31. The instruction (given by Indra about himself) (is possible) through insight based on Scripture, as in the case of Vâmadeva.
The instruction which, in the passages quoted, Indra gives as to the object of meditation, i.e. Brahman constituting his Self, is not based on such an insight into his own nature as is established by other means of proof, but on an intuition of his own Self, mediated by Scripture. 'Having entered into them with this living Self let me evolve names and forms' (Kh. Up. VI, 3, 2); 'In it all that exists has its Self (Kh. Up.VI, 8, 7); Entered within, the ruler of creatures, the Self of all' (Taitt. Ar. III, 21); 'He who dwelling in the Self is different from the Self,' &c. (Bri. Up.
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[paragraph continues] III, 7, 22)--from these and similar texts Indra has learned that the highest Self has the indiviual souls for its body, and that hence words such as 'I' and 'thou,' which denote individual beings, extend in their connotation up to the highest Self; when, therefore, he says, 'Know me only', and 'Meditate on me', he really means to teach that the highest Self, of which his own individual person is the body, is the proper object of meditation. 'As in the case of Vâmadeva.' As the Rishi Vâmadeva perceiving that Brahman is the inner Self of all, that all things constitute its body, and that the meaning of words denoting a body extends up to the principle embodied, denotes with the word 'I' the highest Brahman to which he himself stands in the relation of a body, and then predicates of this 'I' Manu Sûrya and other beings--'Seeing this the Rishi. Vâmadeva understood, I am Manu, I am Sûrya' (Bri. Up. I, 4, 10). Similarly Prahlâda says, 'As the Infinite one abides within all, he constitutes my "I" also; all is from me, I am all, within me is all.' (Vi. Pu. I, 19, 85.) The next Sûtra states, in reply to an objection, the reason why, in the section under discussion, terms denoting the individual soul, and others denoting non-sentient things are applied to Brahman.
