to the
latter?--Non-sentient beings might, in the first place, be viewed as
special arrangements (sa/m/sthanavisesha/h/) of Brahman, as the coils
are of the body of the snake; for Brahman is designated as both, i.e.
sometimes as one with the world (Brahman is all this, &c.), sometimes as
different from it (Let me enter into those elements, &c.) (27).--Or, in
the second place, the relation of the two might be viewed as analogous
to that of light and the luminous object which are two and yet one, both
being fire (28).--Or, in the third place, the relation is like that
stated before, i.e. the material world is, like the individual souls
(whose case was discussed in II, 3, 43), a part--a/ms/a--of Brahman (29,
30).

Adhik. VII (31-37) explains how some metaphorical expressions, seemingly
implying that there is something different from Brahman, have to be
truly understood.

Adhik. VIII (38-41) teaches that the reward of works is not, as Jaimini
opines, the independent result of the works acting through the so-called
apurva, but is allotted by the Lord.

PADA III.

With the third pada of the second adhyaya a new section of the work
begins, whose task it is to describe how the individual soul is enabled
by meditation on Brahman to obtain final release. The first point to be
determined here is what constitutes a meditation on Brahman, and, more
particularly, in what relation those parts of the Upanishads stand to
each other which enjoin identical or partly identical meditations. The
reader of the Upanishads cannot fail to observe that the texts of the
different /s/akhas contain many chapters of similar, often nearly
identical, contents, and that in some cases the text of even one and the
same /s/akha exhibits the same matter in more or less varied forms. The
reason of this clearly is that the common stock of religious and
philosophical ideas which were in circulation at the time of the
composition of the Upanishads found separate expression in the different
priestly communities; hence the same speculations, legends, &c. reappear
in various places of the sacred Scriptures in more or less differing
dress. Originally, when we may suppose the members of each Vedic school
to have confined themselves to the study of their own sacred texts, the
fact that the texts of other schools contained chapters of similar
contents would hardly appear to call for special note or comment; not
any more than the circumstance that the sacrific