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debated in each adhikarana, leaving untranslated the problematic words, each of which can refer to Brahman or some lesser reality: |
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I.1.12-19 Taittiriya 2.1-6a (cited above in full) |
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I.1.20-21 Chandogya 1.6.6: "Now, again, he, the Man that is seen in the sun, is golden in color." |
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I.1.22 Chandogya 1.9.1 "What is the goal of this world? The akasa;for all things certainly originate from the akasa." |
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I.1.23 Chandogya 1.11.5 "[The deity to be known] is the prana, for all things proceed toward and merge in prana, and from prana they emerge." |
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I.1.24-27 Chandogya 3.13.7 "Then that jyotis that shines in the excellent unsurpassable worlds above this heaven, above all beings, and above all the worlds, is this same jyotis that is within a human being." |
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I.1.28-31 Kausttaki 3.2 "I am prana, identified with consciousness. You meditate on me, who am of such stature, as long life and immortality." |
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The focus on difficult Chandogya textsfour of the sixis an important reason for the order of adhikaranas; Amalananda appeals to it directly in UMS I.1.23 as a possible justification for that adhikaranathe next part of the Chandogya is of course to be treated next.
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Typically, however, subtler reasons are identified for the sequence of adhikaranas. In UMS I.1.12-19 it was concludedwe saw Vacaspati's exposition of the conclusion abovethat the primary meaning of wordssuch as Brahman, -maya, and pucchaought to be kept, whenever possible; that conservative rule occasions the subsequent adhikaranas. Although in every case the question is whether or not an upanisadic text refers to Brahman, the basis for doubt and means of resolution keeps changing. I summarize the sequence as follows, relying primarily on Vacaspati: |
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I.1.20-21 In I.1.12-19, the five sheaths were the topic of discussion, graded means to knowledge of Brahman which is |
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