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III ADHYAYA, 3 PÂDA, 9.
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whether the relation in which the ideas conveyed by these two words stand to each other is the relation of superimposition (adhyâsa) or sublation (apavåda) or unity (ekatva) or specification (viseshana); for primâ facie cach of these relations may present itself to the mind.-Adhyâsa takes place when the idea of one of two things not being dismissed from the mind, the idea of the second thing is superimposed on that of the first thing ; so that together with the superimposed idea the former idea remains attached to the thing on which the second idea is superimposed. When e.g. the idea of (the entity) Brahman superimposes itself upon the idea of the name, the latter idea continues in the mind and is not driven out by the former. A similar instance is furnished by the superimposition of the idea of the god Vishnu on a statue of Vishnu. So, in the case under discussion also, the idea of the udgîtha may be superimposed on the omkâra or the idea of the omkära on the udgitha.-We, in the second place, have apavåda when an idea previously attached to some object is recognised as false and driven out by the true idea springing up after the false one. So e.g. when the false idea of the body, the senses, and so on being the Self is driven out by the true idea springing up later-and expressed by judgments such as 'Thou art that'--that the idea of the Self is to be attached to the Self only. Or, to quote another example, when a previous mistaken notion as to the direction of the points of the compass is replaced by the true notion. So here also the idea of the udgîtha may drive out the idea of the omkâra or vice versa.—The relation would, in the third place, be that of unity' is the terms 'omkåra' and 'udgitha' were co-extensive in meaning; just as the terms, 'the Best of the Twice-born,' the Brahmana,''the god among men,' all denote an individual of the noblest caste.--The relation will, finally, be that of specification if, there being a possibility of our understanding the omkâra in so far as co-extensive with all the Vedas, the term 'udgîtha' calls up the idea of the sphere of action of the udgâtri. The passage would then mean, 'Let a man meditate on that omkára which is the udgîtha,' and would
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