individual soul is not the abode of heaven and earth).--How so?--Here (i.e. in the present Sutra and the Sutras immediately preceding) it is denied that the individual soul which, owing to its imagined connexion with the internal organ and other limiting adjuncts, has a separate existence in separate bodies--its division being analogous to the division of universal space into limited spaces such as the spaces within jars and the like--is that which is called the abode of heaven and earth. That same soul, on the other hand, which exists in all bodies, if considered apart from the limiting adjuncts, is nothing else but the highest Self. Just as the spaces within jars, if considered apart from their limiting conditions, are merged in universal space, so the individual soul also is incontestably that which is denoted as the abode of heaven and earth, since it (the soul) cannot really be separate from the highest Self. That it is not the abode of heaven and earth, is therefore said of the individual soul in so far only as it imagines itself to be connected with the internal organ and so on. Hence it follows that the highest Self is the abode of heaven, earth, and so on.--The same conclusion has already been arrived at under I, 2, 21; for in the passage concerning the source of all beings (which passage is discussed under the Sutra quoted) we meet with the clause, 'In which heaven and earth and the sky are woven.' In the present adhikara/n/a the subject is resumed for the sake of further elucidation. 8. The bhuman (is Brahman), as the instruction about it is additional to that about the state of deep sleep (i.e. the vital air which remains awake even in the state of deep sleep).