न वक्तुरात्मोपदेशादिति चेत्, अध्यात्मसबन्धभूमा ह्यस्मिन् ॥ २९ ॥
na vakturātmopadeśāditi cet, adhyātmasambandhabhūmā hyasmin || 29 ||
na—not; vaktuḥ—the speaker’s; ātmopadeśāt—on account of the instruction about himself; iti cet—if it be said; adhyātma-sambandha-bhūmā—abundance of reference to the Inner Self; hi—because; asmin—in this.
29. If it be said that (Brahman is) not (referred to in these passages) on account of the speaker’s instruction about himself; (we reply not so), because there is abundance of reference to the Inner Self in this (chapter).
An objection is raised that the word ‘Prana’, cannot as stated in the last Sutra, refer to Brahman, since the speaker Indra describes himself by the word ‘Prana’ in, “I am Prana” etc. But as in this conversation there are profuse references, as already pointed out in Sutra 28, to the Inner Self or Brahman, ‘Prana’ here must be taken as Brahman. And Indra’s describing himself as Prana is apt, since he identifies himself with Brahman in that instruction, as did the Sage Vamadeva.