thin the eye is the highest), not any other Self; on
account of the non-permanency (of the other Selfs) and on account of the
impossibility (of the qualities of the person in the eye being ascribed
to the other Selfs).

To the assertion made in the purvapaksha that the person in the eye is
either the reflected Self or the cognitional Self (the individual soul)
or the Self of some deity the following answer is given.--No other Self
such as, for instance, the reflected Self can be assumed here, on
account of non-permanency.--The reflected Self, in the first place, does
not permanently abide in the eye. For when some person approaches the
eye the reflection of that person is seen in the eye, but when the
person moves away the reflection is seen no longer. The passage 'That
person within the eye' must, moreover, be held, on the ground of
proximity, to intimate that the person seen in a man's own eye is the
object of (that man's) devout meditation (and not the reflected image of
his own person which he may see in the eye of another man). [Let, then,
another man approach the devout man, and let the latter meditate on the
image reflected in his own eye, but seen by the other man only. No, we
reply, for] we have no right to make the (complicated) assumption that
the devout man is, at the time of devotion, to bring close to his eye
another man in order to produce a reflected image in his own eye.
Scripture, moreover, (viz. Ch. Up. VIII, 9, 1, 'It (the reflected Self)
perishes as soon as the body perishes,') declares the non-permanency of
the reflected Self.--And, further, 'on account of impossibility' (the
person in the eye cannot be the reflected Self). For immortality and the
other qualities ascribed to the person in the eye are not to be
perceived in the reflected Self.--Of the cognitional Self, in the second
place, which is in general connexion with the whole body and all the
senses, it can likewise not be said that it has its permanent station in
the eye only. That, on the other hand, Brahman although all-pervading
may, for the purpose of contemplation, be spoken of as connected with
particular places such as the heart and the like, we have seen already.
The cognitional Self shares (with the reflected Self) the impossibility
of having the qualities of immortality and so on attributed to it.
Although the cognitional Self is in reality not different from the
highest Self, still there are fictitiously ascribed to it (adhyaropit