We therefore shortly explain the drift of the whole chapter as follows. At the outset of the reply given to Satyakâma there is mentioned, in addition to the highest (para) Brahman, a lower (apara) Brahman. This lower or effected (kârya) Brahman is distinguished as twofold, being connected either with this terrestrial world or yonder, non-terrestrial, world. Him who meditates on the Pranava as having one syllable, the text declares to obtain a reward in this world--he reaches the world of men. He, on the other hand, who meditates on the Pranava as having two syllables is said to obtain his reward in a super-terrestrial sphere--he reaches the world of the atmosphere. And he finally who, by means of the trisyllabic Pranava which denotes the highest Brahman, meditates on this very highest Brahman, is said to reach that Brahman, i. e. the supreme Person.--The object of seeing is thus none other than the highest Self.-- Here terminates the adhikarana of the 'object of seeing.' 13. The small (ether) (is Brahman), on account of the subsequent (arguments). The Chandogas have the following text, 'Now in that city of Brahman there is the palace, the small lotus, and in it that small ether. Now what is within that small ether that is to be sought for, that is to be understood' (Ch. Up. VIII, 1, 1).--The question here arises whether that small ether (space) within the lotus of the heart be the material clement called ether, or the individual Self, or the highest Self.--The first view presenting itself is that the element is meant, for the reason that the word 'ether' is generally used in that sense; and because the clause 'what is within that small ether' shows that the ether mentioned constitutes the abode of something else that is to be enquired into.--This view is set aside by the Sûtra. The small ether within the heart is the highest Brahman, on account of the subsequent reasons, contained in clauses of the same section. The passage 'That Self which is free from evil, free from old age, free from death, free from grief, free from hunger and thirst, whose wishes and purposes come true' (VIII, 7, 1) ascribes to that small ether qualities--such as unconditioned Selfhood, freedom from evil, &c.--which clearly show that ether to be the highest Brahman. And this conclusion is confirmed by what other texts say about him who knows the small ether attaining the power of realising his own wishes,'Those who depart from hence having come to know the Self and those real wishes, for them there is freedom in all worlds'; and 'whatever object he desires, by his mere will it comes to him; having obtained it he is happy' (Ch, Up. VIII, 1, 6; 2, 9). If moreover the ether within the heart were the elemental ether, the comparison instituted in the passage 'As large as that (elemental) ether is, so large is this ether within the heart' would be wholly inappropriate. Nor must it be said that that comparison rests on the