a)
the effects of nescience, desire and works, viz, mortality and fear; so
that neither immortality nor fearlessness belongs to it. The qualities
of being the sa/m/yadvama, &c. also cannot properly be ascribed to the
cognitional Self, which is not distinguished by lordly power
(ai/s/varya).--In the third place, although the Self of a deity (viz.
the sun) has its station in the eye--according to the scriptural
passage, 'He rests with his rays in him'--still Selfhood cannot be
ascribed to the sun, on account of his externality (paragrupatva).
Immortality, &c. also cannot be predicated of him, as Scripture speaks
of his origin and his dissolution. For the (so-called) deathlessness of
the gods only means their (comparatively) long existence. And their
lordly power also is based on the highest Lord and does not naturally
belong to them; as the mantra declares, 'From terror of it (Brahman) the
wind blows, from terror the sun rises; from terror of it Agni and Indra,
yea, Death runs as the fifth.'--Hence the person in the eye must be
viewed as the highest Lord only. In the case of this explanation being
adopted the mention (of the person in the eye) as something well known
and established, which is contained in the words 'is seen' (in the
phrase 'the person that is seen in the eye'), has to be taken as
referring to (the mental perception founded on) the /s/astra which
belongs to those who know; and the glorification (of devout meditation)
has to be understood as its purpose.

18. The internal ruler over the devas and so on (is Brahman), because
the attributes of that (Brahman) are designated.

In B/ri/. Up. III, 7, 1 ff. we read, 'He who within rules this world and
the other world and all beings,' and later on, 'He who dwells in the
earth and within the earth, whom the earth does not know, whose body the
earth is, who rules the earth within, he is thy Self, the ruler within,
the immortal,' &c. The entire chapter (to sum up its contents) speaks of
a being, called the antaryamin (the internal ruler), who, dwelling
within, rules with reference to the gods, the world, the Veda, the
sacrifice, the beings, the Self.--Here now, owing to the unusualness of
the term (antaryamin), there arises a doubt whether it denotes the Self
of some deity which presides over the gods and so on, or some Yogin who
has acquired extraordinary powers, such as, for instance, the capability
of making his body subtle, or the highest Self, or some other bein