rahman. 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 padas 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. (Ch. 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 purvapakshin 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), 'He is without breath, without mind, pure.'--But, it may be
objected, the passage, 'All this indeed is Brahman,' mentions Brahman
directly; how then can you suppose that the embodied Self forms the
object of meditation?--This objection does not apply, the purvapakshin
rejoins, because the passage does not aim at enjoining meditation on
Brahman, but rather at enjoining calmness of mind, the sense being:
because Brahman is all this, tajjalan, let a man meditate with a calm
mind. That is to say: because all this aggregate of effects is Brahman
only, springing from it, ending in it, and breathing in it; and because,
as everything constitutes one Self only, there is no room for passion;
therefore a man is to meditate with a calm mind. And since the sentence
aims at enjoining calmness of mind, it cannot at the same time enjoin
meditation on Brahman[136]; but meditation is separately enjoined in the
clause, 'Let him form the determination, i.e. reflection.' And thereupon
the subsequent passage, 'He who consists of mind, whose body is breath,'
&c. states the object of the meditation in words indicatory of the
individual soul. For this reason we maint