in the eye is the Self,’ VIII, 7, 3); refers again and again to the same entity (in the clauses ‘I shall explain him further to you,’ VIII, 9, 3; VIII, 10, 4); and (in the explanations fulfilling the given promises) again explains the (nature of the) same individual soul in its different states (’He who moves about happy in dreams is the Self,’ VIII, 10, 1; ’When a man being asleep, reposing, and at perfect rest sees no dreams, that is the Self,’ VIII, 11, 1).  The clause attached to both these explanations (viz.  ’That is the immortal, the fearless; that is Brahman’) shows, at the same time, the individual soul to be free from sin, and the like.  After that Prajapati, having discovered a shortcoming in the condition of deep sleep (in consequence of the expostulation of Indra, ’In that way he does not know himself that he is I, nor does he know these beings,’ VIII, 11, 2), enters on a further explanation (’I shall explain him further to you, and nothing more than this’), begins by blaming the (soul’s) connexion with the body, and finally declares the individual soul, when it has risen from the body, to be the highest person. (’Thus does that serene being, arising from this body, appear in its own form as soon as it has approached the highest light.  That is the highest person.’)—­From this it appears that there is a possibility of the qualities of the highest Lord belonging to the individual soul also, and on that account we maintain that the term, ‘the small ether within it,’ refers to the individual soul.

This position we counter-argue as follows.  ’But in so far as its nature has become manifest.’  The particle ‘but’ (in the Sutra) is meant to set aside the view of the purvapakshin, so that the sense of the Sutra is, ’Not even on account of the subsequent chapter a doubt as to the small ether being the individual soul is possible, because there also that which is meant to be intimated is the individual soul, in so far only as its (true) nature has become manifest.’  The Sutra uses the expression ‘he whose nature has become manifest,’ which qualifies jiva., the individual soul, with reference to its previous condition[186].—­The meaning is as follows.  Prajapati speaks at first of the seer characterised by the eye (’That person which is within the eye,’ &c.); shows thereupon, in the passage treating of (the reflection in) the waterpan, that he (viz. the seer) has not his true Self in the body; refers to him repeatedly as the subject to be explained (in the clauses ’I shall explain him further to you’); and having then spoken of him as subject to the states of dreaming and deep sleep, finally explains the individual soul in its real nature, i.e. in so far as it is the highest Brahman, not in so far as it is individual soul (’As soon as it has approached the highest light it appears in its own form’).  The highest light mentioned, in the passage last quoted, as what is to be approached, is nothing else but the highest Brahman, which is distinguished by such attributes