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Page 70 tion (samanvaya) have helped us to begin tracing a path from the singular details of exegesis through various constructions of a broader coherence in the Advaita, toward a more sophisticated comprehension of the Text that is the basis for a full engagement in Advaita. The larger understanding thus made available remains always a construction posterior to acts of reading, and intended for those who read. We conclude these observations with a similar view of the whole Text; in light of the preceding textual comments and cautions, it is now possible to view the whole, to outline it. Here is the Advaita description of the Text as divided into padas and adhyayas: 46 Adhyaya I: The harmonization of scripture (samanvaya) I.1.1-11 Introduction: the object of Advaita, the source of its right knowledge, and its claim about the single, identifiable meaning of the upanisads I.1.12-I.4 Treatment of scripture texts which are unclear on first reading, in order to show that the important major texts unanimously point to Brahman as source of the world, major goal of knowledge, etc. Adhyaya II: The removal of contradiction (virodha): II.1 The coherent, reasonable nature of the Advaita system II.2 The incoherence and unreasonableness of other systems Adhyaya III: Meditation as the means to liberation (sadhana) III.1 The cosmology of meditation III.2 The nature of the self, Brahman, and the connection of the two III.3 The use of the upanisads in meditation
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