in the eye, i.e. the individual soul, is the Self ('that person that
is seen in the eye is the Self,' VIII, 7, 3); refers again and again to
the same entity (in the clauses 'I shall explain him further to you,'
VIII, 9, 3; VIII, 10, 4); and (in the explanations fulfilling the given
promises) again explains the (nature of the) same individual soul in its
different states ('He who moves about happy in dreams is the Self,'
VIII, 10, 1; 'When a man being asleep, reposing, and at perfect rest
sees no dreams, that is the Self,' VIII, 11, 1). The clause attached to
both these explanations (viz. 'That is the immortal, the fearless; that
is Brahman') shows, at the same time, the individual soul to be free
from sin, and the like. After that Prajapati, having discovered a
shortcoming in the condition of deep sleep (in consequence of the
expostulation of Indra, 'In that way he does not know himself that he is
I, nor does he know these beings,' VIII, 11, 2), enters on a further
explanation ('I shall explain him further to you, and nothing more than
this'), begins by blaming the (soul's) connexion with the body, and
finally declares the individual soul, when it has risen from the body,
to be the highest person. ('Thus does that serene being, arising from
this body, appear in its own form as soon as it has approached the
highest light. That is the highest person.')--From this it appears that
there is a possibility of the qualities of the highest Lord belonging to
the individual soul also, and on that account we maintain that the term,
'the small ether within it,' refers to the individual soul.

This position we counter-argue as follows. 'But in so far as its nature
has become manifest.' The particle 'but' (in the Sutra) is meant to set
aside the view of the purvapakshin, so that the sense of the Sutra is,
'Not even on account of the subsequent chapter a doubt as to the small
ether being the individual soul is possible, because there also that
which is meant to be intimated is the individual soul, in so far only as
its (true) nature has become manifest.' The Sutra uses the expression
'he whose nature has become manifest,' which qualifies jiva., the
individual soul, with reference to its previous condition[186].--The
meaning is as follows. Prajapati speaks at first of the seer
characterised by the eye ('That person which is within the eye,' &c.);
shows thereupon, in the passage treating of (the reflection in) the
waterpan, that he (viz.