The Vâjasaneyins, of the Kânwa as well as the Mâdhyandina branch, have the following text: 'He who dwelling in the earth is within the earth, whom the earth does not know, whose body the earth is, who rules the earth within, he is thy Self, the ruler within, the Immortal.' The text thereupon extends this teaching as to a being that dwells in things, is within them, is not known by them, has them for its body and rules them; in the first place to all divine beings, viz. water, fire, sky, air, sun, the regions, moon, stars, ether, darkness, light; and next to all material beings, viz. breath, speech, eye, ear, mind, skin, knowledge, seed--closing each section with the words, 'He is thy Self, the ruler within, the Immortal.' The Mâdhyandinas, however, have three additional sections, viz. 'He who dwells in all worlds,' &c.; 'he who dwells in all Vedas,' &c.; 'He who dwells in all sacrifices'; and, moreover, in place of 'He who dwells in knowledge' (vijñàna) they read 'He who dwells in the Self.'--A doubt here arises whether the inward Ruler of these texts be the individual Self or the highest Self. The individual Self, the Pûrvapakshin maintains. For in the supplementary passage (which follows upon the text considered so far) the internal Ruler is called the 'seer' and 'hearer,' i.e. his knowledge is said to depend on the sense-organs, and this implies the view that the 'seer' only (i.e. the individual soul only) is the inward Ruler; and further the clause 'There is no other seer but he' negatives any other seer.