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[SŪ. 1. 1. 6. 44 VEDĀNTA-KAUSTUBHA ADH. 5.] SŪTRA 6 "IF IT BE SAID THAT (THE WORD 'SEEING' IN THE ABOVE CHĀN- DOGYA-TEXT) IS SECONDARY, (THEN WE REPLY) NO, BECAUSE OF THE TERM 'SELF' (BEING APPLIED TO THE CAUSE OF THE WORLD)." Vedānta-pārijāta-saurabha It is not reasonable to say that the 'seeing' is (only) "secondary". Why? "On account of the term 'self'." Vedānta-kaustubha Anticipating the objection, viz.— As we often find the metaphorical transference of the qualities of a sentient being to non-sentient objects like a bank or tilling, e g. when referring to a bank about to fall, it is said: 'The bank is about to fall',¹ or when referring to the tilling of dry soil, it is said: 'Tilling is awaiting rain'; and as we read in Scripture about perception on the part of non-sentient objects like water and light, in the passages. 'That light perceived' (Chānd. 6.2.3), 'Those waters perceived' (Chānd. 6.2.4),—there may very well be a metaphorical perception on the part of pradhāna in the very same manner,—the author disposes of it here. If it be said that the attribute of perception, belonging to pradhāna is "secondary", (we reply.) "No." Why? "On account of the term 'self'", i.e. on account of the scriptural mention of the term 'self' which establishes the absence of perception on the part of pradhāna. Thus, if by taking the term 'existence' to mean the non-sentient pradhāna, a metaphorical perception be admitted on its part, then in the texts: 'All this has that for its self, that is true, that is the self' (Chānd. 6.7.8; 6.9.4, 6.10.3; 6.11.3; 6.12.3; 6.13.3; 6.14.3; 6 15.3; 6.16.3), the term 'self' must refer to the non-sentient substance, which is the meaning of the terms 'existent' and 'perceiver', mentioned before in the texts: '"The existent, alone, my dear!"' (Chānd. 6 2.1), 'He perceived' (Chānd. 6.2.3). That is, on the view, viz. 'He alone is the existent and the perceiver, the self which is pradhāna',—the identity between the terms 'existent' and the rest denoting the non- sentient and bearing a different sense and the term 'self' denoting the ¹ Here the desiderative suffix does not imply 'wish' but 'imminent danger' (āśaṅkā), in accordance with K.V S 1707 quoted in SD.K. 2622, pp. 335, vol. 2.