. in the passage itself there
is 'connexion' with characteristic marks of Brahman, as, for instance,
the reference to what is most beneficial for man. The assertion that the
passage, 'Having laid hold of this body it makes it rise up,' contains a
characteristic mark of the chief vital air, is untrue; for as the
function of the vital air also ultimately rests on Brahman it can
figuratively be ascribed to the latter. So Scripture also declares, 'No
mortal lives by the breath that goes up and by the breath that goes
down. We live by another in whom these two repose' (Ka. Up. II, 5, 5).
Nor does the indication of the individual soul which you allege to occur
in the passage, 'Let no man try to find out what speech is, let him know
the speaker,' preclude the view of pra/n/a denoting Brahman. For, as the
passages, 'I am Brahman,' 'That art thou,' and others, prove, there is
in reality no such thing as an individual soul absolutely different from
Brahman, but Brahman, in so far as it differentiates itself through the
mind (buddhi) and other limiting conditions, is called individual soul,
agent, enjoyer. Such passages therefore as the one alluded to, (viz.
'let no man try to find out what speech is, let him know the speaker,')
which, by setting aside all the differences due to limiting conditions,
aim at directing the mind on the internal Self and thus showing that the
individual soul is one with Brahman, are by no means out of place. That
the Self which is active in speaking and the like is Brahman appears
from another scriptural passage also, viz. Ke. Up. I, 5, 'That which is
not expressed by speech and by which speech is expressed that alone know
as Brahman, not that which people here adore.' The remark that the
statement about the difference of pra/n/a and praj/n/a (contained in the
passage, 'Together they dwell in this body, together they depart') does
not agree with that interpretation according to which pra/n/a is
Brahman, is without force; for the mind and the vital air which are the
respective abodes of the two powers of cognition and action, and
constitute the limiting conditions of the internal Self may be spoken of
as different. The internal Self, on the other hand, which is limited by
those two adjuncts, is in itself non-differentiated, so that the two may
be identified, as is done in the passage 'pra/n/a is praj/n/a.'

The second part of the Sutra is explained in a different manner
also[134], as follows: Characteris