is thy internal ruler and immortal Self)."[J/#(?//. Bnh. Up. III. 7. 9 to 22.]; "(He) whose body is the akshara.... whom the akshara does not know,... who is moving within the mrityu (or prakriti), whose body is mrityu, whom mrityu does not know, He is the internal Self of all beings, He is free from all sins, He is the Divine Lord, He is the one Narayana." Sub. Up. VII. i.] (these) first point out that the individual selves form the body of this Highest Self who is free from sin, and then declare that He forms the internal Self of them all. Therefore it is an established conclusion that the Supreme Self is altogether different from all the individual selves from the four-faced Brahma downwards.
ADHIKARANA. VIII.
Akasadhikarana.
In the passage "From whom all these beings are born" - -[ Taitt. Up.-lll. i. i.],it is made out that the Brahman is the cause of the world. With the object of satisfying the desire to know what that cause of the world is, that cause of the world has been pointed out in general terms (such as Sat, Atman, &c.,) in the following passages : "Existence (or Sat) alone, my dear child, this was in the beginning." [Qhhdnd. Up.{. 2. i.]; " It created tejas'- [Qihand. Up. VI. 2. 3.]; "The Self (or Atman), indeed, this one only was in the beginning He created these worlds." [A it. Up. I. i & 2.]; "Indeed from that same Self (or Atman} the spatial ether came into existence." [Taitt. Up. II, i. i.]; and it has the nature of such a
