other than the mere knowledge of the sense of sentences, and denoted by
'dhyana,' 'upasana' (i. e. meditation), and similar terms.

With this agree scriptural texts such as 'Having known it, let him
practise meditation' (Bri. Up. IV, 4, 21); 'He who, having searched out
the Self, knows it' (Ch. Up. VIII, 7, 1); 'Meditate on the Self as Om'
(Mu. Up. II, 2, 6); 'Having known that, he is freed from the jaws of
death' (Ka. Up. I, 3, 15); 'Let a man meditate on the Self only as his
world' (Bri. Up. I, 4, 15); 'The Self is to be seen, to be heard, to her
reflected on, to be meditated on' (Bri. Up. IV, 5, 6); 'That we must
search out, that we must try to understand' (Ch. Up. VIII, 7, 1).

(According to the principle of the oneness of purport of the different
sakhas) all these texts must be viewed as agreeing in meaning with the
injunction of meditation contained in the passage quoted from the Bri.
Up.; and what they enjoin is therefore meditation. In the first and
second passages quoted, the words 'having known' and 'having searched
out' (vijnaya; anuvidya) contain a mere reference to (not injunction of)
the apprehension of the meaning of texts, such apprehension subserving
meditation; while the injunction of meditation (which is the true
purport of the passages) is conveyed by the clauses 'let him practise
meditation' (prajnam kurvita) and 'he knows it.' In the same way the
clause 'the Self is to be heard' is a mere anuvada, i.e. a mere
reference to what is already established by other means; for a person
who has read the Veda observes that it contains instruction about
matters connected with certain definite purposes, and then on his own
account applies himself to methodical 'hearing,' in order definitely to
ascertain these matters; 'hearing' thus is established already. In the
same way the clause 'the Self is to be reflected upon' is a mere anuvada
of reflection which is known as a means of confirming what one has