And (the one within is Brahman only), on account of the direct statement referring to the supreme Bliss (of the Lord).

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15. And (the one within is Brahman only), on account of the direct statement referring to the supreme Bliss (of the Lord).

From the texts, “Breath is perfect, bliss is perfect, wisdom is perfect” (Ch. iv. 10) “Perfect wisdom and bliss are Brahman,” (Bri V. ix. 28) “He knew Brahman to be bliss, perfect bliss’ (T. U. iii. 6), perfect bliss is indeed the characteristic of Him only. The Brahma-Vaivarta says, the characteristic of supreme bliss belongs beyond doubt, only to Vishnu; from Avyakta (Shri) to the blade of grass all enjoy but a drop of bliss.” And it would not be right, while the word is possible to be understood in its comprehensive sense, to take it in a restricted sense.

16. And (the one within is Brahman only), from the statements of the conduct of the person who has heard the Upanishads, etc., by Vayu to Brahman, (Karya Brahman or Para Brahman as the case may be).

This is referred to in the text, “ He leads these to Brahman.” (Ch. X-15).

For it is not reasonable to suppose that by the knowledge of one, the individual soul, a different one (Brahman) could be reached.

17. And (The one within the eye is Brahman, only not Agni or any other); for, otherwise, it (the supposition) would involve a regressus in infinitum (Anavastha) or an impossibility.

If one individual soul be said to rule another, this would involve a regressus ad infinitum; (for the second would have to be ruled by a third, the third by a fourth, etc.); on account of one soul being of the same (dependent) order as another, as well as owing to the impossibility of predicating of him the power of ruling other souls, (He who is in the eye) is not the individual soul; for there is no authority to restrict that one particular soul has control over another. And (this, of course, refers to the disputant who does not admit the existence of the Lord).

In such texts as “He who is seated on Prithivi (borne by Garuda), who is different from Prithivi, but whom Prithivi does not know, of whom Prithivi is the body, who actuates Prithivi from within. He (the Atman) is thy Lord, the inner guide, the immortal one”, the inner guide is spoken of. And there again, in the text, “This is immortal” (Ch. iv. 1114), immortality is declared of the one within the eye; But from such texts as, “He whose body is Prithivi,” that thing, as pervading all, would be rightly taken to be the material cause or the several souls. For the state of being embodied in gross matter, earth, etc., is not admitted in the case of Vishnu. To remove this objection, the Sutrakara says.

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