जीवमुख्यप्राणलिङ्गान्नेति चेन्नोपासात्रैविध्यादाश्रितत्वादिह तद्योगात् ॥३२॥
'त्रिशीर्षाणं त्वाष्ट्रमहनम्' 'यावद्ध्यस्मिन् शरीरे प्राणो वसति तावदायुः' इत्यादि जीवलिङ्गं मुख्यप्राणलिङ्गं चास्मिन् दृश्यत इति नैवमिति चेन्न ; उपासात्रैविध्याद्धेतोर्जीवशब्देन प्राणशब्देन च परमात्मनोऽभिधानम् । अन्यत्रापि परमात्मनः स्वरूपेण, भोक्तृशरीरकत्वेन,
32.'Jivamukhyapranalinganneti cennopasatraividhyadasritatvadiha tadyogat'
If it be said, that on account of the characteristics of the individual self and of the principal vital air being mentioned in the context, there is no reference to the Brahman here at all, it is replied that it cannot be (right to say) so; because the worship of the Brahman has a three-fold nature; because this three-fold nature of His worship is taken for granted; and because here (i.e. in the present context also) that (same kind of worship) may be appropriately referred to.
The characteristics of the individual self are mentioned in the scriptural texts-' I killed the three-headed Tvastra.' (Kaus. III-I). In the same text are given the characteristics of the vital wind 'As long as the Prana dwells in this body, so long surely there is life' (Kaus. III-2). Therefore it is presumed that the Brahman is not meant here. It is not so. The words referring to the individual self and Prana denote the Highest Self; because the worship of the Brahman has a three-fold nature. In another context also it is meant to serve the object of teaching of 8
