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I ADHYAYA, 3 PÅDA, 7.
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hurt, and hence the word 'breath' here denotes such a being only. Moreover, as it is observed that also in the case of such living beings as have no vital breath (viz. plants), suffering results, or does not result, according as injury is inflicted or not, we must for this reason also decide that the breath spoken of in the text as something susceptible of injury is the individual soul. It consequently would be an error to suppose, on the ground of the comparison of Prâna to the nave of a wheel in which the spokes are set, that Prana here denotes the highest Self; for the highest Self is incapable of being injured. That comparison, on the other hand, is quite in its place, if we understand by Prâna the individual soul, for the whole aggregate of non-sentient matter which stands to the individual soul in the relation of object or instrument of enjoyment, has an existence dependent on the individual soul. And this soul, there called Prana, is what the text later on calls Bhuman ; for as there is no question and reply as to something greater than Präna, Prâna continues, without break, to be the subject-matter up to the mention of bhūman. The paragraphs intervening between the section on Prana (VII, 15) and the section on the Bhuman (VII, 23 ff.) are to be understood as follows. The Präna section closes with the remark that he who fully knows Präna is an ativadin, i. e. one who makes a final supreme declaration. In the next sentence then, 'But this one in truth is an ativadin who makes a supreme statement by means of the True,' the clause 'But this one is an ativadin' refers back to the previously mentioned person who knows the Präna, and the relative clause who makes,' &c., enjoins on him the speaking of the truth as an auxiliary element in the meditation on Prana. The next paragraph, When one understands the truth then one declares the truth,' intimates that speaking the truth stands in a supplementary relation towards the cognition of the true nature of the Prâna as described before. For the accomplishment of such cognition the subsequent four paragraphs enjoin reflection, faith, attendance on a spiritual guide, and the due performance of sacred duties. In order that such
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