class are understood to be meant; when, for instance,
the order is given, 'Look out for a second (i.e. a fellow) for this
bull,' people look out for a second bull, not for a horse or a man. So
here also, where the mention of the fruition of rewards enables us to
determine that the individual soul is meant, we understand at once, when
a second is required, that the highest Self has to be understood; for
the highest Self is intelligent, and therefore of the same nature as the
soul.--But has it not been said above that the highest Self cannot be
meant here, on account of the text stating that it is placed in the
cave?--Well, we reply, /s/ruti as well as sm/ri/ti speaks of the highest
Self as placed in the cave. Compare, for instance (Ka. Up. I, 2, 12),
'The Ancient who is hidden in the cave, who dwells in the abyss;' Taitt.
Up. II, 1, 'He who knows him hidden in the cave, in the highest ether;'
and, 'Search for the Self entered into the cave.' That it is not
contrary to reason to assign to the omnipresent Brahman a special
locality, for the purpose of clearer perception, we have already
demonstrated. The attribute of existing in the world of its good works,
which properly belongs to one of the two only, viz. to the individual
soul, may be assigned to both, analogously to the case of the men, one
of whom carries an umbrella. Their being compared to light and shade
also is unobjectionable, because the qualities of belonging and not
belonging to this transmigratory world are opposed to each other, like
light and shade; the quality of belonging to it being due to Nescience,
and the quality of not belonging to it being real. We therefore
understand by the two 'entered into the cave,' the individual soul and
the highest Self.--Another reason for this interpretation follows.

12. And on account of the distinctive qualities (mentioned).

Moreover, the distinctive qualities mentioned in the text agree only
with the individual Self and the highest Self. For in a subsequent
passage (I, 3, 3), 'Know the Self to be the charioteer, the body to be
the chariot,' which contains the simile of the chariot, the individual
soul is represented as a charioteer driving on through transmigratory
existence and final release, while the passage (9), 'He reaches the end
of his journey, and that is the highest place of Vish/n/u,' represents
the highest Self as the goal of the driver's course. And in a preceding
passage also, (I, 2, 12, 'The wise, who b