o is
called the inner Self, because he is the breath of life (pra/n/a) in
everything.--Hence the Sutra must be connected with another passage, and
that passage is found in II, 1, 10, where it is said that the Person
(i.e. the highest Self) is all this, &c.]

[Footnote 153: About which term see later on.]

[Footnote 154: Sarire laksha/n/aya vai/s/vanara/s/abdopapattim aha
tasyeti. An. Gi.]

[Footnote 155: And as such might be said not to require a basis for its
statements.]

[Footnote 156: Na /k/a garhapatyadih/ri/dayadita brahma/n/a/h/
sambhavini. Bhamati.]

[Footnote 157: Na /k/a pra/n/ahutyadhikara/n/ata z nyatra ja/th/aragner
yujyate. Bhamati.]

[Footnote 158: According to the former explanation the gastric fire is
to be looked on as the outward manifestation (pratika) of the highest
Lord; according to the latter as his limiting condition.]

[Footnote 159: I.e. that he may be fancifully identified with the head
and so on of the devout worshipper.]

[Footnote 160: Whereby we mean not that it is inside the tree, but that
it forms a part of the tree.--The Vai/s/vanara Self is identified with
the different members of the body, and these members abide within, i.e.
form parts of the body.]

[Footnote 161: Parima/n/asya h/ri/da/y/advararopitasya smaryama/n/e
katham aropo vishayavishayitvena bhedad ity a/s/a@nkya vyakhyantaram aha
prade/s/eti. Ananda Giri.]

[Footnote 162: Atra sarvatra vai/s/vanara/s/abdas tada@ngapara/h/. Go.
An.]

[Footnote 163: Which unity entitles us to use the passage from the
/S/at. Bra. for the explanation of the passage from the Ch. Up.]

THIRD PADA.

REVERENCE TO THE HIGHEST SELF!

1. The abode of heaven, earth, and so on (is Brahman), on account of the
term 'own,' i.e. Self.

We read (Mu. Up. II, 2, 5), 'He in whom the heaven, the earth, and the
sky are woven, the mind also with all the vital airs, know him alone as
the Self, and leave off other words! He is the bridge of the
Immortal.'--Here the doubt arises whether the abode which is intimated
by the statement of the heaven and so on being woven in it is the
highest Brahman or something else.

The purvapakshin maintains that the abode is something else, on account
of the expression, 'It is the bridge of the Immortal.' For, he says, it
is known from every-day experience that a bridge presupposes some
further bank to which it leads, while it is impossible to assume
something further beyond the highest Brahman, which