from another scriptural passage also, viz. Ke. Up. I, 5, 'That which is not expressed by speech and by which speech is expressed that alone know as Brahman, not that which people here adore.' The remark that the statement about the difference of pra/n/a and praj/n/a (contained in the passage, 'Together they dwell in this body, together they depart') does not agree with that interpretation according to which pra/n/a is Brahman, is without force; for the mind and the vital air which are the respective abodes of the two powers of cognition and action, and constitute the limiting conditions of the internal Self may be spoken of as different. The internal Self, on the other hand, which is limited by those two adjuncts, is in itself non-differentiated, so that the two may be identified, as is done in the passage 'pra/n/a is praj/n/a.' The second part of the Sutra is explained in a different manner also[134], as follows: Characteristic marks of the individual soul as well as of the chief vital air are not out of place even in a chapter whose topic is Brahman. How so? 'On account of the threefoldness of devout meditation.' The chapter aims at enjoining three kinds of devout meditation on Brahman, according as Brahman is viewed under the aspect of pra/n/a, under the aspect of praj/n/a, and in itself. The passages, 'Meditate (on me) as life, as immortality. Life is pra/n/a,' and 'Having laid hold of this body it makes 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