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106
VEDÂNTA-SÛTRAS.
objects have reference to pragñã, the ten subjects have reference to objects. If there were no objects there would be no subjects; and if there were no subjects there would be no objects. For on either side alone nothing could be achieved. But that is not many. For as in a car the circumference of the wheel is set on the spokes and the spokes on the nave, thus are these objects set on the subjects and the subjects on the prâna.' Thus we see that the one meditation on Brahman is here represented as threefold, according as Brahman is viewed either with reference to two limiting conditions or in itself. In other passages also we find that devout meditation on Brahman is made dependent on Brahman being qualified by limiting adjuncts; so, for instance (Kh. Up. III, 14, 2), "He who consists of mind, whose body is prâna.' The hypothesis of Brahman being meditated upon under three aspects perfectly agrees with the prâna chapter"; as, on the one hand, from a comparison of the introductory and the concluding clauses we infer that the subject-matter of the whole chapter is one only, and as, on the other hand, we meet with characteristic marks of prâna, pragña, and Brahman in turns. It therefore remains a settled conclusion that Brahman is the topic of the whole chapter.
Ihậpi tad yugyate explaining the 'iha tadyogât' of the Sætra.
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