'On the same tree man sits immersed in grief, bewildered by "anîsâ"; but when he sees the other one, the Lord, contented, and his glory; then his grief passes away' (Mu. Up. III, 1, 2). This, and similar texts, speak of that one, i.e. the one previously described as the abode of heaven, earth, &c., as different from the individual soul.--The text means--the individual soul grieves, being bewildered by her who is not 'îsa,' i.e. Prakriti, the object of fruition. But its grief passes away when it sees him who is other than itself, i.e. the beloved Lord of all, and his greatness which consists in his ruling the entire world. 5. On account of the subject-matter. It has been already shown, viz. under I, 2, 21, that the highest Brahman constitutes the initial topic of the Upanishad. And by the arguments set forth in the previous Sûtras of the present Pâda, we have removed all suspicion as to the topic started being dropped in the body of the Upanishad. 6. And on account of abiding and eating. 'Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit; without eating, the other looks on' (Mu. Up. III, 1, 1). This text declares that one enjoys the fruit of works while the other, without enjoying, shining abides within the body. Now this shining being which does not enjoy the fruit of works can only be the being previously described as the abode of heaven, earth, &c., and characterised as all knowing, the bridge of immortality, the Self of all; it can in no way be the individual Self which, lamenting, experiences the results of its works. The settled conclusion, therefore, is that the abode of heaven, earth, and so on, is none other than the highest Self.-- Here terminates the adhikarana of 'heaven, earth, and so on.' 7. The bhûman (is the highest Self), as the instruction about it is additional to that about serenity. The Chandogas read as follows: 'Where one sees nothing else, hears nothing else, knows nothing else, that is fulness (bhûman). Where one sees something else, hears something else, knows something else, that is the Little' (Ch. Up. VII, 23, 24). The term 'bhûman' is derived from _bahu_ (much, many), and primarily signifies 'muchness.' By 'much' in this connexion, we have however to understand, not what is numerous, but what is large, for the text uses the term in contrast with the 'Little' (alpa), i.e. the 'Small.' And the being qualified as 'large,' we conclude from the context to be the Self; for this section of the Upanishad at the outset states that he who knows the Self overcomes grief (VII, 1, 3), then teaches the knowledge of the bhûman, and concludes by saying that 'the Self is all this' (VII, 25, 2).