). For here the text speaks of the pradhana, which is beyond
the great, describing it as possessing the same qualities which the
Sa@nkhya-sm/ri/ti ascribes to it, and designating it as the object of
perception. Hence we conclude that the pradhana is denoted by the term
avyakta.

To this we reply that the passage last quoted does represent as the
object of perception not the pradhana but the intelligent, i.e. the
highest Self. We conclude this from the general subject-matter. For that
the highest Self continues to form the subject-matter is clear from the
following reasons. In the first place, it is referred to in the passage,
'Beyond the person there is nothing, this is the goal, the highest
Road;' it has further to be supplied as the object of knowledge in the
passage, 'The Self is hidden in all beings and does not shine forth,'
because it is there spoken of as difficult to know; after that the
restraint of passion, &c. is enjoined as conducive to its cognition, in
the passage, 'A wise man should keep down speech within the mind;' and,
finally, release from the jaws of death is declared to be the fruit of
its knowledge. The Sa@nkhyas, on the other hand, do not suppose that a
man is freed from the jaws of death merely by perceiving the pradhana,
but connect that result rather with the cognition of the intelligent
Self.--The highest Self is, moreover, spoken of in all Vedanta-texts as
possessing just those qualities which are mentioned in the passage
quoted above, viz. absence of sound, and the like. Hence it follows,
that the pradhana is in the text neither spoken of as the object of
knowledge nor denoted by the term avyakta.

6. And there is question and explanation relative to three things only
(not to the pradhana).

To the same conclusion we are led by the consideration of the
circumstance that the Ka/th/avalli-upanishad brings forward, as subjects
of discussion, only three things, viz. the fire sacrifice, the
individual soul, and the highest Self. These three things only Yama
explains, bestowing thereby the boons he had granted, and to them only
the questions of Na/k/iketas refer. Nothing else is mentioned or
enquired about. The question relative to the fire sacrifice is contained
in the passage (Ka. Up. I, 1, 13), 'Thou knowest, O Death, the fire
sacrifice which leads us to Heaven; tell it to me, who am full of
faith.' The question as to the individual soul is contained in I, 1, 20,
'There is that doubt when a