grow forth.' We also point out that the agreement in purport of a number of texts capable of establishing the existence of a wonderful being possessing infinite wonderful attributes is not lightly to be disregarded in favour of one single text vhich moreover (has not the power of intimating something not known before, but) only makes a reference to what is already established by other texts.--As to the averment that the word 'Self' is not exclusively limited to sentient beings, we remark that that word is indeed applied occasionally to non- sentient things, but prevailingly to that which is the correlative of a body, i.e. the soul or spirit; in texts such as 'the Self only was this in the beginning,' and 'from the Self there sprang the ether,' we must therefore understand by the 'Self,' the universal spirit. The denotative power of the term 'atman,' which is thus proved by itself, is moreover confirmed by the complementary passages 'it desired, may I send forth the worlds', 'it desired, may I be many, may I grow forth.'--We thus arrive at the following conclusion: Brahman, which--by the passage 'Being only this was in the beginning'--is established as the sole cause of the world, possessing all those manifold wonderful attributes which are ascertained from the complementary passages, is, in the text under discussion, referred to as something already known, by means of the term 'ether.'--Here terminates the adhikarana of' ether.' 24. For the same reason breath (is Brahman).