likewise met with; compare, for instance, Rig-veda Sa/m/h.  I, 98, 1, ’May we be in the favour of Vai/s/vanara; for he is the king of the beings, giving pleasure, of ready grace;’ this and similar passages properly applying to a divinity endowed with power and similar qualities.  Perhaps it will be urged against the preceding explanations, that, as the word Vai/s/vanara is used in co-ordination with the term ‘Self,’ and as the term ‘Self’ alone is used in the introductory passage (’What is our Self, what is Brahman?’), Vai/s/vanara has to be understood in a modified sense, so as to be in harmony with the term Self.  Well, then, the purvapakshin rejoins, let us suppose that Vai/s/vanara is the embodied Self which, as being an enjoyer, is in close vicinity to the Vai/s/vanara fire,[154] (i.e. the fire within the body,) and with which the qualification expressed by the term, ‘Measured by a span,’ well agrees, since it is restricted by its limiting condition (viz. the body and so on).—­In any case it is evident that the term Vai/s/vanara does not denote the highest Lord.

To this we make the following reply.—­The word Vai/s/vanara denotes the highest Self, on account of the distinction qualifying the two general terms.—­Although the term ‘Self,’ as well as the term ‘Vai/s/vanara,’ has various meanings—­the latter term denoting three beings while the former denotes two—­yet we observe a distinction from which we conclude that both terms can here denote the highest Lord only; viz. in the passage, ‘Of that Vai/s/vanara Self the head is Sutejas,’ &c.  For it is clear that that passage refers to the highest Lord in so far as he is distinguished by having heaven, and so on, for his head and limbs, and in so far as he has entered into a different state (viz. into the state of being the Self of the threefold world); represents him, in fact, for the purpose of meditation, as the internal Self of everything.  As such the absolute Self may be represented, because it is the cause of everything; for as the cause virtually contains all the states belonging to its effects, the heavenly world, and so on, may be spoken of as the members of the highest Self.—­Moreover, the result which Scripture declares to abide in all worlds—­viz. in the passage, ’He eats food in all worlds, in all beings, in all Selfs’—­is possible only if we take the term Vai/s/vanara to denote the highest Self.—­The same remark applies to the declaration that all the sins are burned of him who has that knowledge, ‘Thus all his sins are burned,’ &c. (Ch.  Up.  V, 24, 3).—­Moreover, we meet at the beginning of the chapter with the words ‘Self’ and ‘Brahman;’ viz. in the passage, ’What is our Self, what is Brahman?’ Now these are marks of Brahman, and indicate the highest Lord only.  Hence he only can be meant by the term Vai/s/vanara.

25. (And) because that which is stated by Sm/ri/ti (i.e. the shape of the highest Lord as described by Sm/ri/ti) is an inference (i.e. an indicatory mark from which we infer the meaning of Sruti).