what does the bhuman rest? In its own
greatness,' &c.), it appears that the bhuman forms the continuous topic
up to the end of the chapter.--The quality of being the bhuman--which
quality is plenitude--agrees, moreover, best with the highest Self,
which is the cause of everything.

9. And on account of the agreement of the attributes (mentioned in the
text).

The attributes, moreover, which the sacred text ascribes to the bhuman
agree well with the highest Self. The passage, 'Where one sees nothing
else, hears nothing else, understands nothing else, that is the bhuman,'
gives us to understand that in the bhuman the ordinary activities of
seeing and so on are absent; and that this is characteristic of the
highest Self, we know from another scriptural passage, viz. 'But when
the Self only is all this, how should he see another?' &c. (B/ri/. Up.
IV, 5, 15). What is said about the absence of the activities of seeing
and so on in the state of deep sleep (Pra. Up. IV, 2) is said with the
intention of declaring the non-attachedness of the Self, not of
describing the nature of the pra/n/a; for the highest Self (not the
vital air) is the topic of that passage. The bliss also of which
Scripture speaks as connected with that state is mentioned only in order
to show that bliss constitutes the nature of the Self. For Scripture
says (B/ri/. Up. IV, 3, 32), 'This is his highest bliss. All other
creatures live on a small portion of that bliss.'--The passage under
discussion also ('The bhuman is bliss. There is no bliss in that which
is little (limited). The bhuman only is bliss') by denying the reality
of bliss on the part of whatever is perishable shows that Brahman only
is bliss as bhuman, i.e. in its plenitude,--Again, the passage, 'The
bhuman is immortality,' shows that the highest cause is meant; for the
immortality of all effected things is a merely relative one, and another
scriptural passage says that 'whatever is different from that (Brahman)
is perishable' (B/ri/. Up. III, 4, 2).--Similarly, the qualities of
being the True, and of resting in its own greatness, and of being
omnipresent, and of being the Self of everything which the text mentions
(as belonging to the bhuman) can belong to the highest Self only, not to
anything else.--By all this it is proved that the bhuman is the highest
Self.

10. The Imperishable (is Brahman) on account of (its) supporting (all
things) up to ether.

We read (B/ri/. Up. III, 8, 7; 8). 'I