Self of the being called Prâna; and from this we infer that the Self which is introduced as the general subject-matter of the section, in the clause 'He who knows the Self passes beyond death,' is different from the being called Prâna.--The contention that, because there is no question and answer as to something greater than Prâna, the instruction about the Self must be supposed to come to an end with the instruction about Prâna, is by no means legitimate. For that a new subject is introduced is proved, not only by those questions and answers; it may be proved by other means also, and we have already explained such means. The following is the reason why the pupil does not ask the question whether there is anything greater than Prâna. With regard to the non- sentient objects extending from name to hope--each of which surpasses the preceding one in so far as it is more beneficial to man--the teacher does not declare that he who knows them is an ativâdin; when, however, he comes to the individual soul, there called Prâna, the knowledge of whose true nature he considers highly beneficial, he expressly says that 'he who sees this, notes this, understands this is an ativâdin' (VII, 15, 4). The pupil therefore imagines that the instruction about the Self is now completed, and hence asks no further question. The teacher on the other hand, holding that even that knowledge is not the highest, spontaneously continues his teaching, and tells the pupil that truly he only is an ativâdin who proclaims the supremely and absolutely beneficial being which is called 'the True,' i.e. the highest Brahman. On this suggestion of the highest Brahman the pupil, desirous to learn its true nature and true worship, entreats the teacher, 'Sir, may I become an ativâdin by the True!' Thereupon the teacher--in order to help the pupil to become an ativâdin,--a position which requires previous intuition of Brahman--enjoins on him meditation on Brahman which is the means to attain intuition ('You must desire to know the True!'); next recommends to him reflection (manana) which is the means towards meditation ('You must desire to understand reflection'); then--taking it for granted that the injunction of reflection implies the injunction of 'hearing' the sacred texts which is the preliminary for reflecting-- advises him to cherish faith in Brahman which is the preliminary means towards hearing ('You must desire to understand faith'); after that tells him to practise, as a preliminary towards faith, reliance on Brahman ('You must desire to understand reliance'); next admonishes him, to apply himself to 'action,' i.e. to make the effort which is a preliminary requisite for all the activities enumerated ('You must desire to understand action'). Finally, in order to encourage the pupil to enter on all this, the teacher tells him to recognise that bliss constitutes the nature of that Brahman which is the aim of all his