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I ADHYAYA, 2 PÂDA, 1.
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SECOND PÅDA. REVERENCE TO THE HIGHEST SELF!
In the first pâda Brahman has been shown to be the cause of the origin, subsistence, and reabsorption of the entire world, comprising the ether and the other elements. Moreover, of this Brahman, which is the cause of the entire world, certain qualities have (implicitly) been declared, such as allpervadingness, eternity, omniscience, its being the Self of all, and so on. Further, by producing reasons showing that some words which are generally used in a different sense denote Brahman also, we have been able to determine that some passages about whose sense doubts are entertained refer to Brahman. Now certain other passages present themselves which because containing only obscure indications of Brahman give rise to the doubt whether they refer to the highest Self or to something else. We therefore begin the second and third pâdas in order to settle those doubtful points.
1. (That which consists of mind is Brahman) because there is taught what is known from everywhere.
Scripture says, 'All this indeed is Brahman, beginning, ending, and breathing in it; thus knowing let a man' meditate with calm mind. Now man is made of determination (kratu); according to what his determination is in this world so will he be when he has departed this life. Let him therefore form this determination : he who consists of mind, whose body is breath (the subtle body),' &c. (Kh. Up. III, 14). Concerning this passage the doubt presents itself whether what is pointed out as the object of meditation, by means of attributes such as consisting of mind, &c., is the embodied (individual) soul or the highest Brahman.
The embodied Self, the pûrvapakshin says.—Why ?— Because the embodied Self as the ruler of the organs of action is well known to be connected with the mind and so on, while the highest Brahman is not, as is declared in several scriptural passages, so, for instance (Mu. Up. II, 1, 2),
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