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I. In the beginning, this (universe) was but the self (Viraj) of a human form. He reflected and found nothing else
but himself. He first uttered, 'I am he.' Therefore he was called Aham (I). Hence, to this day, when a
person is addressed, he first says, 'It is I,' and then says the other name that he may have. Because he
was first and before this whole (band of aspirants) burnt all evils, therefore he is called Purusha. He who
knows thus indeed bums one who wants to be (Viraj) before him.
It has been explained that one attains the status of Hiranyagarbha through a combination of meditation
and rites. That the same result .is attained only through meditation on the vital force has also been stated
in the passage, 'This certainly wins the world,' etc. (1. iii. 28). The present section is introduced in order to
describe the excellent results of Vedic meditations and rites by setting forth the independence and other
powers of Hiranyagarbha, . who is himself the result of his past actions, in the projection, maintenance
and dissolution of the universe. The meditations and
rites that are prescribed in the ceremonial portion1 of the Vedas would thereby be extolled by implication.
The import, however, is this: The sum total of these results of meditation and rites belongs to the relative
world, for Viraj2 has been described as possessing fear, dissatisfaction, etc., has a body and organs, and
consists of gross, differentiated and transient objects.
This prepares the ground for what follows, since the knowledge of Brahman alone, which is going to be
described, can lead to liberation. For one who is not disgusted with things of the world consisting of a
variety of means and ends is not entitled to cultivate the knowledge of the unity of the Self, as one who is
not thirsty has no use for a drink. Therefore the delineation of the excellent results of meditation and rites
is meant to introduce the succeeding portion. It will also be said later on, 'Of all these, this Self alone
should be realised' (I. iv. 7), 'This Self is dearer than a son' (1. iv. 8), and so on.

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