f reward) cannot be predicated of the highest Self, on account
of the mantra (Mu. Up. III, 1, 1), 'The other looks on without eating.'

These objections, we reply, are without any force. Just as we see that
in phrases such as 'the men with the umbrella (lit. the umbrella-men)
are walking,' the attribute of being furnished with an umbrella which
properly speaking belongs to one man only is secondarily ascribed to
many, so here two agents are spoken of as drinking because one of them
is really drinking. Or else we may explain the passage by saying that,
while the individual soul only drinks, the Lord also is said to drink
because he makes the soul drink. On the other hand, we may also assume
that the two are the buddhi and the individual soul, the instrument
being figuratively spoken of as the agent--a figure of speech
exemplified by phrases such as 'the fuel cooks (the food).' And in a
chapter whose topic is the soul no two other beings can well be
represented as enjoying rewards. Hence there is room for the doubt
whether the two are the buddhi and the individual soul, or the
individual soul and the highest Self.

Here the purvapakshin maintains that the former of the two stated views
is the right one, because the two beings are qualified as 'entered into
the cave.' Whether we understand by the cave the body or the heart, in
either case the buddhi and the individual soul may be spoken of as
'entered into the cave.' Nor would it be appropriate, as long as another
interpretation is possible, to assume that a special place is here
ascribed to the omnipresent Brahman. Moreover, the words 'in the world
of their good deeds' show that the two do not pass beyond the sphere of
the results of their good works. But the highest Self is not in the
sphere of the results of either good or bad works; according to the
scriptural passage, 'It does not grow larger by works nor does it grow
smaller.' Further, the words 'shade and light' properly designate what
is intelligent and what is non-intelligent, because the two are opposed
to each other like light and shade. Hence we conclude that the buddhi
and the individual soul are spoken of.

To this we make the following reply:--In the passage under discussion
the individual soul (vij/n/anatman) and the highest Self are spoken of,
because these two, being both intelligent Selfs, are of the same nature.
For we see that in ordinary life also, whenever a number is mentioned,
beings of the same