The Sûtra may also be explained in a somewhat different way, viz. 'there is a multitude of connexions belonging to the highest Self, i.e. of attributes special to the highest Self, in that, viz. section.' The text at first says, 'Choose thou that boon for me which thou deemest most beneficial to man'--to which the reply is, 'Meditate on me.' Here Indra- prâna is represented as the object of a meditation which is to bring about Release; the object of such meditation can be none but the highest Self.--'He makes him whom he wishes to lead up from these worlds do a good deed; and him whom he wishes to lead down from these worlds he makes do a bad deed.' The causality with regard to all actions which is here described is again a special attribute of the highest Self.--The same has to be said with regard to the attribute of being the abode of all, in the passage about the wheel and spokes, quoted above; and with regard to the attributes of bliss, absence of old age and immortality, referred to in another passage quoted before. Also the attributes of being 'the ruler of the worlds, the lord of all,' can belong to the highest Self only.--The conclusion therefore is that the being called Indra and Prâna is none other but the highest Self.--But how then can Indra, who is known to be an individual person only, enjoin meditation on himself?--To this question the next Sûtra replies. 31. The instruction (given by Indra about himself) (is possible) through insight based on Scripture, as in the case of Vâmadeva.