y means of meditation on his
Self, recognises the Ancient who is difficult to be seen, who has
entered into the dark, who is hidden in the cave, who dwells in the
abyss, as God, he indeed leaves joy and sorrow far behind,') the same
two beings are distinguished as thinker and as object of thought. The
highest Self is, moreover, the general topic. And further, the clause,
'Those who know Brahman call them,' &c., which brings forward a special
class of speakers, is in its place only if the highest Self is accepted
(as one of the two beings spoken of). It is therefore evident that the
passage under discussion refers to the individual soul and the highest
Self.

The same reasoning applies to the passage (Mu. Up. III, 1, 1), 'Two
birds, inseparable friends,' &c. There also the Self is the general
topic, and hence no two ordinary birds can be meant; we therefore
conclude from the characteristic mark of eating, mentioned in the
passage, 'One of them eats the sweet fruit,' that the individual soul is
meant, and from the characteristic marks of abstinence from eating and
of intelligence, implied in the words, 'The other looks on without
eating,' that the highest Self is meant. In a subsequent mantra again
the two are distinguished as the seer and the object of sight. 'Merged
into the same tree (as it were into water) man grieves at his own
impotence (ani/s/a), bewildered; but when he sees the other Lord
(i/s/a.) contented and knows his glory, then his grief passes away.'

Another (commentator) gives a different interpretation of the mantra,
'Two birds inseparable,' &c. To that mantra, he says, the final decision
of the present head of discussion does not apply, because it is
differently interpreted in the Pai@ngi-rahasya Brahma/n/a. According to
the latter the being which eats the sweet fruit is the sattva; the other
being which looks on without eating, the individual soul (j/n/a); so
that the two are the sattva and the individual soul (kshetraj/n/a). The
objection that the word sattva might denote the individual soul, and the
word kshetraj/n/a, the highest Self, is to be met by the remark that, in
the first place, the words sattva and kshetraj/n/a have the settled
meaning of internal organ and individual soul, and are in the second
place, expressly so interpreted there, (viz. in the Pai@ngi-rahasya,)
'The sattva is that by means of which man sees dreams; the embodied one,
the seer, is the kshetraj/n/a; the two are therefore th