,' and as the term 'Self' alone is used in the
introductory passage ('What is our Self, what is Brahman?'),
Vai/s/vanara has to be understood in a modified sense, so as to be in
harmony with the term Self. Well, then, the purvapakshin rejoins, let us
suppose that Vai/s/vanara is the embodied Self which, as being an
enjoyer, is in close vicinity to the Vai/s/vanara fire,[154] (i.e. the
fire within the body,) and with which the qualification expressed by the
term, 'Measured by a span,' well agrees, since it is restricted by its
limiting condition (viz. the body and so on).--In any case it is evident
that the term Vai/s/vanara does not denote the highest Lord.

To this we make the following reply.--The word Vai/s/vanara denotes the
highest Self, on account of the distinction qualifying the two general
terms.--Although the term 'Self,' as well as the term 'Vai/s/vanara,'
has various meanings--the latter term denoting three beings while the
former denotes two--yet we observe a distinction from which we conclude
that both terms can here denote the highest Lord only; viz. in the
passage, 'Of that Vai/s/vanara Self the head is Sutejas,' &c. For it is
clear that that passage refers to the highest Lord in so far as he is
distinguished by having heaven, and so on, for his head and limbs, and
in so far as he has entered into a different state (viz. into the state
of being the Self of the threefold world); represents him, in fact, for
the purpose of meditation, as the internal Self of everything. As such
the absolute Self may be represented, because it is the cause of
everything; for as the cause virtually contains all the states belonging
to its effects, the heavenly world, and so on, may be spoken of as the
members of the highest Self.--Moreover, the result which Scripture
declares to abide in all worlds--viz. in the passage, 'He eats food in
all worlds, in all beings, in all Selfs'--is possible only if we take
the term Vai/s/vanara to denote the highest Self.--The same remark
applies to the declaration that all the sins are burned of him who has
that knowledge, 'Thus all his sins are burned,' &c. (Ch. Up. V, 24,
3).--Moreover, we meet at the beginning of the chapter with the words
'Self' and 'Brahman;' viz. in the passage, 'What is our Self, what is
Brahman?' Now these are marks of Brahman, and indicate the highest Lord
only. Hence he only can be meant by the term Vai/s/vanara.

25. (And) because that which is stated by Sm/ri/ti