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Everywhere; because there is taught what is known.
THE contents of the first Pâda may be summed up as follows:—It has been shown that a person who has read the text of …
And because the qualities meant to be stated are possible (in Brahman).
The qualities about to be stated can belong to the highest Self only. 'Made of mind, having breath for its body,' &c.…
But, on account of impossibility, not the embodied soul.
Those who fully consider this infinite multitude of exalted qualities will recognise that not even a shadow of them c…
And because there is (separate) denotation of the object and the agent.
The clause 'When I shall have departed from hence I shall obtain him' denotes the highest Brahman as the object to be…
On account of the difference of words.
The clause 'That is the Self of me, within the heart' designates the embodied soul by means of a genitive form, while…
And on account of Smriti.
'I dwell within the hearts of all, from me come memory and knowledge, as well as their loss'; 'He who free from delus…
Should it be said that (the passage does) not (refer to Brahman) on account of the smallness of the abode, and on account of the denotation of that (viz. minuteness of the being meditated on); we say no, because (Brahman) has thus to be meditated upon, and because (in the same passage) it is said to be like ether.
It might be contended that, as the text 'he is my Self within the heart' declares the being meditated on to dwell wit…
Should it be said that there is attainment of fruition (of pleasure and pain); we reply, not so, on account of difference.
But, if the highest Brahman is assumed to dwell within bodies, like the individual soul, it follows that, like the la…
The eater (is the highest Self) on account of there being taken all that is movable and immovable.
We read in the Kathavallî (I, 3, 25), 'Who then knows where he is to whom the Brahmans and Kshattriyas are but food, …
And on account of the topic of the whole section.
Moreover the highest Brahman constitutes the topic of the entire section. Cp. 'The wise who knows the Self as great a…
The 'two entered into the cave' are the two Selfs; on account of this being seen.
The two, entered into the cave and drinking their reward, are neither the embodied soul together with the vital breat…
And on account of distinctive qualities.
Everywhere in that section we meet with statements of distinctive attributes of the two Selfs, the highest Self being…
(The Person) within the eye (is the highest Self) on account of suitability.
The Chandogas have the following text: 'The Person that is seen within the eye, that is the Self. This is the immorta…
And on account of the statement as to abode, and so on.
Abiding within the eye, ruling the eye, and so on are predicated by scripture of the highest Self only, viz. in Bri. …
And on account of the text referring only to what is characterised by pleasure.
The Person abiding within the eye is the highest Person, for the following reason also. The topic of the whole sectio…
For that very reason that (ether) is Brahman.
Because the clause 'What is Ka the same is Kha' speaks of ether as characterised by pleasure, the ether which is deno…
And on account of the statement of the way of him who has heard the Upanishads.
Other scriptural texts give an account of the way—the first station of which is light—that leads up to the highest Pe…
Not any other, on account of non-permanency of abode, and of impossibility.
As the reflected Self and the other Selfs mentioned by the Pûrvapakshin do not necessarily abide within the eye, and …
The internal Ruler (referred to) in the clauses with respect to the gods, with respect to the worlds, &c. (is the highest Self), because the attributes of that are designated.
The Vâjasaneyins, of the Kânwa as well as the Mâdhyandina branch, have the following text: 'He who dwelling in the ea…
And not that which Smriti assumes, on account of the declaration of qualities not belonging to that; nor the embodied one.
'That which Smriti assumes' is the Pradhâna; the 'embodied one' is the individual soul. Neither of these can be the R…
For both also speak of it as something different.
Both, i.e. the Mâdhyandinas as well as the Kânvas, distinguish in their texts the embodied soul, together with speech…
That which possesses the qualities of invisibility, &c., on account of the declaration of attributes.
The Âtharvanikas read in their text, 'The higher knowledge is that by which that Indestructible is apprehended. That …
Not the two others, on account of distinction and statement of difference.
The section distinguishes the indestructible being, which is the source of all, &c., from the Pradhâna as well as the…
And on account of the description of its form.
'Fire is his head, his eyes the sun and the moon, the regions his ears, his speech the Vedas disclosed, the wind his …
Vaisvânara (is the highest Self), on account of the distinctions qualifying the common term.
The Chandogas read in their text, 'You know at present that Vaisvânara Self, tell us that,' &c., and further on, 'But…
That which the text refers to is an inferential mark—thus.
The text describes the shape of Vaisvânara, of whom heaven, &c., down to earth constitute the several limbs; and it i…
Should it be said that it is not so, on account of the word, &c., and on account of the abiding within; we say, no; on account of meditation being taught thus, on account of impossibility; and because they read of him as person.
An objection is raised. Vaisvânara cannot be ascertained to be the highest Self, because, on the account of the text …
For the same reasons not the divinity and the element.
For the reasons stated Vaisvânara can be neither the deity Fire, nor the elemental fire which holds the third place a…
Jaimini thinks that there is no objection to (the word 'Agni') directly (denoting the highest Self).
So far it has been maintained that the word 'Agni,' which stands in co- ordination with the term 'Vaisvânara,' denote…
On account of definiteness; thus Âsmarathya opines.
The teacher Âsmarathya is of opinion that the text represents the highest Self as possessing a definite extent, to th…
On account of meditation, Bâdari thinks.
The teacher Bâdari thinks that the representation in the text of the supreme Self in the form of a man is for the pur…
On account of imaginative identification, thus Jaimini thinks; for thus the text declares.
The teacher Jaimini is of opinion that the altar is stated to be the chest of Vaisvânara, and so on, in order to effe…
Moreover, they record him in that.
They (i.e. the Vâjasaneyins) speak of him, viz. Vaisvânara who has heaven for his head, &c.—i.e. the highest Self—as …