maintained, Scripture ('For where there is as it were duality there one sees the other,' &c.; B/ri/. Up. IV, 5, 15) declares that the practical assumption of agents, and so on--comparable to the assumption of the existence of elephants, and the like, seen in a dream--holds good in the sphere of Nescience only; while the passage, 'But when the Self only is all this, how should he see another?' declares that all that practically postulated existence vanishes for him who has arrived at discriminative knowledge. 13. The person within (the eye) (is Brahman) on account of the agreement (of the attributes of that person with the nature of Brahman). Scripture says, 'He spoke: The person that is seen in the eye that is the Self. This is the immortal, the fearless, this is Brahman. Even though they drop melted butter or water on it (the eye) it runs away on both sides,' &c. (Ch. Up. IV, 15, 1). The doubt here arises whether this passage refers to the reflected Self which resides in the eye, or to the individual Self, or to the Self of some deity which presides over the sense of sight, or to the Lord. With reference to this doubt the purvapakshin argues as follows: What is meant (by the person in the eye) is the reflected Self, i.e. the image of a person (reflected in the eye of another): for of that it is well known that it is seen, and the clause, 'The person that is seen in the eye,' refers to it as something well known. Or else we may appropriately take the passage as referring to the individual Self. For the individual Self (cognitional Self, vij/n/anatman) which perceives the colours by means of the eye is, on that account, in proximity to the eye; and, moreover, the word 'Self' (which occurs in the passage) favours this interpretation. Or else the passage is to be understood as referring to the soul animating the sun which assists the sense of sight; compare the passage (B/ri/. Up. V, 5, 2), 'He (the person in the sun) rests with his rays in him (the person in the right eye).' Moreover, qualities such as immortality and the like (which are ascribed to the subject of the scriptural passage) may somehow belong to individual deities. The Lord, on the other hand[144], cannot be meant, because a particular locality is spoken of.