It has been shown that the being endowed with supreme brilliance, called 'Light,' which the text mentions as something well known, is the highest Person. The Sûtrakâra will now show that the being designated as Indra and Prâna, which the text enjoins as an object of meditation, for the reason that it is the means for attaining immortality--a power which is inseparable from causal power--, is likewise the highest Person. 29. Prâna is Brahman, on account of connexion. We read in the Pratardana-vidyâ in the Kaushîtaki-brâhmana that 'Pratardana, the son of Divodâsa, came, by fighting and strength, to the beloved abode of Indra.' Being asked by Indra to choose a boon he requests the God to bestow on him that boon which he himself considers most beneficial to man; whereupon Indra says, 'I am prâna (breath), the intelligent Self, meditate on me as Life, as Immortality.' Here the doubt arises whether the being called Prâna and Indra, and designating itself as the object of a meditation most beneficial to man, is an individual soul, or the highest Self.--An individual soul, the Pûrvapakshin maintains. For, he says, the word 'Indra' is known to denote an individual God, and the word 'Prâna,' which stands in grammatical co-ordination with Indra, also applies to individual souls. This individual being, called Indra, instructs Pratardana that meditation on himself is most beneficial to man. But what is most beneficial to man is only the means to attain immortality, and such a means is found in meditation on the causal principle of the world, as we know from the text, 'For him there is delay only so long as he is not delivered; then he will be perfect' (Ch. Up. VI, 14, 2). We hence conclude that Indra, who is known as an individual soul, is the causal principle, Brahman. This view is rejected by the Sûtra. The being called Indra and Prâna is not a mere individual soul, but the highest Brahman, which is other than all individual souls. For on this supposition only it is appropriate that the being introduced as Indra and Prâna should, in the way of grammatical co-ordination, be connected with such terms as 'blessed,' 'non-ageing,' 'immortal.' ('That Prâna indeed is the intelligent Self, blessed, non-ageing, immortal,' Kau. Up. III, 9.) 30. If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we say, not so), because the multitude of connexions with the inner Self (is possible only) in that (speaker if viewed as Brahman).