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Then therefore the enquiry into Brahman.
MAY my mind be filled with devotion towards the highest Brahman, the abode of Lakshmi who is luminously revealed in t…
(Brahman is that) from which the origin, &c., of this (world proceed).
The expression 'the origin', &c., means 'creation, subsistence, and reabsorption'. The 'this' (in 'of this') denotes …
Because Scripture is the source (of the knowledge of Brahman).
Because Brahman, being raised above all contact with the senses, is not an object of perception and the other means o…
But that (i.e. the authoritativeness of Scripture with regard to Brahman) exists on account of the connexion (of Scripture with the highest aim of man).
The word 'but' is meant to rebut the objection raised. _That_, i.e. the authoritativeness of Scripture with regard to…
On account of seeing (i.e. thinking) that which is not founded on Scripture (i.e. the Pradhâna) is not (what is taught by the texts referring to the origination of the world).
We have maintained that what is taught by the texts relative to the origination of the world is Brahman, omniscient, …
If it be said that (the word 'seeing') has a secondary (figurative) meaning; we deny this, on account of the word 'Self' (being applied to the cause of the world).
The contention that, because, in passages standing close by, the word 'seeing' is used in a secondary sense, the 'see…
Because release is taught of him who takes his stand on it.
Svetaketu, who is desirous of final release, is at first—by means of the clause 'Thou art that'—instructed to meditat…
And because there is no statement of its having to be set aside.
If the word 'Sat' denoted the Pradhâna as the cause of the world, we should expect the text to teach that the idea of…
And on account of the contradiction of the initial statement.
The Pradhâna's being the cause of the world would imply a contradiction of the initial statement, viz. that through t…
On account of (the individual soul) going to the Self.
With reference to the 'Sat' the text says, 'Learn from me the true nature of sleep. When a man sleeps here, he become…
On account of the uniformity of view.
'In the beginning the Self was all this; there was nothing else whatsoever thinking. He thought, shall I send forth w…
And because it is directly stated in Scripture.
The text of the same Upanishad directly declares that the being denoted by the word 'Sat' evolves, as the universal S…
The Self consisting of Bliss (is the highest Self) on account of multiplication.
We read in the text of the Taittirîyas, 'Different from this Self, which consists of Understanding, is the other inne…
If, on account of its being a word denoting an effect, (ânandamaya be said) not (to denote the highest Self); (we say) no, on account of abundance.
We deny the conclusion of the Pûrvapakshin, on the ground of there being abundance of bliss in the highest Brahman, a…
And because he is declared to be the cause of thatra.
'For who could breathe, who could breathe forth, if that bliss existed not in the ether? He alone causes bliss' (Tait…
And because that (Brahman) which is referred to in the mantra is declared (to be the ânandamaya).
That Brahman which is described in the mantra, 'True Being, knowledge, infinite is Biahman,' is proclaimed as the Sel…
Not the other, on account of impossibility.
The other than the highest Self, i.e. the one called jîva, even in the state of release, is not that Self which the m…
And on account of the declaration of difference.
The part of the chapter—beginning with the words 'From that same Self there sprang ether'—which sets forth the nature…
And on account of desire, there is no regard to what is inferred (i. e. matter).
In order that the individual soul which is enthralled by Nescience may operate as the cause of the world, it must nee…
And Scripture teaches the joining of this (i.e. the individual soul) with that (i.e. bliss) in that (i.e. the ânandamaya).
'A flavour he is indeed; having obtained a flavour this one enjoys bliss' (Taitt. Up. II, 7). This text declares that…
The one within (the sun and the eye); on account of his qualities being declared.
It is said in the Chândogya: 'Now that person bright as gold, who is seen within the sun, with beard bright as gold a…
And on account of the declaration of difference (the highest Self is) other (than the individual souls of the sun, &c.).
There are texts which clearly state that the highest Self is different from Âditya and the other individual souls: 'H…
Ether (is Brahman), on account of the characteristic marks.
We read in the Chândogya (I, 9), 'What is the origin of this world?' 'Ether,' he replied. 'For all these beings sprin…
For the same reason breath (is Brahman).
We read in the Chândogya (I, 10; ii), 'Prastotri, that deity which belongs to the Prastâva,' &c.; and further on, 'wh…
The light (is Brahman), on account of the mention of feet.
We read in the Chândogya. (III, 13, 7), 'Now that light which shines above this heaven, higher than everything, in th…
If it be objected that (Brahman is) not (denoted) on account of the metre being denoted; (we reply) not so, because thus the direction of the mind (on Brahman) is declared; for thus it is seen.
The previous section at first refers to the metre called Gâyatrî, 'The Gâyatrî indeed is everything' (III, 12, 1), an…
And thus also, because (thus only) the designation of the beings, and so on, being the (four) feet is possible.
The text, moreover, designates the Gâyatrî as having four feet, after having referred to the beings, the earth, the b…
If it be said that (Brahman is) not (recognised) on account of the difference of designation; (we say) not so, on account of there being no contradiction in either (designation).
In the former passage, 'three feet of it are what is immortal in heaven,' heaven is referred to as the abode of the b…
Prâna is Brahman, on account of connexion.
We read in the Pratardana-vidyâ in the Kaushîtaki-brâhmana that 'Pratardana, the son of Divodâsa, came, by fighting a…
If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we say, not so), because the multitude of connexions with the inner Self (is possible only) in that (speaker if viewed as Brahman).
An objection is raised.—That the being introduced as Indra and Prâna should be the highest Brahman, for the reason th…
The instruction (given by Indra about himself) (is possible) through insight based on Scripture, as in the case of Vâmadeva.
The instruction which, in the passages quoted, Indra gives as to the object of meditation, i.e. Brahman constituting …
If it be said (that Brahman is not meant) on account of characteristic marks of the individual soul and the chief vital air; we say no, on account of the threefoldness of meditation; on account of (such threefold meditation) being met (in other texts also); and on account of (such threefold meditation) being appropriate here (also).
An objection is raised. 'Let none try to find out what speech is, let him know the speaker'; 'I slew the three-headed…