16 KENOPANISUAD - FOURTH KHANDA 7 VI, & TADDHA TADVANAJ NISIA TADVANAD ITYUPASITAVYAM. SA YA ETAD EVAX VEDABHI HAINAM SARVASI BIOTINI SAMVAŃCHANTI. That (Brahman) is Vana' by name. One should meditate upon It as Vana. He who knows this thus, him all beings fully seek. Tad tad canam : That Brabman possessing such greatness is of the name of Vana because of Its being Vananisa desire: able, covetable. Therefore that Bralıman siould be meditated upon as Vana. This is the meaning, The teacher then teaches the fruit of the meditation (of It) as Vana. The meaning is that he (meditator) is desired by all' IV. 7. UPANIŞADAM BHO BROLIITI. UKTI TA UPANIŞAD, BRÄUMIM VAVA TA UPANIŞADAM ABRUMETL (The pupil) then asked "Please teach me the Upanişad." (Teacher) replies: “We have taught you the Upanișad. Verily the Upanışad that relates to Brahman." Whilst the fact remains that one attains strength through the Self (Brahman), on the pupil having asked “Please teach me the Upanisad which declares the means of attaining God's grace which causes the attainmeut of Brahman," the other (namely teacher) says "We have taught you the Upanişad that relates to Brahmau " 1 Sankasa. Tadranam . tasya tanan tad-oanam. Atas tadvanum nuīma frakhitam Brahma, 2 IV 7. Brukmint se jaterpreted in santara's Viky.s-bhāşsa to read the Upam sad that belongs to the Brahttan caste Adhuna brabain VATA te tubluram brabniano brahmanajateh Upadişadam abrump rakyrimab ityartha in his Pada-dhassa he says that tapas, tarma, etc, are not in any way required by the Upaarsada fready taagột as helpfof to the Inow[eige ro far instructed, as he finds that the Upanisadic isstraction concludes fiere alone : napa rradhradam Idamı yato 'ogadraktavgamityba. Tasyai tapo dama it sådı. satyam rakteryati uejats acárgtua. na taktopadişace beşataya talekhakih sadhardolatábhipriyena I, Kichlu brahmardytpräptsupaya buprarena
