^344:2 The simile is not very clear. The light of Brahman is below the sphere of fire in the body. That sphere of fire becoming heated, the light of Brahman becomes manifest. When the fire has been fanned by the wind of sonant breath, then the light of Brahman, embodying itself in the wind and the fire, manifests itself first in the mere sound of Om, but afterwards, checked by throat, palate, &c., it assumes the form of articulate letters, and ends by becoming the Veda in its many branches.

^344:3 As these are outwardly changed, without losing their nature, thus the light of Brahman, though assuming the different forms of the Veda, remains itself.

^344:4 See before, VII, 1.

^344:5 See Brih. Up. IV, 2, 2, 3, where Indra is explained as Indha.

^345:1 A comparison of this verse with Khand. Up. VII, 26, shows the great freedom with which the wording of these ancient verses was treated. Instead of--

Na pasyan mrityum pasyati na rogam nota duhkhatam,
Sarvam hi pasyan pasyati sarvam apnoti sarvasah,

the Khandogya Up. reads:

Na pasyo mrityum pasyati na rogam nota duhkhatam,
Sarvam ha pasyah pasyati sarvam apnoti sarvasah.

^345:2 The conditions here described are sometimes called the Visva (Vaisvanara), Taigasa, Pragna, and Turiya. In the first state the Self is awake, and enjoys the world; in the second he sees everything as in a dream; in the third the two former states cease, and he is absorbed in sleep; in the fourth he becomes again the pure Self. In the first state the Self has the disguise of a coarse material body; in the second of a subtle material body; in the third its disguise is potential only; in the fourth it has no disguise, either potential or realised.

^346:1 'By reason of the experience of the false and the true, the great Soul appears possessed of duality.' Cowell.