states particulars about this origination of the universe from Brahman. 'Brahman swells through brooding'; through brooding, i.e. thought--in agreement with a later text, 'brooding consists of thought'--Brahman swells, i.e. through thought in the form of an intention, viz. 'may I become many,' Brahman becomes ready for creation. From it there springs first 'anna,' i.e. that which is the object of fruition on the part of all enjoying agents, viz. the non-evolved subtle principles of all elements. From this 'anna' there spring successively breath, mind, and all other effected things up to work, which is the means of producing reward in the form of the heavenly world, and Release. The last sloka of the first chapter thereupon first states the qualities, such as omniscience and so on, which capacitate the highest Brahman for creation, and then declares that from the indestructible highest Brahman there springs the effected (kârya) Brahman, distinguished by name and form, and comprising all enjoying subjects and objects of enjoyment.--The first sloka of the second chapter declares first that the highest Brahman is absolutely real ('That is true'), and then admonishes those who desire to reach the indestructible highest Self, which possesses all the blessed qualities stated before and exists through itself, to turn away from other rewards and to perform all those sacrificial works depending on the three sacred fires which were seen and revealed by poets in the four Vedas and are incumbent on men according to caste and âsrama. The section 'this is your path' (I, 2, 1) up to 'this is the holy Brahma-world gained by your good works' (I, 2, 6) next states the particular mode of performing those works, and declares that an omission of one of the successive works enjoined in Druti and Smriti involves fruitlessness of the works actually performed, and that something not performed in the proper way is as good as not performed at all. Stanzas 7 and ff. ('But frail in truth are those boats') declare that those who perform this lower class of works have to return again and again into the Samsâra, because they aim at worldly results and are deficient in true knowledge. Stanza 8 ('but those who practise penance and faith') then proclaims that works performed by a man possessing true knowledge, and hence not aiming at worldly rewards, result in the attainment of Brahman; and stanzas 12 a, 13 ('having examined all these worlds') enjoin knowledge, strengthened by due works, on the part of a man who has turned away from _mere_ works, as the means of reaching Brahman; and due recourse to a teacher on the part of him who is desirous of such knowledge.--The first chapter of the second section of the Upanishad (II, 1)then clearly teaches how the imperishable highest Brahman, i.e. the highest Self--as constituting the Self of all things and having all things for its body--has all things for its outward form and emits all things from itself.