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I ADHYÂYA, 2 PÂDA, 1.
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Brahman), but some particular being comprised within either the pradhana or the aggregate of individual souls. The remaining Pådąs of the first Adhyâya therefore apply themselves to the task of dispelling this notion and proving that what the texts in question aim at is to set forth certain glorious qualities of Brahman. The second Pada discusses those texts which contain somewhat obscure references to the individual soul; the third pada those which contain clear references to the same; and the fourth Pada finally those texts which appear to contain even clearer intimations of the individual soul, and so on.
1. Everywhere; because there is taught what is known.
We read in the Khandogya, 'Man is made of thought; according to what his thought is in this world, so will he be when he has departed this life. Let him form this thought : he who consists of mind, whose body is breath, whose form is light,' &c. (III, 14). We here understand that of the meditation enjoined by the clause 'let him form this thought' the object is the being said to consist of mind, to have breath for its body, &c. A doubt, however, arises whether the being possessing these attributes be the individual soul or the highest Self.-The Purvapakshin maintains the former alternative. For, he says, mind and breath are instruments of the individual soul; while the text without breath, without mind,' distinctly denies them to the highest Self. Nor can the Brahman mentioned in a previous clause of the same section ( All this indeed is Brahman') be connected as an object with the meditation enjoined in the passage under discussion ; for Brahman is there referred to in order to suggest the idea of its being the Self of all-which idea constitutes a means for bringing about that calmness of mind which is helpful towards the act of meditation enjoined in the clause • Let a man meditate. with calm mind,' &c. Nor, again, can it be said that as the meditation conveyed by the clause 'let him form this. thought 'demands an object, Brahman, although mentioned in another passage, only admits of being connected with:
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