1. 11.) PRASHUPANISHADORYA 18 atasman na sumur punartante: (here) meditators' is to be supplied (as subject). The meaning is. Those who go by the northern path return pot after attaining the supreme Self as stated in the passage' "But after attaining me, O Arjuna, there is no birth again there afterwards." (Gita IX.16). esah: the Supreme Self mentioned already as Prajapati in the passage (I. 4) "Prajapati (was desirous of off spring" etc. nirodhan: prevention: is he who puts an end to the return (to birth) of him who has attained Him. Therefore it is right to say that in the case of the soul who meditating on Him has attained Him, the Supreme Soul called Prajāpati, has no return (to birth-cycle). This is the idea. Since in this passage by the pronoun 'esa' Prajāpati is referred to, the word atman in the previous passage) atmā. nam anavisya' has reference to Prajapati alone. Therefore it can be seen that Vyāsārya bearing all this is his mind has said in the section sarva-vyäkhyäna' (Śri Bhasya I. 4 stb adhikarana) that "since in the passage: 'tapasă na punarā- vartante' there is made mention of non-return' to one who had gone by the path of Light etc., he who is mentioned as Prajāpati in the passage prajäkāmo......'(I. 4) is the supreme Brahman. tat (tasmin): In respect of that Prajāpati of the form of the year eşa slokah : the verse that follows (is quoted) 1.1. Pancapādam pitaram dvādasākrtim diva ahuh pare' ardhe purişinam: atheme anya u pare vicakşanam sapta akte sadara ahur arpitam iti. Some say that the Father with five feet (and twelve forms and having a cover lies in the place beyond heaven. Then 1. The original in the Srutaprakaseke has 'anävyttii......' 2. cf. RV. J. 164, 12. 8. S. roudors it as 'full of water' cf. Trauma of RY. I. 4. 12
