wledge of
one thing. For all this (i.e. the entire world) becomes known if Brahman
the Self of all is known, not if only the individual soul is
known.--Another reason against the individual soul follows.

7. And on account of the two conditions of standing and eating (of which
the former is characteristic of the highest Lord, the latter of the
individual soul).

With reference to that which is the abode of heaven, earth, and so on,
the text says, 'Two birds, inseparable friends,' &c. (Mu. Up. III, 1,
1). This passage describes the two states of mere standing, i.e. mere
presence, and of eating, the clause, 'One of them eats the sweet fruit,'
referring to the eating, i.e. the fruition of the results of works, and
the clause, 'The other one looks on without eating,' describing the
condition of mere inactive presence. The two states described, viz. of
mere presence on the one hand and of enjoyment on the other hand, show
that the Lord and the individual soul are referred to. Now there is room
for this statement which represents the Lord as separate from the
individual soul, only if the passage about the abode of heaven and earth
likewise refers to the Lord; for in that case only there exists a
continuity of topic. On any other supposition the second passage would
contain a statement about something not connected with the general
topic, and would therefore be entirely uncalled for.--But, it may be
objected, on your interpretation also the second passage makes an
uncalled-for statement, viz. in so far as it represents the individual
soul as separate from the Lord.--Not so, we reply. It is nowhere the
purpose of Scripture to make statements regarding the individual soul.
From ordinary experience the individual soul, which in the different
individual bodies is joined to the internal organs and other limiting
adjuncts, is known to every one as agent and enjoyer, and we therefore
must not assume that it is that which Scripture aims at setting forth.
The Lord, on the other hand, about whom ordinary experience tells us
nothing, is to be considered as the special topic of all scriptural
passages, and we therefore cannot assume that any passage should refer
to him merely casually[170].--That the mantra 'two birds,' &c. speaks of
the Lord--and the individual soul we have already shown under I, 2,
11.--And if, according to the interpretation given in the
Pai@ngi-upanishad (and quoted under I, 2, 11), the verse is understood
to refer