e names and forms' (Ch. Up.
VI, 3, 2). But--it may be said--from this very passage it is apparent
that the living Self also (i.e. the individual soul) possesses revealing
power with regard to names and forms.--True, we reply, but what the
passage really wishes to intimate, is the non-difference (of the
individual soul from the highest Self). And the very statement
concerning the revealing of names and forms implies the statement of
signs indicatory of Brahman, viz. creative power and the
like.--Moreover, the terms 'the Brahman, the Immortal, the Self' (VIII,
14) indicate that Brahman is spoken of.

42. And (on account of the designation) (of the highest Self) as
different (from the individual soul) in the states of deep sleep and
departing.

In the sixth prapa/th/aka of the B/ri/hadara/n/yaka there is given, in
reply to the question, 'Who is that Self?' a lengthy exposition of the
nature of the Self, 'He who is within the heart, among the pra/n/as, the
person of light, consisting of knowledge' (B/ri/. Up. IV, 3, 7). Here
the doubt arises, whether the passage merely aims at making an
additional statement about the nature of the transmigrating soul (known
already from other sources), or at establishing the nature of the
non-transmigrating Self.

The purvapakshin maintains that the passage is concerned with the nature
of the transmigrating soul, on account of the introductory and
concluding statements. For the introductory statement, 'He among the
pra/n/as who consists of knowledge,' contains marks indicatory of the
embodied soul, and so likewise the concluding passage, 'And that great
unborn Self is he who consists of cognition,' &c. (IV, 4, 22). We must
therefore adhere to the same subject-matter in the intermediate passages
also, and look on them as setting forth the same embodied Self,
represented in its different states, viz. the waking state, and so on.

In reply to this, we maintain that the passage aims only at giving
information about the highest Lord, not at making additional statements
about the embodied soul.--Why?--On account of the highest Lord being
designated as different from the embodied soul, in the states of deep
sleep and of departing from the body. His difference from the embodied
soul in the state of deep sleep is declared in the following passage,
'This person embraced by the intelligent (praj/n/a) Self knows nothing
that is without, nothing that is within.' Here the term, 'the person,'
must me