t Self.--But whence the doubt?--Because, we reply, the Self is, on
the one hand, by the mention of dear things such as husband and so on,
indicated as the enjoyer whence it appears that the passage refers to
the individual soul; and because, on the other hand, the declaration
that through the knowledge of the Self everything becomes known points
to the highest Self.

The purvapakshin maintains that the passage refers to the individual
soul, on account of the strength of the initial statement. The text
declares at the outset that all the objects of enjoyment found in this
world, such as husband, wife, riches, and so on, are dear on account of
the Self, and thereby gives us to understand that the enjoying (i.e. the
individual) Self is meant; if thereupon it refers to the Self as the
object of sight and so on, what other Self should it mean than the same
individual Self?--A subsequent passage also (viz. 'Thus does this great
Being, endless, unlimited, consisting of nothing but knowledge, rise
from out of these elements, and vanish again after them. When he has
departed there is no more knowledge'), which describes how the great
Being under discussion rises, as the Self of knowledge, from the
elements, shows that the object of sight is no other than the
cognitional Self, i.e. the individual soul. The concluding clause
finally, 'How, O beloved, should he know the knower?' shows, by means of
the term 'knower,' which denotes an agent, that the individual soul is
meant. The declaration that through the cognition of the Self everything
becomes known must therefore not be interpreted in the literal sense,
but must be taken to mean that the world of objects of enjoyment is
known through its relation to the enjoying soul.

To this we make the following reply.--The passage makes a statement
about the highest Self, on account of the connected meaning of the
entire section. If we consider the different passages in their mutual
connexion, we find that they all refer to the highest Self. After
Maitreyi has heard from Yaj/n/avalkya that there is no hope of
immortality by wealth, she expresses her desire of immortality in the
words, 'What should I do with that by which I do not become immortal?
What my Lord knoweth tell that to me;' and thereupon Yaj/n/avalkya
expounds to her the knowledge of the Self. Now Scripture as well as
Sm/ri/ti declares that immortality is not to be reached but through the
knowledge of the highest Self.--The stat