same result would present itself in our case,
and that would be unacceptable as we must infer from the introductory as
well as the concluding clauses, that the passage under discussion refers
to Brahman. With reference to the introductory clause this has been
already proved; that the concluding passage also refers to Brahman, we
infer from the fact of there being stated in it a pre-eminently high
reward, 'Warding off all evil he who knows this obtains pre-eminence
among all beings, sovereignty, supremacy.'--But if this is so, the sense
of the passage under discussion is already settled by the discussion of
the passage about Pratarda/n/a (I, 1, 31); why, then, the present
Sutra?--No, we reply; the sense of our passage is not yet settled, since
under I, 1, 31 it has not been proved that the clause, 'Or he whose work
is this,' refers to Brahman. Hence there arises again, in connexion with
the present passage, a doubt whether the individual soul and the chief
vital air may not be meant, and that doubt has again to be refuted.--The
word pra/n/a occurs, moreover, in the sense of Brahman, so in the
passage, 'The mind settles down on pra/n/a' (Ch. Up. VI, 8, 2).--The
inferential marks of the individual soul also have, on account of the
introductory and concluding clauses referring to Brahman, to be
explained so as not to give rise to any discrepancy.

18. But Jaimini thinks that (the reference to the individual soul) has
another purport, on account of the question and answer; and thus some
also (read in their text).

Whether the passage under discussion is concerned with the individual
soul or with Brahman, is, in the opinion of the teacher Jaimini, no
matter for dispute, since the reference to the individual soul has a
different purport, i.e. aims at intimating Brahman. He founds this his
opinion on a question and a reply met with in the text. After
Ajata/s/atru has taught Balaki, by waking the sleeping man, that the
soul is different from the vital air, he asks the following question,
'Balaki, where did this person here sleep? Where was he? Whence came he
thus back?' This question clearly refers to something different from the
individual soul. And so likewise does the reply, 'When sleeping he sees
no dream, then he becomes one with that pra/n/a alone;' and, 'From that
Self all pra/n/as proceed, each towards its place, from the pra/n/as the
gods, from the gods the worlds.'--Now it is the general Vedanta doctrine
that at the t