any source that they are to be resorted to by the released. Moreover, the text (in the passage, 'Know him alone as the Self and leave off other words') declares that the knowledge of the abode of heaven and earth, &c. is connected with the leaving off of all speech; a condition which, according to another scriptural passage, attaches to (the knowledge of) Brahman; cp. B/ri/. Up. IV, 4, 21, 'Let a wise Brahma/n/a, after he has discovered him, practise wisdom. Let him not seek after many words, for that is mere weariness of the tongue.'--For that reason also the abode of heaven, earth, and so on, is the highest Brahman. 3. Not (i.e. the abode of heaven, earth, &c. cannot be) that which is inferred, (i.e. the pradhana), on account of the terms not denoting it. While there has been shown a special reason in favour of Brahman (being the abode), there is no such special reason in favour of anything else. Hence he (the sutrakara) says that that which is inferred, i.e. the pradhana assumed by the Sa@nkhya-sm/ri/ti, is not to be accepted as the abode of heaven, earth, &c.--Why?--On account of the terms not denoting it. For the sacred text does not contain any term intimating the non-intelligent pradhana, on the ground of which we might understand the latter to be the general cause or abode; while such terms as 'he who perceives all and knows all' (Mu. Up. I, 1, 9) intimate an intelligent being opposed to the pradhana in nature.--For the same reason the air also cannot be accepted as the abode of heaven, earth, and so on. 4. (Nor) also the individual soul (pra/n/abh/ri/t). Although to the cognitional (individual) Self the qualities of Selfhood and intelligence do belong, still omniscience and similar qualities do not belong to it as its knowledge is limited by its adjuncts; thus the individual soul also cannot be accepted as the abode of heaven, earth, &c., for the same reason, i.e. on account of the terms not denoting it.--Moreover, the attribute of forming the abode of heaven, earth, and so on, cannot properly be given to the individual soul because the latter is limited by certain adjuncts and therefore non-pervading (not omnipresent)[168].--The special enunciation (of the individual soul) is caused by what follows[169].--The individual soul is not to be accepted as the abode of heaven, earth, &c. for the following reason also. 5. On account of the declaration of difference. The passage 'Know him alone as the Self' moreover implies a declaration of difference, viz. of the difference of the object of knowledge and the knower. Here the individual soul as being that which is desirous of release is the knower, and consequently Brahman, which is denoted by the word 'self' and represented as the object of knowledge, is understood to be the abode of heaven, earth, and so on.--For the following reason also the individual soul cannot be accepted as the abode of heaven, earth, &c. 6. On account of the subject-matter.