Nor the individual soul; (nor the chief of breaths.)

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4. Nor the individual soul; (nor the chief of breaths.)

For the same reasons (as have been put forth under the preceding Sutras), neither the individual soul nor the chief of breaths (Vayu) is to be taken as the abode of heaven, etc. Moreover, in a similar text, “He who is unborn becomes many (appears in many) forms.” (T. A. iii. 12), the assuming of many forms is declared only of Vishnu.

5. On account of the declaration of difference.

The view of absolute identity cannot be taken; for the text “He who sees the Lord worshipped by the gods as different from himself and understands His glory,” declares the difference (between the soul worshipping and the Lord worshipped).

6. On account of the subject matter of the context (being Brahman).

For the passage has for its subject Paramatman, whose knowledge is to be acquired by the higher study spoken of in the passage beginning with, “There are two kinds of study to be known, etc.” (Ath. I.-i. 4).

7. And (also) on account of the two conditions of standing and eating (described).

In the text, “(The two like unto two birds, which are inseparably connected and live together, embrace the same tree; of these one eats the insipid fruit as sweet; the other without eating shines all round’. Thus the Lord is said to stand (to be merely present) shining; while the soul is subject to the experience of the consequence of his works: (and the difference between the Lord and the soul is declared).

In the Chandogya text commencing with, “Prana is greater than Asa (Bharati),” and further on saying, He who is perfect is indeed bliss itself’ (vii. 23), Prana (Vayu) apparently comes to be the perfect one.

And from the text, “Pranas (Breaths) that have begun to depart” (Ch. VII. 15-3), describing a characteristic of Vayu, the word Prana presumably denotes Vayu. To remove the doubt whether Vayu or Vishnu is actually meant here, the Sutra proceeds.

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