Introduction behaviour of the sincere aspirant, the staunch devotee and the man, whose mind is firmly rooted in the Sup- reme and the man who has gone beyond the sphere of influences of the Strands¹-The technique of vanqui- shing the foes in the form of craving and anger and methodology of controlling the ever-volatile flickering mind'-The nature of the Brahman, the Supreme and its All-inclusiveness - The clues for compre- hending that All-inclusive nature-The nature and utility of meditating on the dichotomy of the Self and the body-mind-intellect equipment The Bhakti, XXXI (F. n. 11. Contd. from p. xxx) had been difference of opinion regarding the import and implication of this passage. Ag's view in this regard may be better appreciated in the light of the observations of Sankara, Vacaspati Miśra and Anandagiri in the Brahma- dhikarana of the BS (IV, iv, 5-7), where the disagreeing views of Jaimini, Audulomi and Badarāyaṇa on this matter are recorded. 1. Ch. II, 57-73; IV, 19-23; V, 19-28; XII, 13-20; XIV, 22-26. 2. Ch. III, 39-48. 3. Ch, VI, 25-29, 36-49. 4. Ch. VI, 21-24; XI. 5. Ch. VII, 7-12; X. 6. I.e. the Ksetra-Kṣetrajña-Vibhaga as described in ch. XIII. The following may be added here. A section of the Taittiriya Upanisad (II and III) commences with an analysis of this Ksetra-Kṣetrajña-Vibhaga otherwise known as Pañcakośa-vivecana (distinguishing the Self from the Five sheaths) for the benefit of a seeker and it ends with recording his unique final experience: 'I am food and- food-eater too' (अहमन्तम्, अहमन्नाद:) ' - an experience in which the man of realisation recognises his oneness with (Contd. in p. xxxii
