for him who has arrived at discriminative
knowledge.

13. The person within (the eye) (is Brahman) on account of the agreement
(of the attributes of that person with the nature of Brahman).

Scripture says, 'He spoke: The person that is seen in the eye that is
the Self. This is the immortal, the fearless, this is Brahman. Even
though they drop melted butter or water on it (the eye) it runs away on
both sides,' &c. (Ch. Up. IV, 15, 1).

The doubt here arises whether this passage refers to the reflected Self
which resides in the eye, or to the individual Self, or to the Self of
some deity which presides over the sense of sight, or to the Lord.

With reference to this doubt the purvapakshin argues as follows: What is
meant (by the person in the eye) is the reflected Self, i.e. the image
of a person (reflected in the eye of another): for of that it is well
known that it is seen, and the clause, 'The person that is seen in the
eye,' refers to it as something well known. Or else we may appropriately
take the passage as referring to the individual Self. For the individual
Self (cognitional Self, vij/n/anatman) which perceives the colours by
means of the eye is, on that account, in proximity to the eye; and,
moreover, the word 'Self' (which occurs in the passage) favours this
interpretation. Or else the passage is to be understood as referring to
the soul animating the sun which assists the sense of sight; compare the
passage (B/ri/. Up. V, 5, 2), 'He (the person in the sun) rests with his
rays in him (the person in the right eye).' Moreover, qualities such as
immortality and the like (which are ascribed to the subject of the
scriptural passage) may somehow belong to individual deities. The Lord,
on the other hand[144], cannot be meant, because a particular locality
is spoken of.

Against this we remark that the highest Lord only can be meant here by
the person within the eye.--Why?--'On account of the agreement.' For the
qualities mentioned in the passage accord with the nature of the highest
Lord. The quality of being the Self, in the first place, belongs to the
highest Lord in its primary (non-figurative or non-derived) sense, as we
know from such texts as 'That is the Self,' 'That art thou.' Immortality
and fearlessness again are often ascribed to him in Scripture. The
location in the eye also is in consonance with the nature of the highest
Lord. For just as the highest Lord whom Scripture declares to be free
from all