attain it beyond any doubt.--From all this it appears that the 'limitation of abode,' and the 'minuteness' ascribed to Brahman, are merely for the purpose of meditation. 8. Should it be said that there is attainment of fruition (of pleasure and pain); we reply, not so, on account of difference. But, if the highest Brahman is assumed to dwell within bodies, like the individual soul, it follows that, like the latter, it is subject to the experience of pleasure and pain, such experience springing from connexion with bodies!--Of this objection the Sûtra disposes by remarking 'not so, on account of difference (of reason).' For what is the cause of experiences, pleasurable or painful, is not the mere dwelling within a body, but rather the subjection to the influence of good and evil deeds; and such subjection is impossible in the case of the highest Self to which all evil is foreign. Compare the scriptural text 'One of the two eats the sweet fruit, the other one looks on without eating' (Mu. Up. III, 1, 1).--Here finishes the adhikarana of 'what is known everywhere.' Well then, if the highest Self is not an enjoyer, we must conclude that wherever fruition is referred to, the embodied soul only is meant!--Of this view the next adhikarana disposes. 9. The eater (is the highest Self) on account of there being taken all that is movable and immovable. We read in the Kathavallî (I, 3, 25), 'Who then knows where he is to whom the Brahmans and Kshattriyas are but food, and death itself a condiment?' A doubt here arises whether the 'eater', suggested by the words 'food' and 'condiment,' is the individual soul or the highest Self.-- The individual soul, the Pûrvapakshin maintains; for all enjoyment presupposes works, and works belong to the individual soul only.--Of this view the Sûtra disposes. The 'eater' can be the highest Self only, because the taking, i. e. eating, of the whole aggregate of movable and immovable things can be predicated of that Self only. 'Eating' does not here mean fruition dependent on work, but rather the act of reabsorption of the world on the part of the highest Brahman, i. e. Vishnu, who is the cause of the origination, subsistence, and final destruction of the universe. This appears from the fact that Vishnu is mentioned in the same section, 'He reaches the end of his journey, and that is the highest place of Vishnu' (Ka. Up. I, 3, 9). Moreover the clause 'to whom death is a condiment' shows that by the Brahmans and Kshattriyas, mentioned in the text, we have to understand the whole universe of moving and non-moving things, viewed as things to be consumed by the highest Self. For a condiment is a thing which, while itself being eaten, causes other things to be eaten; the meaning of the passage, therefore, is that while death itself is consumed, being a condiment as it were, there is at the same time eaten whatever is flavoured or made palatable by death, and that is the entire world of beings in which the Brahmans