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III ADHYAYA, 3 PÂDA, 37.
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which was introduced in the clause' that divinity thought,' &c.-is intimated by all the following sections of that chapter. This is proved by the fact that the attributes'that which truly is,' and so on-which were mentioned in the first section and confirmed in the subsequent ones, are finally summed up in the statement, 'in that all this has its Self, that is the True, that is the Self.'
Some interpreters construe the last two Sûtras as constituting two adhikaranas. The former Sutra, they say, teaches that the text, 'I am thou, thou art I,' enjoins a meditation on the soul and the highest Self as interchangeable. But as on the basis of texts such as 'All this is indeed Brahman,' 'all this has its Self in Brahman,' 'Thou art that,' the text quoted is as a matter of course understood to mean that there is one universal Self, the teaching which it is by those interpreters assumed to convey would be nothing new; and their interpretation therefore must be rejected. The point as to the oneness of the individual and the highest Self will moreover be discussed under IV, 1, 3. Moreover, there is no foundation for a special meditation on Brahman as the individual soul and the individual soul as Brahman, apart from the meditation on the Self of all being one. The second Sutra, they say, declares the oneness of the meditation on the True enjoined in the text, 'whosoever knows this great wonderful first-born as the True Brahman' (Bri. Up. V, 4), and of the meditation enjoined in the subsequent passage (V, 5, 2), 'Now what is true, that is the Aditya, the person that dwells in yonder orb, and the person in the right eye.' But this also is untenable. For the difference of abode mentioned in the latter passage (viz. the abode in the sun and in the eye) establishes difference of vidyâ, as already shown under Sa. III, 3, 21. Nor is it possible to assume that the two meditations comprised in the latter text which have a character of their own in so far as they view the True as embodied in syllables, and so on, and which are declared to be connected with a special result ('he who knows this destroys evil and leaves it '), should be identical with the one earlier meditation which has an independent
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