The reference is only to the other (the Highest Light other than the individual soul).

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19. But if it be again said that it is the individual soul which is in the subtle ether, from the subsequent passage showing the attributes of being ‘free from sins’ possible in the soul, we say ‘no’; for (the subject of the subsequent passage) is the released (soul), (the one whose essential nature has been delivered from mundane bondage).

From the subsequent text, “There he goes about, eating, sporting, rejoiced” (Ch. VIII-xii- 3), the individual soul only may appear fit to be taken (as referred to); but it cannot be done, for even there, the released (soul) who has attained to his original state as pure spirit, through the grace of the supreme Lord is declared. Accordingly the text is to be interpreted thus, “That Lord has been spoken of in the earlier passage through whose grace the soul becomes released”.

20. The reference is only to the other (the Highest Light other than the individual soul).

(In the text, “Having reached the Highest Light,” etc.), the reference by the pronoun ‘this’ is made only to Paramatman; for the text is to be interpreted thus, “having reached whom the soul is restored to its essential nature ‘this Atman He is’.”

21. If it be said that on account of the smallness of space declared in scripture, (the indweller cannot be Brahman) we say ‘no’; for the explanation is (already) given.

It may be stated that the limited sky or space spoken of in scripture does not admit of the Lord’s being the indweller. But this is no valid objection, for it has been stated that the Lord should be considered as the dweller in of the narrow space of the heart, as He is to be contemplated with such knowledge, and it is not inconsistent with His nature which pervades everything as the sky. Moreover Shruti says, “This Lord who is within my heart (as well as in every body’s heart), is very great (meaning that the Lord, though in the narrow heart, is the same unlimited perfect Lord even there).” (Ch. III-xiv-3).

The qualities of being invisible, etc., belonging to the Supreme Lord have been already mentioned. In the Katha text, “ Their bliss is eternal, but not that of others.” ‘That, they think this, the highest bliss that cannot be described’. (V-13-14). The attributes of being indescribable and unknowable enumerated among the Lord’s qualities (in Anandamaya-adhikarana) seem to be declared also of the bliss of- those that have attained tile knowledge of Brahman. To remove this inconsistency the Sutrakara says:

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