'तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ संपत्स्ये 'इति श्रुतेरिति नाशइनीयम् | प्राणशब्दसमानाधिकरणेन्द्रशब्द्रनिर्देिष्टो जीवादर्थान्तरभूत उक्तलक्षणः परमात्मैव । कुतः ? तथानुगमात्; परमात्मासाधारणानन्दाजरा- मृतादिष्वस्येन्द्रप्राणशब्द्रनिर्दिष्टस्यानुगमो हि दृश्यते 'स एष प्राण एव प्रज्ञात्मानन्दोऽजरोऽसृतः' इति ॥
न वक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमाह्यस्मिन् ॥ ३०॥
'So long as he is not freed from the body, so long there is delay; then he will reach the Brahman' (Chand. VI-14-2).
To this doubt, the reply is this-This Being, who is denoted by the word, Indra mentioned in grammatical equation with the word Prana is the Highest Self characterised above and other than the individual Self. Why? Because it is so understood in the sequal. The particular character-istics of the Highest Self, such as Ananda (bliss), Ajara (undecaying) and Amruta (immortal) are found in the Being, who is denoted by the words, Indra and Prana. This is mentioned in the scriptural passage, 'That same Prana is the omniscient self who is bliss, undecaying and immortal' (Kaus.III-9).
30. Na vakturatmopadeshaditi cedadhyatmasambandhabhuma hyasmin
If it be said that on account of the speaker lndra declaring himself (to be the subject of worship) what is denoted by the words, Indra and Prana) is not (the Brahman; it is replied that it cannot be right to say so); because there is here the mention of a multitude of attributes belonging to the Self.
