ime of deep sleep the soul becomes one with the highest
Brahman, and that from the highest Brahman the whole world proceeds,
inclusive of pra/n/a, and so on. When Scripture therefore represents as
the object of knowledge that in which there takes place the deep sleep
of the soul, characterised by absence of consciousness and utter
tranquillity, i.e. a state devoid of all those specific cognitions which
are produced by the limiting adjuncts of the soul, and from which the
soul returns when the sleep is broken; we understand that the highest
Self is meant.--Moreover, the Vajasaneyi/s/akha, which likewise contains
the colloquy of Balaki and Ajata/s/atru, clearly refers to the
individual soul by means of the term, 'the person consisting of
cognition' (vij/n/anamaya), and distinguishes from it the highest Self
('Where was then the person consisting of cognition? and from whence did
he thus come back?' B/ri/. Up. II, 1, 16); and later on, in the reply to
the above question, declares that 'the person consisting of cognition
lies in the ether within the heart.' Now we know that the word 'ether'
may be used to denote the highest Self, as, for instance, in the passage
about the small ether within the lotus of the heart (Ch. Up. VIII, 1,
1). Further on the B/ri/. Up. says, 'All the Selfs came forth from that
Self;' by which statement of the coming forth of all the conditioned
Selfs it intimates that the highest Self is the one general cause.--The
doctrine conveyed by the rousing of the sleeping person, viz. that the
individual soul is different from the vital air, furnishes at the same
time a further argument against the opinion that the passage under
discussion refers to the vital air.

19. (The Self to be seen, to be heard, &c. is the highest Self) on
account of the connected meaning of the sentences.

We read in the B/ri/hadara/n/yaka, in the Maitreyi-brahma/n/a the
following passage, 'Verily, a husband is not dear that you may love the
husband, &c. &c.; verily, everything is not dear that you may love
everything; but that you may love the Self therefore everything is dear.
Verily, the Self is to be seen, to be heard, to be perceived, to be
marked, O Maitreyi! When the Self has been seen, heard, perceived, and
known, then all this is known' (B/ri/. Up. IV, 5, 6).--Here the doubt
arises whether that which is represented as the object to be seen, to be
heard, and so on, is the cognitional Self (the individual soul) or the
highes