'higher than all.' The
further objection that the light beyond heaven is the mere physical
light because it is identified with the gastric fire, which itself is a
mere effect and is inferred from perceptible marks such as the heat of
the body and a certain sound, is equally devoid of force; for the
gastric fire may be viewed as the outward appearance (or symbol) of
Brahman, just as Brahman's name is a mere outward symbol. Similarly in
the passage, 'Let a man meditate on it (the gastric light) as seen and
heard,' the visibility and audibility (here implicitly ascribed to
Brahman) must be considered as rendered possible through the gastric
fire being the outward appearance of Brahman. Nor is there any force in
the objection that Brahman cannot be meant because the text mentions an
inconsiderable reward only; for there is no reason compelling us to have
recourse to Brahman for the purpose of such and such a reward only, and
not for the purpose of such and such another reward. Wherever the text
represents the highest Brahman--which is free from all connexion with
distinguishing attributes--as the universal Self, it is understood that
the result of that instruction is one only, viz. final release.
Wherever, on the other hand, Brahman is taught to be connected with
distinguishing attributes or outward symbols, there, we see, all the
various rewards which this world can offer are spoken of; cp. for
instance, B/ri/. Up. IV, 4, 24, 'This is he who eats all food, the giver
of wealth. He who knows this obtains wealth.' Although in the passage
itself which treats of the light no characteristic mark of Brahman is
mentioned, yet, as the Sutra intimates, the mark stated in a preceding
passage (viz. the mantra, 'Such is the greatness of it,' &c.) has to be
taken in connexion with the passage about the light as well. The
question how the mere circumstance of Brahman being mentioned in a not
distant passage can have the power of divorcing from its natural object
and transferring to another object the direct statement about light
implied in the word 'light,' may be answered without difficulty. The
passage under discussion runs[125], 'which above this heaven, the
light.' The relative pronoun with which this clause begins intimates,
according to its grammatical force[126], the same Brahman which was
mentioned in the previous passage, and which is here recognised (as
being the same which was mentioned before) through its connexion with
heave