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It is thus finally proved that the highest Brahman which in the previous adhikarana had to be shown to be other than the so-called Pradhana is also other than the being called individual soul. This concludes the topic of the anandamaya. A new doubt here presents itself.
The conclusion meanwhile is that, since Brahman does not fall within the sphere of the other means of knowledge, and is the topic of Scripture only, the text 'from whence these creatures, &c., does give authoritative information as to a Brahman possessing the characteristic qualities so often enumerated. Here terminates the adhikarana of 'Scripture being the source.
Since the released soul realises all its wishes, it does not stand under another ruler. For to be under a ruler means to be subject to injunction and prohibition, and to be such is opposed to being free in the realisation of all one's wishes. Up. Here terminates the adhikarana of 'wishes. The absence, Badari holds; for thus Scripture says.
He who dies at night cannot therefore ascend to Brahman. Scripture also declares this, 'for him there is delay only as long as he is not freed from the body, then he will be united. The text which praises the advantages of night-time, the light half of the month, &c., therefore must be understood as referring to those who do not possess true knowledge. Here terminates the adhikarana of 'night.
Here terminates the adhikarana of 'wishes and the rest' There is non-restriction of determination, because this is seen; for there is a separate fruit, viz. non-obstruction. There are certain meditations connected with elements of sacrificial actions; as e.g. Moreover the statement referring to these meditations, viz.
It thus clearly appears that 'on account of distinction and statement of difference' the Upanishad does not treat of the Pradhana and the soul. Here terminates the adhikarana of 'invisibility and so on. And on account of the description of its form. The section therefore treats of the highest Self.
This the next Sutra declares. But meditations aiming at objects of desire may, according to one's liking, be cumulated or not; on account of the absence of the former reason. The last clause means on account of their results not being of an infinite nature. Here terminates the adhikarana of 'option. They belong to the constituent members, as the bases.
And then the text proceeds to teach the Agnihotra offered to Prana, which is something subsidiary to the meditation taught. The final conclusion then remains that Vaisvanara is none other than the highest Self, the supreme Person. Here terminates the adhikarana of 'Vaisvanara. The abode of heaven, earth, &c. Up.
Thus Brahman alone is the immediate resting-place of the sleeping soul. Hence the awaking from that. Since Brahman alone directly is the place of deep sleep, Scripture is able to declare that the souls awake from that, i.e. Up. Here terminates the adhikarana of 'the absence of that. But the same, on account of work, remembrance, text, and injunction.
Because speech's becoming one with mind means only conjunction with the latter, not merging within it; there is also no objection to what Scripture says as to all other organs that follow speech being united with mind. Here terminates the adhikarana of 'speech. That mind in breath, owing to the subsequent clause.
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