or instance, in the passage, 'Of that person Bhu/h/ is the head,
for the head is one and that syllable is one' (B/ri/. Up. V, 5, 3). But
that the fire within the human body is not Brahman clearly appears from
the passage, 'Of this we have visible and audible proof' (Ch. Up. III,
13, 7; 8), which declares that the fire is characterised by the noise it
makes, and by heat; and likewise from the following passage, 'Let a man
meditate on this as that which is seen and heard.' The same conclusion
may be drawn from the passage, 'He who knows this becomes conspicuous
and celebrated,' which proclaims an inconsiderable reward only, while to
the devout meditation on Brahman a high reward would have to be
allotted. Nor is there mentioned in the entire passage about the light
any other characteristic mark of Brahman, while such marks are set forth
in the passages (discussed above) which refer to pra/n/a and the ether.
Nor, again, is Brahman indicated in the preceding section, 'the Gayatri
is everything whatsoever exists,' &c. (III, 12); for that passage makes
a statement about the Gayatri metre only. And even if that section did
refer to Brahman, still Brahman would not be recognised in the passage
at present under discussion; for there (in the section referred to) it
is declared in the clause, 'Three feet of it are the Immortal in
heaven'--that heaven constitutes the abode; while in our passage the
words 'the light above heaven' declare heaven to be a boundary. For all
these reasons the word jyotis is here to be taken in its ordinary
meaning, viz. light.

To this we make the following reply. The word jyotis must be held to
denote Brahman. Why? On account of the feet (quarters) being mentioned.
In a preceding passage Brahman had been spoken of as having four feet
(quarters). 'Such is the greatness of it; greater than it is the Person
(purusha). One foot of it are all the beings, three feet of it are the
Immortal in heaven.' That which in this passage is said to constitute
the three-quarter part, immortal and connected with heaven, of Brahman,
which altogether comprises four quarters; this very same entity we
recognise as again referred to in the passage under discussion, because
there also it is said to be connected with heaven. If therefore we
should set it aside in our interpretation of the passage and assume the
latter to refer to the ordinary light, we should commit the mistake of
dropping, without need, the topic started and int