elf to the mind first, yet it is not to be
accepted, because we see that qualities of Brahman are mentioned in the
complementary sentences. That the word aka/s/a is also used to denote
Brahman has been shown already; cp. such passages as, 'Ether is the
revealer of all names and forms.' We see, moreover, that various
synonyma of aka/s/a are employed to denote Brahman. So, for instance,
/Ri/k Sa/m/h. I, 164, 39, 'In which the Vedas are[118], in the
Imperishable one (i.e. Brahman), the highest, the ether (vyoman), on
which all gods have their seat.' And Taitt. Up. III, 6, 'This is the
knowledge of Bh/ri/gu and Varu/n/a, founded on the highest ether
(vyoman).' And again, 'Om, ka is Brahman, ether (kha) is Brahman' (Ch.
Up. IV, 10, 5), and 'the old ether' (B/ri/. Up. V, 1)[119]. And other
similar passages. On account of the force of the complementary passage
we are justified in deciding that the word 'ether,' although occurring
in the beginning of the passage, refers to Brahman. The case is
analogous to that of the sentence, 'Agni (lit. the fire) studies a
chapter,' where the word agni, although occurring in the beginning, is
at once seen to denote a boy[120]. It is therefore settled that the word
'ether' denotes Brahman.

23. For the same reason breath (is Brahman).

Concerning the udgitha it is said (Ch. Up. I, 10, 9), 'Prastot/ri/, that
deity which belongs to the prastava, &c.,' and, further on (I, 11, 4;
5), 'Which then is that deity? He said: Breath. For all these beings
merge into breath alone, and from breath they arise. This is the deity
belonging to the prastava.' With reference to this passage doubt and
decision are to be considered as analogous to those stated under the
preceding Sutra. For while in some passages--as, for instance, 'For
indeed, my son, mind is fastened to pra/n/a,' Ch. Up. VI, 8, 2; and,
'the pra/n/a of pra/n/a,' B/ri/. Up. IV, 4, 18--the word 'breath' is
seen to denote Brahman, its use in the sense of a certain modification
of air is better established in common as well as in Vedic language.
Hence there arises a doubt whether in the passage under discussion the
word pra/n/a denotes Brahman or (ordinary) breath. In favour of which
meaning have we then to decide?

Here the purvapakshin maintains that the word must be held to denote the
fivefold vital breath, which is a peculiar modification of wind (or
air); because, as has been remarked already, that sense of the word
pra/n/a is the better esta