This primâ facie view is set aside by the Sûtra. The being made of mind is the highest Self; for the text states certain qualities, such as being made of mind, &c., which are well known to denote, in all Vedânta- texts, Brahman only. Passages such as 'He who is made of mind, the guide of the body of breath' (Mu. Up. II, 2, 7); 'There is the ether within the heart, and in it there is the Person, consisting of mind, immortal, golden' (Taitt. Up. I. 6, 1); 'He is conceived by the heart, by wisdom, by the mind. Those who know him are immortal' (Ka. Up. II, 6, 9); 'He is not apprehended by the eye nor by speech, but by a purified mind' (Mu. Up. III, 1, 8); 'The breath of breath' (Bri. Up. IV, 4, 183); 'Breath alone is the conscious Self, and having laid hold of this body it makes it rise up' (Kau. Up. III, 3); 'All these beings merge into breath alone, and from breath they arise' (Ch. Up. I, 11, 5)--these and similar texts refer to Brahman as consisting of mind, to be apprehended by a purified mind, having breath for its body, and being the abode and ruler of breath. This being so, we decide that in the concluding passage, 'my Self within the heart, that is Brahman,' the word 'Brahman' has to be taken in its primary sense (and does not denote the individual soul). The text which declares Brahman to be without mind and breath, merely means to deny that the thought of Brahman depends on a mind (internal organ), and that its life depends on breath. Or else we may interpret the Vedic text and the Sûtra as follows. The passage 'All this is Brahman; let a man meditate with a calm mind on this world as originating, ending, and breathing in Brahman,' conveys the imagination of meditation on Brahman as the Self of all. The subsequent clause 'Let him form the thought,' &c., forms an additional statement to that injunction, the purport of which is to suggest certain attributes of Brahman, such as being made of mind. So that the meaning of the whole section is 'Let a man meditate on Brahman, which is made of mind, has breath for its body, &c., as the Self of the whole world.'-- Here a doubt presents itself. Does the term 'Brahman' in this section denote the individual soul or the highest Self?--The individual soul, the Pûrvapakshin maintains, for that only admits of being exhibited in co-ordination with the word 'all.' For the word 'all' denotes the entire world from Brahmâ down to a blade of grass; and the existence of Brahmâ and other individual beings is determined by special forms of karman, the root of which is the beginningless Nescience of the individual soul. The highest Brahman, on the other hand, which is all-knowing, all- powerful, free from all evil and all shadow of Nescience and similar imperfections, cannot possibly exist as the 'All' which comprises within itself everything that is bad. Moreover we find that occasionally the term 'Brahman' is applied to the individual soul also; just as the