To this we make the following reply.—­The word ‘light’ can denote the highest Brahman only, on account of that being seen.  We see that in the whole chapter Brahman is carried on as the topic of discussion.  For the Self, which is free from sin, &c. is introduced as the general subject-matter in VIII, 7, 1 (’the Self which is free from sin’); it is thereupon set forth as that which is to be searched out and to be understood (VIII, 7, 1); it is carried on by means of the clauses, ’I shall explain that further to you’ (VIII, 9, 3 ff.); after that freedom from body is said to belong to it, because it is one with light (’when he is free from the body then neither pleasure nor pain touches him,’ VIII, 12, 1)—­and freedom from body is not possible outside Brahman—­and it is finally qualified as ‘the highest light, the highest person’ (VIII, 12, 3).—­Against the statement, made by the purvapakshin, that Scripture speaks of a man going to release as reaching the sun, we remark, that the release there referred to is not the ultimate one, since it is said to be connected with going and departing upwards.  That the ultimate release has nothing to do with going and departing upwards we shall show later on.

41.  The ether is (Brahman), as it is designated as something different, &c. (from name and form).

Scripture says, ’He who is called ether, (aka/s/a) is the revealer of all forms and names.  That within which these forms and names are contained is the Brahman, the Immortal, the Self (Ch.  Up.  VIII, 14, 1).

There arising a doubt whether that which here is called ether is the highest Brahman or the ordinary elemental ether, the purvapakshin declares that the latter alternative is to be embraced, firstly, because it is founded on the conventional meaning of the word ‘ether;’ and, secondly, because the circumstance of revealing names and forms can very well be reconciled with the elemental ether, as that which affords room (for all things).  Moreover, the passage contains no clear indicatory mark of Brahman, such as creative power, and the like.

To this we reply, that the word ‘ether’ can here denote the highest Brahman only, because it is designated as a different thing, &c.  For the clause, ‘That within which these two are contained is Brahman,’ designates the ether as something different from names and forms.  But, excepting Brahman, there is nothing whatever different from name and form, since the entire world of effects is evolved exclusively by names and forms.  Moreover, the complete revealing of names and forms cannot be accomplished by anything else but Brahman, according to the text which declares Brahman’s creative agency, ’Let me enter (into those beings) with this living Self (jiva atman), and evolve names and forms’ (Ch.  Up.  VI, 3, 2).  But—­it may be said—­from this very passage it is apparent that the living Self also (i.e. the individual soul) possesses revealing power with regard to names and forms.—­True, we reply, but what the passage really wishes to intimate, is the non-difference (of the individual soul from the highest Self).  And the very statement concerning the revealing of names and forms implies the statement of signs indicatory of Brahman, viz. creative power and the like.—­Moreover, the terms ‘the Brahman, the Immortal, the Self’ (VIII, 14) indicate that Brahman is spoken of.