Analogously, if inferential consciousness and other forms of consciousness were apprehended as non-limited in time, they would all of them reveal their objects also as non-limited, and these objects would thus be eternal; for the objects are conform in nature to their respective forms of consciousness. There is no consciousness without object.

That is to say the individual soul which, in its essential nature, is non-limited, and therefore of the nature of Brahman, owing to the influence of Nescience enters into the state of a god, or a man, or an animal, or a plant. This view is rejected by the Sutra.

With a view, finally, to its present state in which it is free from name and form, the last clause declares 'that is Brahman, the Immortal'. The term 'ether' may very well be applied to the released soul which is characterised by the possession of non-limited splendour. Not so, we reply.

For the word 'this' must, on account of its sense, the general topic of the section and so on, be taken in a non-limited meaning, and hence denotes the entire world, as presented by Perception and the other means of knowledge, with all its sentient and non-sentient beings. That the term 'work' does not here denote good and evil actions, appears from the following consideration of the context.

If that consciousness which has a jar for its object were itself apprehended as non-limited in time, the object also the jar would be apprehended under the same form, i.e. it would be eternal. And if self-established consciousness were eternal, it would be immediately cognised as eternal; but this is not the case.