at is, the Self; thus he spoke' (Ch. Up. VIII, 3, 4). For there
the word 'serenity,' which is known to denote, in another scriptural
passage, the state of deep sleep, can convey the idea of the individual
soul only when it is in that state, not of anything else. The 'rising
from the body' also can be predicated of the individual soul only whose
abode the body is; just as air, &c., whose abode is the ether, are said
to arise from the ether. And just as the word 'ether,' although in
ordinary language not denoting the highest Lord, yet is admitted to
denote him in such passages as, 'The ether is the revealer of forms and
names,' because it there occurs in conjunction with qualities of the
highest Lord, so it may likewise denote the individual soul Hence the
term 'the small ether' denotes in the passage under discussion the
individual soul, 'on account of the reference to the other.'

Not so, we reply, 'on account of the impossibility.' In the first place,
the individual soul, which imagines itself to be limited by the internal
organ and its other adjuncts, cannot be compared with the ether. And, in
the second place, attributes such as freedom from evil, and the like,
cannot be ascribed to a being which erroneously transfers to itself the
attributes of its limiting adjuncts. This has already been set forth in
the first Sutra of the present adhikara/n/a, and is again mentioned here
in order to remove all doubt as to the soul being different from the
highest Self. That the reference pointed out by the purvapakshin is not
to the individual soul will, moreover, be shown in one of the next
Sutras (I, 3, 21).

19. If it be said that from the subsequent (chapter it appears that the
individual soul is meant), (we point out that what is there referred to
is) rather (the individual soul in so far) as its true nature has become
manifest (i.e. as it is non-different from Brahman).

The doubt whether, 'on account of the reference to the other,' the
individual soul might not possibly be meant, has been discarded on the
ground of 'impossibility.' But, like a dead man on whom am/ri/ta has
been sprinkled, that doubt rises again, drawing new strength from the
subsequent chapter which treats of Prajapati. For there he (Prajapati)
at the outset declares that the Self, which is free from sin and the
like, is that which is to be searched out, that which we must try to
understand (Ch. Up. VIII, 7, 1); after that he points out that the seer
with