in the Self, revels in the Self, rejoices in the Self; he becomes a Self ruler, he moves and rules in all worlds according to his pleasure. But those who have a different knowledge from this, they are ruled by others, they live in perishable worlds, they do not move in all the worlds according to their liking.' 'They are ruled by others,' means 'they are in the power of karman.' And further on, 'He who sees this does not see death, nor illness, nor pain; he who sees this sees everything and obtains everything everywhere.' That Brahman is of the nature of supreme bliss has been shown in detail under I, 1, 12 ff.--The conclusion from all this is that, as the text applies the term 'bhûman' to what was previously called the Real or True, and which is different from the individual soul there called Prâna, the bhûman is the highest Brahman. 8. And on account of the suitability of the attributes. The attributes also which the text ascribes to the bhûman suit the highest Self only. So immortality ('The Bhûman is immortal,' VII, 24, 1); not being based on something else ('it rests in its own greatness'); being the Self of all ('the bhûman is below,' &c., 'it is all this'); being that which produces all ('from the Self there springs breath,' &c. ). All these attributes can be reconciled with the highest Self only.-- The Pûrvapakshin has pointed to the text which declares the 'I' to be the Self of all (VII, 25, 1); but what that text really teaches is meditation on Brahman under the aspect of the 'I.' This appears from the introductory clause 'Now follows the instruction with regard to the I.' That of the 'I,' i.e. the individual Self, also the highest Self is the true Self, scripture declares in several places, so e.g. in the text about the inward Ruler (Bri. Up. III, 7). As therefore the individual soul finds its completion in the highest Self only, the word 'I' also extends in its connotation up to the highest Self; and the instruction about the 'I' which is given in the text has thus for its object meditation on the highest Self in so far as having the individual Self for its body. As the highest Self has all beings for its body and thus is the Self of all, it is the Self of the individual soul also; and this the text declares in the passage beginning 'Now follows the instruction about the Self,' and ending 'Self is all this.' In order to prove this the text declares that everything originates from the highest Self which forms the Self of the individual soul also, viz. in the passage 'From the Self of him who sees this, perceives this, knows this, there springs breath,' &c.--that means: breath and all other beings spring from the highest Self which abides within the Self of the meditating devotee as its inner ruler. Hence, the text means to intimate, meditation should be performed on the 'I,' in order thus firmly to establish the cognition that the highest Self has the 'I,' i.e. the individual soul for its body.