"य आत्मा इत्युषंस्तप्रश्नो भूतग्रामभवत्प्रत्यगात्मविषयः । अन्यथा " यः प्राणेन प्राणितेि स त आत्मा " इति प्रतिवचनस्य कहोलप्रश्नप्रतेिवचन- विषयादशनायाद्यतीतत्वादेर्भेदानुपपत्तिरिति चेत् ; न, **य आत्मा सर्वान्तरः इत्युभयत्र प्रश्नैकरूप्यात् परमात्मैवोभयत्र विषयः ! प्रतिवचनगतप्राणनादि- हेतुत्वमशनायाद्यतीतत्वं च परमात्मन्येवोपपद्यते | प्राणनादिहेतुत्वं हि परमात्मन् एवं, ** को ह्येवान्यात्कः प्राण्यात् इत्यादिश्रुतेः । सर्द्विद्योप. देशवत् पश्नप्रतेिवचनावृत्तिरेकविषया ॥
self, refers to that self to whom the aggregate form of material things belongs; since otherwise the difference of the two replies could not l)e accounted for; we say -no; as in the case of the instruction. The question put by Usasta about the self (in Brh. III.. 4.1) refers to the individual self to whom the aggregate form of material things belongs. Otherwise the object mentioned in the reply' The self is he, who breathes through the vital wind (i.e., Prana)' could not be differentiated from the one, mentioned in the reply given to the question of Kahola, as freed from hunger thirst etc. It is not so. In both the places the questions are in only one form, namely, 'The Self, who is tbe inner se]f of all ' (Brh.III-4-1). Hence in both the places the Highest Self is referred to. Causing the breath and the absence of thirst and hunger mentioned in the reply could be justified only in the Highest self. That the Highest self is the cause of breathing, has been mentioned in the text, , who could breathe and live if there were not this blissful Akas'a (Brahman) ?' (Tait. 1-2-7). As in the case of the Sadvidya, the repeated questions and answers refer to the same object (Brahman),
