it rise up.  Therefore let man worship it alone as uktha,’ refer to the pra/n/a aspect.  The introductory passage, ‘Now we shall explain how all things become one in that praj/n/a,’ and the subsequent passages, ’Speech verily milked one portion thereof; the word is its object placed outside;’ and, ’Having by praj/n/a taken possession of speech he obtains by speech all words &c.,’ refer to the praj/n/a aspect.  The Brahman aspect finally is referred to in the following passage, ’These ten objects have reference to praj/n/a, the ten subjects have reference to objects.  If there were no objects there would be no subjects; and if there were no subjects there would be no objects.  For on either side alone nothing could be achieved.  But that is not many.  For as in a car the circumference of the wheel is set on the spokes and the spokes on the nave, thus are these objects set on the subjects and the subjects on the pra/n/a.’  Thus we see that the one meditation on Brahman is here represented as threefold, according as Brahman is viewed either with reference to two limiting conditions or in itself.  In other passages also we find that devout meditation on Brahman is made dependent on Brahman being qualified by limiting adjuncts; so, for instance (Ch.  Up.  III, 14, 2), ’He who consists of mind, whose body is pra/n/a.’  The hypothesis of Brahman being meditated upon under three aspects perfectly agrees with the pra/n/a chapter[135]; as, on the one hand, from a comparison of the introductory and the concluding clauses we infer that the subject-matter of the whole chapter is one only, and as, on the other hand, we meet with characteristic marks of pra/n/a, praj/n/a, and Brahman in turns.  It therefore remains a settled conclusion that Brahman is the topic of the whole chapter.

Notes: 

[Footnote 32:  The subject is the universal Self whose nature is intelligence (ku); the object comprises whatever is of a non-intelligent nature, viz. bodies with their sense organs, internal organs, and the objects of the senses, i.e. the external material world.]

[Footnote 33:  The object is said to have for its sphere the notion of the ‘thou’ (yushmat), not the notion of the ‘this’ or ‘that’ (idam), in order better to mark its absolute opposition to the subject or Ego.  Language allows of the co-ordination of the pronouns of the first and the third person (’It is I,’ ‘I am he who,’ &c.; ete vayam, ame vayam asmahe), but not of the co-ordination of the pronouns of the first and second person.]

[Footnote 34:  Adhyasa, literally ‘superimposition’ in the sense of (mistaken) ascription or imputation, to something, of an essential nature or attributes not belonging to it.  See later on.]

[Footnote 35:  Natural, i.e. original, beginningless; for the modes of speech and action which characterise transmigratory existence have existed, with the latter, from all eternity.]

[Footnote 36:  I.e. the intelligent Self which is the only reality and the non-real objects, viz. body and so on, which are the product of wrong knowledge.]