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14. On account of the going and of the word; for thus it is seen; and (there is) an inferential sign.

'As people who do not know the country walk again and again over a gold treasure' &c., 'thus do all these creatures day after day go into that Brahma-world' (Kh. Up. VIII, 3, 2). The circumstance, here stated, of all individual souls going to a place which the qualification 'that' connects with the subject-matter of the whole chapter, i.e. the small ether; and the further circumstance of the goal of their going being called the Brahma-world, also prove that the

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small ether is none other than the highest Brahman.--But in what way do these two points prove what they are claimed to prove?--'For thus it is seen'; the Sûtra adds. For we see it stated in other texts, that all individual souls go daily to Brahman, viz. in the state of deep sleep, 'All these creatures having become united with the True do not know that they are united with the True'; 'Having come back from the True they know not that they have come back from the True' (Kh. Up. VI, 9, 2; 10, 2). And in the same way we see that the word 'Brahma-world' denotes the highest Brahman; so e.g.'this is the Brahma-world, O King' (Bri. Up. IV, 3, 32).--The Sûtra subjoins a further reason. Even if the going of the souls to Brahman were not seen in other texts, the fact that the text under discussion declares the individual souls to abide in Brahman in the state of deep sleep, enjoying freedom from all pain and trouble just as if they were merged in the pralaya state, is a sufficient 'inferential sign' to prove that the 'small ether' is the highest Brahman. And similarly the term 'Brahma-world' as exhibited in the text under discussion, if understood as denoting co-ordination (i.e. 'that world which is Brahman'), is sufficient to prove by itself that the 'small ether'--to which that term is applied--is the highest Brahman; it therefore is needless to appeal to other passages. That this explanation of 'Brahma-world' is preferable to the one which understands by Brahma-world 'the world of Brahman' is proved by considerations similar to those by which the Pû. Mî. Sûtras prove that 'Nishâda-sthapati' means a headman who at the same time is a Nishâda.--Another explanation of the passage under discussion may also be given. What is said there about all these creatures daily 'going into the Brahma-world,' may not refer at all to the state of deep sleep, but rather mean that although 'daily going into the Brahman-world,' i. e. although at all time moving above the small ether, i. e. Brahman which as the universal Self is everywhere, yet all these creatures not knowing Brahman do not find, i.e. obtain it; just as men not knowing the place where a treasure is hidden do not find it, although

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they constantly pass over it. This constant moving about on the part of ignorant creatures on the surface, as it were, of the small ether abiding within as their inward Ruler, proves that small ether to be the highest Brahman. That the highest Brahman abides within as the inner Self of creatures which dwell in it and are ruled by it, we are told in other texts also, so e.g. in the Antaryâmin-brâhmana. 'He who dwells in the Self, within the Self, whom the Self does not know, of whom the Self is the body, who rules the Self within; unseen but seeing, unheard but hearing' (Bri. Up. III, 7, 22; 23).--On this interpretation we explain the last part of the Sûtra as follows. Even if other texts did not refer to it, this daily moving about on the part of ignorant creatures, on the ether within the heart--which the comparison with the treasure of gold shows to be the supreme good of man--, is in itself a sufficient proof for the small ether being Brahman.

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