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III ADHYÂYA, 2 PÂDA, 35.
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Where the texts speak of Brahman as having four quarters, and sixteen parts, or say that 'one quarter of him are all these beings' (Kh. Up. III, 12, 6), they do so for the purpose of thought, i.e. meditation, only. For as texts such as the Truth, knowledge, infinite is Brahman 'teach Brahman, the cause of the world, to be unlimited, it cannot in itself be subject to measure. The texts referring to measure therefore aim at meditation only, in the same way as texts such as Speech is one foot (quarter) of him, breath another, the eye another, the mind another' (Kh. Up. III, 18, 2).—But how can something that in itself is beyond all measure, for the purpose of meditation, be spoken of as measured ? To this the next Satra replies.
33. Owing to difference of place, as in the case of light, and so on.
Owing to the difference of limiting adjuncts constituted by special places, such as speech, and so on, Brahman in so far as connected with these adjuncts may be viewed as having measure ; just as light and the like although spread everywhere may be viewed as limited, owing to its connexion with different places windows, jars, and so on.
34. And on account of possibility. Nor is there any truth in the assertion that, because texts such as he is the bridge of the Immortal' intimate a distinction between that which causes to reach and the object reached, there must be something to be reached different from that which causes to reach ; for the highest Self may be viewed as being itself a means towards itself being reached ; cp. 'The Self cannot be reached by the Veda, and so on; he whom the Self chooses by him the Self can be gained' (Kh. Up. I, 2, 23).
35. Thus, from the denial of anything else.
Nor can we allow the assertion that there is something higher than the highest because certain texts the Person which is higher than the highest'; 'beyond the Imperishable there is the highest,' &c.) refer to such a difference.
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