But how does the confined locality of the eye agree with Brahman which is omnipresent like the ether?—­To this question we reply that there would indeed be a want of agreement if that one locality only were assigned to the Lord.  For other localities also, viz. the earth and so on, are attributed to him in the passage, ‘He who dwells in the earth,’ &c. (B/ri/.  Up.  III, 7, 3).  And among those the eye also is mentioned, viz. in the clause, ‘He who dwells in the eye,’ &c.  The phrase ’and so on,’ which forms part of the Sutra, intimates that not only locality is assigned to Brahman, although not (really) appropriate to it, but that also such things as name and form, although not appropriate to Brahman which is devoid of name and form, are yet seen to be attributed to it.  That, in such passages as ‘His name is ut, he with the golden beard’ (Ch.  Up.  I, 6, 7, 6), Brahman although devoid of qualities is spoken of, for the purposes of devotion, as possessing qualities depending on name and form, we have already shown.  And we have, moreover, shown that to attribute to Brahman a definite locality, in spite of his omnipresence, subserves the purposes of contemplation, and is therefore not contrary to reason[145]; no more than to contemplate Vish/n/u in the sacred salagram.

15.  And on account of the passage referring to that which is distinguished by pleasure (i.e.  Brahman).

There is, moreover, really no room for dispute whether Brahman be meant in the passage under discussion or not, because the fact of Brahman being meant is established ’by the reference to that which is distinguished by pleasure.’  For the same Brahman which is spoken of as characterised by pleasure in the beginning of the chapter[146], viz. in the clauses, ‘Breath is Brahman, Ka is Brahman, Kha is Brahman,’ that same Brahman we must suppose to be referred to in the present passage also, it being proper to adhere to the subject-matter under discussion; the clause, ‘The teacher will tell you the way[147],’ merely announcing that the way will be proclaimed [by the teacher; not that a new subject will be started].—­How then, it may be asked, is it known that Brahman, as distinguished by pleasure, is spoken of in the beginning of the passage?—­We reply:  On hearing the speech of the fires, viz.  ’Breath is Brahman, Ka is Brahman, Kha is Brahman,’ Upako/s/ala says, ’I understand that breath is Brahman, but I do not understand that Ka or Kha is Brahman.’  Thereupon the fires reply, ’What is Ka is Kha, what is Kha is Ka.’  Now the word Kha denotes in ordinary language the elemental ether.  If therefore the word Ka which means pleasure were not applied to qualify the sense of ‘Kha,’ we should conclude that the name Brahman is here symbolically[148] given to the mere elemental ether as it is (in other places) given to mere names and the like.  Thus also with regard to the word Ka, which, in ordinary language, denotes the imperfect pleasure springing