l
organs of sense, ether, air, light, water, and the earth, the support of
all') speaks of the aggregate of beings from air down to earth as
something produced, and, on the other hand, a passage met with later on
('From him comes Agni, the sun being his fuel,' up to 'All herbs and
juices') expresses itself to the same purpose. How then should all at
once, in the midst of these two passages (which refer to the creation),
a statement be made about the nature of the source of all beings?--The
attribute of being the Self of all beings, (which above was said to be
mentioned in the passage about the creation, 'Fire is his head,' &c., is
not mentioned there but) is stated only later on in a passage subsequent
to that which refers to the creation, viz. 'The Person is all this,
sacrifice,' &c. (II, 1, 10).--Now, we see that /s/ruti as well as
sm/ri/ti speaks of the birth of Prajapati, whose body is this threefold
world; compare /Ri/g-veda Sa/m/h. X, 121, 1, 'Hira/n/ya-garbha arose in
the beginning; he was the one born Lord of things existing. He
established the earth and this sky; to what God shall we offer our
oblation?' where the expression 'arose' means 'he was born.' And in
sm/ri/ti we read, 'He is the first embodied one, he is called the
Person; as the primal creator of the beings Brahman was evolved in the
beginning.' This Person which is (not the original Brahman but) an
effect (like other created beings) may be called the internal Self of
all beings (as it is called in II, 1, 4), because in the form of the
Self of breath it abides in the Selfs of all beings.--On this latter
explanation (according to which the passage, 'Fire is his head,' &c.,
does not describe the nature of the highest Lord, and can therefore not
be referred to in the Sutra) the declaration as to the Lord being the
'nature' of all which is contained in the passage, 'The Person is all
this, sacrifice,' &c., must be taken as the reason for establishing the
highest Lord, (i.e. as the passage which, according to the Sutra, proves
that the source of all beings is the highest Lord[152].)

24. Vai/s/vanara (is the highest Lord) on account of the distinction
qualifying the common terms (Vai/s/vanara and Self).

(In Ch. Up. V, 11 ff.) a discussion begins with the words, 'What is our
Self, what is Brahman?' and is carried on in the passage, 'You know at
present that Vai/s/vanara Self, tell us that;' after that it is declared
with reference to Heaven, sun, air, et