(1) Verily, at that time the world was undifferentiated. It became differentiated just by name and foim, as the saying is: differentiated just by name and form, as the saying is: ' He has such a name, such a form.' He entered in here, even to the fingernail-tips, as a razor would be hidden in a razor-case, or fire in a fire-holder.' Him they see not, for [as seen] he Is incomplete. When breathing, he becomes breath (prdnd) by name; when speaking, voice; when seeing, the eye; when hearing, the ear; when thinking, the mind: these are merely the names of his acts. Whoever worships one or another of these — he knows not; for he is the earliest occurrence of a favorite simile of the later Vedanta; cf. for example, £ankara on the Brahma-Sutras 3. 2. 6 ' as fire is latent in firewood or in covered embers.* But the meaning of m&vambJiara is uncertain. Etymologically the word is a compound signifying * all-bearing.' As such it is an unambiguous appellation of the earth at AV 12. I 6. The only other occurrence of its adjectival -use that is cited in BR. is AV. 2. 16. 5, where the commentator substantiates his rendering the meaning ( fire ' (A V Tr. p. 60-61), and in his criticism of Bohtlingk's translation of this Upamshad (AJP n. 432) suggests that ' vtivambhara may perhaps here mean some kind of insect, in accordance with its later use,' and * since the point of comparison is the invisibility of the things encased ' proposes the translation * or as a vitvambhara in a vtfvam&kara-uest. But Professor Lanman adds to Whitney's note on AV. a. 16. 5 (AV, Tr. p. 60- j); 'I think, nevertheless, that fire may be meant.' The same simile recurs at Kaush. 4. 20. incomplete with one or another of these. One should worship with the thought that he is just one's self (atman\ for therein all these become one That same thing, namely, this self, is the trace (fadaniyd) of this All, for by it one knows this All. Just as, verily, one might find by a footprint (^r),thus— - He finds fame and praise who knows this.

(2) 'That Being (i. e. that which had produced fire, water, and earth) thought, let me now enter those three beings (fire, water, earth) with this living Self (gîva âtmâ) , and let me then reveal (develop) names and forms.

(2) This fire is honey for all things, and all things are honey for this fire. This shining, immortal Person who is in this fire, and, with reference to oneself, this shining, immortal Person who is made of speech — he is just this Soul, this Immortal, this Brahma, this All.

(139) Now it burneth jointly or equally alike in all the qualities of the kindled fire, and the fire burneth forth from the qualities; for all qualities burn, and that fire is one fire, and not many several fires.

(2) All things descend from Heaven to Earth, to Water and to Air. ’Tis Fire alone, in that it is borne upwards, giveth life; that which [is carried] downwards [is] subservient to Fire. Further, whatever doth descend from the above, begetteth; what floweth upwards, nourisheth. ’Tis Earth alone, in that it resteth on itself, that is Receiver of all things, and [also] the Restorer of all genera that it receives. This Whole, therefore, as thou rememberest, in that it is of all,—in other words, all things, embraced by nature under “Soul” and “World,” are in [perpetual] flux, so varied by the multiform equality of all their forms, that countless kinds of well-distinguished qualities may be discerned, yet with this bond of union, that all should seem as One, and from “One” “All.” III

(1) This is the truth. As from a blazing fire sparks, being like unto fire, fly forth a thousandfold, thus are various beings brought forth from the Imperishable, my friend, and return thither also.

(4) For where there is a duality, as it were, there one sees another; there one smells another; there one tastes another; there one speaks to another; there one hears another; theie one thinks of another; there one touches another; there one understands another. But where everything has become just one's own self, then whereby and whom would one see? then whereby and whom would one smell? then whereby and whom would one taste? then whereby and to whom would one speak? then whereby and whom would one hear? then whereby and of whom would one think? then whereby and whom would one touch? then whereby and whom would one understand? whereby would one understand him by means of whom one understands this All? That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it can not be seized; indestructible, for it can not be destroyed; unattached, for it does not attach itself; is unbound, does not tremble, is not injured. Lo, whereby would one understand the understander? Thus you have the instruction told to you, Maitreyl. Such, lo, indeed, is immortality.' After speaking thus, Yajnavalkya departed, 1 La

(2) 'But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not. 'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.' 'Be it so, my child,' the father replied.

(3) 'Then that Being having said, Let me make each of these three tripartite (so that fire, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) entered into those three beings (devatâ) with this living self only, and revealed names and forms.

(3) 'It thought , may I be many, may I grow forth. It sent forth fire . 'That fire thought, may I be many, may I grow forth. It sent forth water . 'And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone.

(1) The One is all things and no one of them; the source of all things is not all things; all things are its possession- running back, so to speak, to it- or, more correctly, not yet so, they will be.

But a universe from an unbroken unity, in which there appears no diversity, not even duality?

It is precisely because that is nothing within the One that all things are from it: in order that Being may be brought about, the source must be no Being but Being's generator, in what is to be thought of as the primal act of generation. Seeking nothing, possessing nothing, lacking nothing, the One is perfect and, in our metaphor, has overflowed, and its exuberance has produced the new: this product has turned again to its begetter and been filled and has become its contemplator and so an Intellectual-Principle.

That station towards the one establishes Being; that vision directed upon the One establishes the Intellectual-Principle; standing towards the One to the end of vision, it is simultaneously Intellectual-Principle and Being; and, attaining resemblance in virtue of this vision, it repeats the act of the One in pouring forth a vast power.

This second outflow is a Form or Idea representing the Divine Intellect as the Divine Intellect represented its own prior, The One.

This active power sprung from essence is Soul.

Soul arises as the idea and act of the motionless Intellectual-Principle- which itself sprang from its own motionless prior- but the soul's operation is not similarly motionless; its image is generated from its movement. It takes fulness by looking to its source; but it generates its image by adopting another, a downward, movement.

This image of Soul is Sense and Nature, the vegetal principle.

Nothing, however, is completely severed from its prior. Thus the human Soul appears to reach away as far down as to the vegetal order: in some sense it does, since the life of growing things is within its province; but it is not present entire; when it has reached the vegetal order it is there in the sense that having moved thus far downwards it produces- by its outgoing and its tendency towards the less good- another hypostasis or form of being just as its prior (the loftier phase of the Soul) is produced from the Intellectual-Principle which yet remains in untroubled self-possession.

(32) As Fire, Air, Water, and Earth, lie in one Case, [or Chest,] and they four are but one Thing, and yet of four distinct Differences, and none of them can comprehend, nor retain the other, and something of one of the four being fixed in every Creature, that Creature cannot bind itself as to that, but is manifested therein, and according to that Spirit is comprehensible and perceptible, and yet is incomprehensible to the Spirits of the other Elements.

(3) Ever illuminated, receiving light unfailing, the All-Soul imparts it to the entire series of later Being which by this light is sustained and fostered and endowed with the fullest measure of life that each can absorb. It may be compared with a central fire warming every receptive body within range.

Our fire, however, is a thing of limited scope: given powers that have no limitation and are never cut off from the Authentic Existences, how imagine anything existing and yet failing to receive from them?

It is of the essence of things that each gives of its being to another: without this communication, The Good would not be Good, nor the Intellectual-Principle an Intellective Principle, nor would Soul itself be what it is: the law is, "some life after the Primal Life, a second where there is a first; all linked in one unbroken chain; all eternal; divergent types being engendered only in the sense of being secondary."

In other words, things commonly described as generated have never known a beginning: all has been and will be. Nor can anything disappear unless where a later form is possible: without such a future there can be no dissolution.

If we are told that there is always Matter as a possible term, we ask why then should not Matter itself come to nothingness. If we are told it may, then we ask why it should ever have been generated. If the answer comes that it had its necessary place as the ultimate of the series, we return that the necessity still holds.

With Matter left aside as wholly isolated, the Divine Beings are not everywhere but in some bounded place, walled off, so to speak; if that is not possible, Matter itself must receive the Divine light .

(2) ... For in any one science the reduction of the total of knowledge into its separate propositions does not shatter its unity, chipping it into unrelated fragments; in each distinct item is talent the entire body of the science, an integral thing in its highest Principle and its last detail: and similarly a man must so discipline himself that the first Principles of his Being are also his completions, are totals, that all be pointed towards the loftiest phase of the Nature: when a man has become this unity in the best, he is in that other realm; for it is by this highest within himself, made his own, that he holds to the Supreme.

At no point did the All-Soul come into Being: it never arrived, for it never knew place; what happens is that body, neighbouring with it, participates in it: hence Plato does not place Soul in body but body in Soul. The others, the secondary Souls, have a point of departure- they come from the All-Soul- and they have a Place into which to descend and in which to change to and fro, a place, therefore, from which to ascend: but this All-Soul is for ever Above, resting in that Being in which it holds its existence as Soul and followed, as next, by the Universe or, at least, by all beneath the sun.

The partial Soul is illuminated by moving towards the Soul above it; for on that path it meets Authentic Existence. Movement towards the lower is towards non-Being: and this is the step it takes when it is set on self; for by willing towards itself it produces its lower, an image of itself- a non-Being- and so is wandering, as it were, into the void, stripping itself of its own determined form. And this image, this undetermined thing, is blank darkness, for it is utterly without reason, untouched by the Intellectual-Principle, far removed from Authentic Being.

As long as it remains at the mid-stage it is in its own peculiar region; but when, by a sort of inferior orientation, it looks downward, it shapes that lower image and flings itself joyfully thither.

(12) Think of a sound passing through the air and carrying a word; an ear within range catches and comprehends; and the sound and word will strike upon any other ear you may imagine within the intervening void, upon any that attends; from a great distance many eyes look to the one object and all take it fully; all this, because eye and ear exist. In the same way, what is apt for soul will possess itself of soul, while from the one identical presence another will derive something else.

Now the sound was diffused throughout the air not in sections but as one sound, entire at every point of that space. So with sight: if the air carries a shape impressed upon it this is one undivided whole; for, wherever there be an eye, there the shape will be grasped; even to such as reject this particular theory of sight, the facts of vision still stand as an example of participation determined by an identical unity.

The sound is the clearer illustration: the form conveyed is an entirety over all the air space, for unless the spoken word were entire at every point, for every ear to catch the whole alike, the same effect could not be made upon every listener; the sound, evidently, is not strung along the air, section to section. Why, then, need we hesitate to think of soul as a thing not extended in broken contact, part for part, but omnipresent within the range of its presence, indwelling in totality at every point throughout the All?

Entered into such bodies as are apt to it, the soul is like the spoken sound present in the air, before that entry, like the speaker about to speak- though even embodied it remains at once the speaker and the silent.

No doubt these illustrations are imperfect, but they carry a serviceable similitude: the soul belongs to that other Kind, and we must not conceive a part of it embodied and a part intact; it is at once a self-enclosed unity and a principle manifested in diversity.

Further, any newcoming entity achieving soul receives mysteriously that same principle which was equally in the previously ensouled; for it is not in the dispensation that a given part of soul situate at some given point should enter here and there; what is thought of as entering was always a self-enclosed entire and, for all the seeming entry, so remains; no real entry is conceivable. If, then, the soul never entered and yet is now seen to be present- present without waiting upon the participant- clearly it is present, here too, without breach of its self-inclusion. This can mean only that the participant came to soul; it lay outside the veritable reality but advanced towards it and so established itself in the kosmos of life. But this kosmos of life is a self-gathered entire, not divisible into constituent masses but prior to mass; in other words, the participation is of entire in entire. Any newcomer into that kosmos of life will participate in it entire. Admitting, then, that this kosmos of life is present entire in the universe, it must be similarly entire in each several entity; an identity numerically one, it must be an undivided entire, omnipresent.

(2) As a spider might come out with his thread, as small sparks come forth from the fire, even so from this Soul come forth all vital energies (prdnd), all worlds, all gods, all beings. The mystic meaning (upanisad) thereof is * the Real of the real ' (satyasya satya)?- Breathing creatures, verily, are the real. He is their Real/

(33) For all Things are come to be Something out of Nothing: And every Creature has the Center, or the Circle of the Birth of Life in itself; and as the Elements lie hid in one another in one only Mother, and none of them comprehends the other, though they are Members one of another, so the created Creatures are hidden and invisible to one another. For every Creature looks but into its Mother that is fixed [or predominant] in it. The material Creature sees a material Substance, but an immaterial Substance (as the Spirits in the Fire and in the Air) it sees not; as the Body sees not the Soul, which yet dwells in it; or as the third Principle does not comprehend, nor apprehend the second Principle wherein God is; though indeed itself is in God, yet there is a Birth between: As it is with the Spirit of the Soul of Man, and the elementary Spirit in Man, the one being the Case, [Chest,] or Receptacle of the other; as you shall find, about the Creation of Man.

(2) It can be demonstrated that soul must, necessarily, be of just this nature and that there can be no other soul than such a being, one neither wholly partible but both at once.

If it had the nature of body it would consist of isolated members each unaware of the conditions of every other; there would be a particular soul- say a soul of the finger- answering as a distinct and independent entity to every local experience; in general terms, there would be a multiplicity of souls administering each individual; and, moreover, the universe would be governed not by one soul but by an incalculable number, each standing apart to itself. But, without a dominant unity, continuity is meaningless.

The theory that "Impressions reach the leading-principle by progressive stages" must be dismissed as mere illusion.

In the first place, it affirms without investigation a "leading" phase of the soul.

What can justify this assigning of parts to the soul, the distinguishing one part from another? What quantity, or what difference of quality, can apply to a thing defined as a self-consistent whole of unbroken unity?

Again, would perception be vested in that leading principle alone, or in the other phases as well?

If a given experience bears only on that "leading principle," it would not be felt as lodged in any particular members of the organism; if, on the other hand, it fastens on some other phase of the soul- one not constituted for sensation- that phase cannot transmit any experience to the leading principle, and there can be no sensation.

Again, suppose sensation vested in the "leading-principle" itself: then, a first alternative, it will be felt in some one part of that , the other part excluding a perception which could serve no purpose; or, in the second alternative, there will be many distinct sensitive phases, an infinite number, with difference from one to another. In that second case, one sensitive phase will declare "I had this sensation primarily"; others will have to say "I felt the sensation that rose elsewhere"; but either the site of the experience will be a matter of doubt to every phase except the first, or each of the parts of the soul will be deceived into allocating the occurrence within its own particular sphere.

If, on the contrary, the sensation is vested not merely in the "leading principle," but in any and every part of the soul, what special function raises the one rather than the other into that leading rank, or why is the sensation to be referred to it rather than elsewhere? And how, at this, account for the unity of the knowledge brought in by diverse senses, by eyes, by ears?

On the other hand, if the soul is a perfect unity- utterly strange to part, a self-gathered whole- if it continuously eludes all touch of multiplicity and divisibility- then, no whole taken up into it can ever be ensouled; soul will stand as circle-centre to every object , and the entire mass of a living being is soulless still.

There is, therefore, no escape: soul is, in the degree indicated, one and many, parted and impartible. We cannot question the possibility of a thing being at once a unity and multi-present, since to deny this would be to abolish the principle which sustains and administers the universe; there must be a Kind which encircles and supports all and conducts all with wisdom, a principle which is multiple since existence is multiple, and yet is one soul always since a container must be a unity: by the multiple unity of its nature, it will furnish life to the multiplicity of the series of an all; by its impartible unity, it will conduct a total to wise ends.

In the case of things not endowed with intelligence, the "leading-principle" is their mere unity- a lower reproduction of the soul's efficiency.

This is the deeper meaning of the profound passage , where we read "By blending the impartible, eternally unchanging essence with that in division among bodies, he produced a third form of essence partaking of both qualities."

Soul, therefore, is, in this definite sense, one and many; the Ideal-Form resident in body is many and one; bodies themselves are exclusively many; the Supreme is exclusively one.

(12) To return: How is that Power present to the universe?

As a One Life.

Consider the life in any living thing; it does not reach only to some fixed point, unable to permeate the entire being; it is omnipresent. If on this again we are asked How, we appeal to the character of this power, not subject to quantity but such that though you divide it mentally for ever you still have the same power, infinite to the core; in it there is no Matter to make it grow less and less according to the measured mass.

Conceive it as a power of an ever-fresh infinity, a principle unfailing, inexhaustible, at no point giving out, brimming over with its own vitality. If you look to some definite spot and seek to fasten on some definite thing, you will not find it. The contrary is your only way; you cannot pass on to where it is not; you will never halt at a dwindling point where it fails at last and can no longer give; you will always be able to move with it- better, to be in its entirety- and so seek no further; denying it, you have strayed away to something of another order and you fall; looking elsewhere you do not see what stands there before you.

But supposing you do thus "seek no further," how do you experience it?

In that you have entered into the All, no longer content with the part; you cease to think of yourself as under limit but, laying all such determination aside, you become an All. No doubt you were always that, but there has been an addition and by that addition you are diminished; for the addition was not from the realm of Being- you can add nothing to Being- but from non-Being. It is not by some admixture of non-Being that one becomes an entire, but by putting non-Being away. By the lessening of the alien in you, you increase. Cast it aside and there is the All within you; engaged in the alien, you will not find the All. Not that it has to come and so be present to you; it is you that have turned from it. And turn though you may, you have not severed yourself; it is there; you are not in some far region: still there before it, you have faced to its contrary.

It is so with the lesser gods; of many standing in their presence it is often one alone that sees them; that one alone was alone in the power to see. These are the gods who "in many guises seek our cities"; but there is That Other whom the cities seek, and all the earth and heaven, everywhere with God and in Him, possessing through Him their Being and the Real Beings about them, down to soul and life, all bound to Him and so moving to that unity which by its very lack of extension is infinite.

(6) 'And where could its root be except in water? As water is an offshoot, seek after its root, viz. fire. As fire is an offshoot, seek after its root, viz. the True. Yes, all these creatures, O son, have their root in the True, they dwell in the True, they rest in the True. 'And how these three beings (devatâ), fire, water, earth, O son, when they reach man, become each of them tripartite, has been said before (VI, 4, 7). When a man departs from hence, his speech is merged in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being.