the Praṭiṣhtha of Parabrahmam; he does not call himself Parabrahmam, but only its image or manifestation.
The only other passage in which Kṛṣhṇa refers to the same subject is chapter xv, verse 6:
That is my supreme abode (ḍhamā), which neither sun, nor moon, nor fire illumines. Those who enter it do not return.
There again he speaks of paḍam and refers to Parabrahmam as his abode. I believe that these are all the statements that refer to Parabrahmam in this book, and they are sufficient to indicate its position pretty clearly, and to show the nature of its connection with the Logos. I shall now proceed to point out the passages in which reference is made to the Logos itself.
Strictly speaking, the whole of this book may be called the book of the philosophy of the Logos. There is hardly a page which does not, directly or indirectly, refer to it. There however, a few important and significant passages to which it is desirable that I should refer you, so that you may see whether what I have said about the nature and functions of the Logos, and its connection with humanity and the human soul, is supported by the teachings of this book. Let us turn to chapter iv, and examine the meaning of verses 5 to 11:
O Arjuna, I and thou have passed through many births. I know all of them, but thon dost not know, O harasser of foes.
