally Uddalaka says, ‘That thou art, O! Sveta. ketu '. The principle underlying such coordination as seen in this statement has been already explained. The teacher intended to say to his disciple this : ‘'you are a Jiva, an individual soul. You have got another soul within you as one and all of other beings have. That inner soul of vours is Sat which I taught you so long". It is clear there is nothing new in this statement. What was sid before in general is repeated in respect of this one particular case so that Svetaketu might learn the lesson which Uddalaka thought, his son needed very badly. The idea intended to be conveyed by these words is this ; ‘AIy dear son, look here. Listen to meYour birth, existence, activities, all these and everything else are entirely and absolutely due to the will of Sat, the commander, your inner soul. You are not an indepen- dent agent in respect of any action you do. If you have mastered the Vedasif you have got some intelli