mentator Sri Rangarămänuja to remark that the word Brahman in the first two adjectives has a different meaning from the Brahman in the third adjective param Brāhmāniveşa- māņāh”. The Brahman in the first two means the Veda, whereas in the third it means the Supreme Being taught in the Veda. 4. As stated already this Upanisatis esoteric and mystical in the sense that there is difficulty of comprehending its central touching and this central doctrine could only be understood in the light of the answers given to particular questions it, however, following to the general tenor of the Upnisadic philosophy, counsels emancipation. It grants deeper insight into practices and the instructions given by the Sage Pippalada to the enquirers after truth to practise penance and others for a further period of one year in his Asram which are in keeping with the importance of that teaching regarding fundamental problems. 6. The First question 'WHO IS THE ORIGINATOR OR WHICH IS THE ORIGIN OF ALL, CREATURES?' poses the most important metaphysical question. Pippalada not merely answers this apparently simple question but also intimates further points about the process of creation itself. He says that Prajapati (Lord of Creatures) is the origin and that, being the cause, he creates a duality or pair which is called or father named symbolically, so as to be significant, as Rayi and prāna, which are stated to correspond to such terms as Moon and Sun (Candramas and Aditya), the form and form- less' the enjoyable and the enjoyer, food and eater of the food. The two terms are thus equations for Matter (prakrti) aud Son (Breath of Prāņa) (Purusa). Prajapati fills up the entire universe with this pair or rather the multiplicity issuing from. this pair through proliferation. Though this established through these two kinds of his off-spring Prajāpati remains the universal being; in a thousand ways he controls all of them. Thus it could be seen that Pippalāda considers that the question not only refers to the origination of all creatures but
