stated before, i.e. the material world is, like the individual souls
(whose case was discussed in II, 3, 43), a part--a/ms/a--of Brahman (29,
30).

Adhik. VII (31-37) explains how some metaphorical expressions, seemingly
implying that there is something different from Brahman, have to be
truly understood.

Adhik. VIII (38-41) teaches that the reward of works is not, as Jaimini
opines, the independent result of the works acting through the so-called
apûrva, but is allotted by the Lord.


PÂDA III.


With the third pâda of the second adhyâya a new section of the work
begins, whose task it is to describe how the individual soul is enabled
by meditation on Brahman to obtain final release. The first point to be
determined here is what constitutes a meditation on Brahman, and, more
particularly, in what relation those parts of the Upanishads stand to
each other which enjoin identical or partly identical meditations. The
reader of the Upanishads cannot fail to observe that the texts of the
different /s/âkhâs contain many chapters of similar, often nearly
identical, contents, and that in some cases the text of even one and the
same /s/âkhâ exhibits the same matter in more or less varied forms. The
reason of this clearly is that the common stock of religious and
philosophical ideas which were in circulation at the time of the
composition of the Upanishads found separate expression in the different
priestly communities; hence the same speculations, legends, &c. reappear