[Footnote 160: Whereby we mean not that it is inside the tree, but that it forms a part of the tree.--The Vai/s/vanara Self is identified with the different members of the body, and these members abide within, i.e. form parts of the body.] [Footnote 161: Parima/n/asya h/ri/da/y/advararopitasya smaryama/n/e katham aropo vishayavishayitvena bhedad ity a/s/a@nkya vyakhyantaram aha prade/s/eti. Ananda Giri.] [Footnote 162: Atra sarvatra vai/s/vanara/s/abdas tada@ngapara/h/. Go. An.] [Footnote 163: Which unity entitles us to use the passage from the /S/at. Bra. for the explanation of the passage from the Ch. Up.] THIRD PADA. REVERENCE TO THE HIGHEST SELF! 1. The abode of heaven, earth, and so on (is Brahman), on account of the term 'own,' i.e. Self. We read (Mu. Up. II, 2, 5), 'He in whom the heaven, the earth, and the sky are woven, the mind also with all the vital airs, know him alone as the Self, and leave off other words! He is the bridge of the Immortal.'--Here the doubt arises whether the abode which is intimated by the statement of the heaven and so on being woven in it is the highest Brahman or something else. The purvapakshin maintains that the abode is something else, on account of the expression, 'It is the bridge of the Immortal.' For, he says, it is known from every-day experience that a bridge presupposes some further bank to which it leads, while it is impossible to assume something further beyond the highest Brahman, which in Scripture is called 'endless, without a further shore' (B/ri/. Up. II, 4, 12). Now if the abode is supposed to be something different from Brahman, it must be supposed to be either the pradhana known from Sm/ri/ti, which, as being the (general) cause, may be called the (general) abode; or the air known from /S/ruti, of which it is said (B/ri/. Up. III, 7, 2, 'Air is that thread, O Gautama. By air as by a thread, O Gautama, this world and the other world and all beings are strung together'), that it supports all things; or else the embodied soul which, as being the enjoyer, may be considered as an abode with reference to the objects of its fruition.