breath, which generally denote a special non-sentient being--is that same highest Self which is different from all beings, sentient or non- sentient.--We have declared that, owing to its connexion with heaven, this same highest Self is to be recognised in what the text calls a 'light,' said to possess supreme splendour, such as forms a special characteristic of the highest Being. We have stated that, as we recognise through insight derived from scripture, that same highest Person is denoted by terms such as Indra, and so on; as the text ascribes to that 'Indra' qualities exclusively belonging to the highest Self, such, e.g., as being the cause of the attainment of immortality.-- And the general result arrived at was that the Vedânta-texts help us to the knowledge of one being only, viz. Brahman, or the highest Person, or Nârâyana--of whom it is shown that he cannot possibly be the object of the other means of knowledge, and whom the possession of an unlimited number of glorious qualities proves to differ totally from all other beings whatsoever. Now, although Brahman is the only object of the teaching of the Vedânta- texts, yet some of these texts might give rise to the notion that they aim at setting forth (not Brahman), but some particular being comprised within either the pradhâna or the aggregate of individual souls. The remaining Pâdas of the first Adhyâya therefore apply themselves to the task of dispelling this notion and proving that what the texts in question aim at is to set forth certain glorious qualities of Brahman. The second Pâda discusses those texts which contain somewhat obscure references to the individual soul; the third Pâda those which contain clear references to the same; and the fourth Pâda finally those texts which appear to contain even clearer intimations of the individual soul, and so on. 1. Everywhere; because there is taught what is known.