smarand The atyakata-shwarana .has been she wn to be very helpful by the Bhagavad Gita in respect of determining the nature of the world that a man would reach. If more properly if swaraja pertaius to concentration on any particular deity, it will be an invocation to that deity to lead him on to freedom or Bliss. This will reveal a psychological set-up in the cousci . ousness, a psychological set which will reveal the type of personality that the soul has been building up, whether towards liberation or towards mundane enjoyment, 'breyas’ or rey¢s' as the Athenaised beautifully puts it. It is an act of choice HiAde under the great cloud of departure, the threat of death, and therefore revealing the inmost structure of the sou, its primary longing and conversion. That this choice could be made earlier and practised with assidity is not denied, .ibit the cruicial nyonent is iudeed the moment of departure, death, threat of possible physical annihilation. And such moments are 5piritual pointers to the status of the soul in its integral being Man's primary instinct is confronted with other desires aud the balance of death decides which side 1s heavier. Man is then alone weighed and measured.
STRUCTURE OF THE UPANISAD
It consists oftw० (parts) gdayyas, each of which contains three sections (walis). With the exception of the first two sen tences in the first part, the whole Upanisad is in metrical form Since the first adhyaya concludes with the following passage
- Nickets " it is sometimes held that the Upanisad ends
here and that the second adhy&y is a later addition. It is even claimed that the second adhyडूya merely expands the teaching of the first adhyya. The repetition of the last line (cd) in the first adhyya conirms the above view that the natural conclusion should bave been this alone. 'There is some differ- ence between what is stated there and the conclusion in the second adhyaya, ‘The real conclusion of the Upanisad seems to be the concluding verse of the second adhyaya (sixth vali: arty" protista ');
