works of the different classes of beings, and thus is born in many ways. Smriti says the same: 'Though being unborn, of non-perishable nature, the Lord of all beings, yet presiding over my Prakriti I am born by my own mysterious power' (Bha. Gî. IV, 6). Of the mind also and the other organs of the individual soul the highest Self is strictly the abode; for it is the abode of everything.--The next Sûtra supplies a further reason. 2. And on account of its being declared that to which the released have to resort. The Person who is the abode of heaven, earth, and so on, is also declared by the text to be what is to be reached by those who are released from the bondage of Samsâra existence. 'When the seer sees the brilliant maker and Lord as the Person who has his source in Brahman, then possessing true knowledge he shakes off good and evil, and, free from passion, reaches the highest oneness' (Mu. Up. III, 1, 3). 'As the flowing rivers disappear in the sea, losing their name and form, thus a wise man freed from name and form goes to the divine Person who is higher than the high' (III, 2, 8). For it is only those freed from the bondage of Samsâra who shake off good and evil, are free from passion, and freed from name and form. For the Samsâra state consists in the possession of name and form, which is due to connexion with non-sentient matter, such connexion springing from good and evil works. The Person therefore who is the abode of heaven, earth, &c., and whom the text declares to be the aim to be reached by those who, having freed themselves from good and evil, and hence from all contact with matter, attain supreme oneness with the highest Brahman, can be none other than this highest Brahman itself. This conclusion, based on terms exclusively applicable to the highest Brahman, is now confirmed by reference to the absence of terms specially applicable to the individual soul. 3. Not that which is inferred, on account of the absence of terms denoting it, and (so also not) the bearer of the Prânas (i. e. the individual soul). As the section under discussion does not treat of the Pradhâna, there being no terms referring to that, so it is with regard to the individual soul also. In the text of the Sûtra we have to read either anumânam, i. e. 'inference,' in the sense of 'object of inference,' or else ânumânam, 'object of inference'; what is meant being in both cases the Pradhana inferred to exist by the Sânkhyas. 4. On account of the declaration of difference.