the general subject-matter, speaks of the going
to it of the creatures, i.e. the individual souls, wherefrom we conclude
that the small (ether) is Brahman. For this going of the individual
souls into Brahman, which takes place day after day in the state of deep
sleep, is seen, i.e. is met with in another scriptural passage, viz. Ch.
Up. VI, 8, 1, 'He becomes united with the True,' &c. In ordinary life
also we say of a man who lies in deep sleep, 'he has become Brahman,'
'he is gone into the state of Brahman.'--In the second place, the word
'Brahma-world,' which is here applied to the small (ether) under
discussion, excludes all thought of the individual soul or the elemental
ether, and thus gives us to understand that the small (ether) is
Brahman.--But could not the word 'Brahma-world' convey as well the idea
of the world of him whose throne is the lotus[185]?--It might do so
indeed, if we explained the compound 'Brahma-world' as 'the world of
Brahman.' But if we explain it on the ground of the coordination of both
members of the compound--so that 'Brahma-world' denotes that world which
is Brahman--then it conveys the idea of the highest Brahman only.--And
that daily going (of the souls) into Brahman (mentioned above) is,
moreover, an inferential sign for explaining the compound
'Brahma-world,' on the ground of the co-ordination of its two
constituent members. For it would be impossible to assume that all those
creatures daily go into the world of the effected (lower) Brahman; which
world is commonly called the Satyaloka, i.e. the world of the True.

16. And on account of the supporting also (attributed to it), (the small
ether must be the Lord) because that greatness is observed in him
(according to other scriptural passages).

And also on account of the 'supporting' the small ether can be the
highest Lord only.--How?--The text at first introduces the general
subject of discussion in the passage, 'In it is that small ether;'
declares thereupon that the small one is to be compared with the
universal ether, and that everything is contained in it; subsequently
applies to it the term 'Self,' and states it to possess the qualities of
being free from sin, &c.; and, finally, declares with reference to the
same general subject of discussion, 'That Self is a bank, a limitary
support (vidh/ri/ti), that these worlds may not be confounded.' As
'support' is here predicated of the Self, we have to understand by it a
supporting age