but also on the top of the tree, so Brahman
also, which is in reality beyond heaven, is (in the former of the two
passages) said to be in heaven. Therefore the Brahman spoken of in the
former passage can be recognised in the latter also, and it remains
therefore a settled conclusion that the word 'light' denotes Brahman.

28. Pra/n/a (breath) is Brahman, that being understood from a connected
consideration (of the passages referring to pra/n/a).

In the Kaushitaki-brahma/n/a-upanishad there is recorded a legend of
Indra and Pratardana which begins with the words, 'Pratardana, forsooth,
the son of Divodasa came by means of fighting and strength to the
beloved abode of Indra' (Kau. Up. III, 1). In this legend we read: 'He
said: I am pra/n/a, the intelligent Self (praj/n/atman), meditate on me
as Life, as Immortality' (III, 2). And later on (III, 3), 'Pra/n/a
alone, the intelligent Self, having laid hold of this body, makes it
rise up.' Then, again (III, 8), 'Let no man try to find out what speech
is, let him know the speaker.' And in the end (III, 8), 'That breath
indeed is the intelligent Self, bliss, imperishable, immortal.'--Here
the doubt presents itself whether the word pra/n/a denotes merely
breath, the modification of air, or the Self of some divinity, or the
individual soul, or the highest Brahman.--But, it will be said at the
outset, the Sutra I, 1, 21 already has shown that the word pra/n/a
refers to Brahman, and as here also we meet with characteristic marks of
Brahman, viz. the words 'bliss, imperishable, immortal,' what reason is
there for again raising the same doubt?--We reply: Because there are
observed here characteristic marks of different kinds. For in the legend
we meet not only with marks indicating Brahman, but also with marks
pointing to other beings Thus Indra's words, 'Know me only' (III, 1)
point to the Self of a divinity; the words, 'Having laid hold of this
body it makes it rise up,' point to the breath; the words, 'Let no man
try to find out what speech is, let him know the speaker,' point to the
individual soul. There is thus room for doubt.

If, now, the purvapakshin maintains that the term pra/n/a here denotes
the well-known modification of air, i.e. breath, we, on our side, assert
that the word pra/n/a must be understood to denote Brahman.--For what
reason?--On account of such being the consecutive meaning of the
passages. For if we examine the connexion of the entire section which
trea