,
1). Sm/ri/ti also makes an analogous statement, 'Remembering whatever
form of being he leaves this body in the end, into that form he enters,
being impressed with it through his constant meditation' (Bha. Gita
VIII, 6).

Although one and the same Self is hidden in all beings movable as well
as immovable, yet owing to the gradual rise of excellence of the minds
which form the limiting conditions (of the Self), Scripture declares
that the Self, although eternally unchanging and uniform, reveals
itself[103] in a graduated series of beings, and so appears in forms of
various dignity and power; compare, for instance (Ait. Ar. II, 3, 2, 1),
'He who knows the higher manifestation of the Self in him[104],' &c.
Similarly Sm/ri/ti remarks, 'Whatever being there is of power, splendour
or might, know it to have sprung from portions of my glory' (Bha. Gita,
X, 41); a passage declaring that wherever there is an excess of power
and so on, there the Lord is to be worshipped. Accordingly here (i.e. in
the Sutras) also the teacher will show that the golden person in the
disc of the Sun is the highest Self, on account of an indicating sign,
viz. the circumstance of his being unconnected with any evil (Ved. Su.
I, 1, 20); the same is to be observed with regard to I, 1, 22 and other
Sutras. And, again, an enquiry will have to be undertaken into the
meaning of the texts, in order that a settled conclusion may be reached
concerning that knowledge of the Self which leads to instantaneous
release; for although that knowledge is conveyed by means of various
limiting conditions, yet no special connexion with limiting conditions
is intended to be intimated, in consequence of which there arises a
doubt whether it (the knowledge) has the higher or the lower Brahman for
its object; so, for instance, in the case of Sutra I, 1, 12[105]. From
all this it appears that the following part of the /S/astra has a
special object of its own, viz. to show that the Vedanta-texts teach, on
the one hand, Brahman as connected with limiting conditions and forming
an object of devotion, and on the other hand, as being free from the
connexion with such conditions and constituting an object of knowledge.
The refutation, moreover, of non-intelligent causes different from
Brahman, which in I, 1, 10 was based on the uniformity of the meaning of
the Vedanta-texts, will be further detailed by the Sutrakara, who, while
explaining additional passages relating to Brahman, wil