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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thus the objects of meditation do not differ in character. — Here terminates the adhikara/za of 'what is equal/ 20. On account of connexion, thus elsewhere also. In the Brzhad-ara/zyaka (V, 5) it is said that Brahman is to be meditated upon as abiding within the orb of the sun and within the right eye ; and then the text mentions two secret names of Brahman — aham and ahar. Here the Purvapakshin holds that both these names are to be com- prehended in each of the two meditations * On account of connexion,' i. e. on account of the object of meditation, i. e. Brahman being one only, although connected with different abodes, it is ' thus elsewhere also/ i. e. the same conclusion which had been arrived at in the case of the Sandilya- vidyas, has to be accepted with regard to Brahman abiding in the sun and in the eye. The meditation is one only, and hence the two secret names apply to Brahman in both its abodes. — This view the next Sutra negatives. 21. Or not so, on account of difference. This is not so, for as Brahman is to be meditated upon in two different abodes, the meditations are separate. In both the ^Sa/^ilya-vidyas, on the other hand, Brahman is to be meditated upon as abiding within the heart. 22. The text also declares this. That the qualities of that which abides within the sun and that which abides in the eye are not to be combined, the text itself moreover shows by specially stating that the characteristics of the one are those of the other. For such a special transfer of qualities is needed only where the qualities are not of themselves established, i. e. where the two things are naturally different. — Here terminates the adhikara;/a of ' connexion/ Ill ADHYAYA, 3 PADA, 24. 643 23. And for the same reason the holding together and the pervading the sky.
2e. where the two things are naturally different. — Here terminates the adhikara;/a of ' connexion/ Ill ADHYAYA, 3 PADA, 24. 643 23. And for the same reason the holding together and the pervading the sky. In the Taittiriyaka and in the khilas of the Ra^ayaniyas we have the following passage : ' Gathered together are the powers among which Brahman is the oldest ; Brahman as the oldest in the beginning stretched out the sky. Brahman was born as the first of all beings ; who may rival that Brahman ? ' which declares that Brahman gathered together all the most ancient powers, that it pervades the sky, and so on. And as these attributes are not stated in connexion with any special meditation, we must infer that they are to be included in all meditations whatever on Brahman. — This prima facie view is controverted by the Sutra. The holding together of all powers, &c, although not mentioned in connexion with any special meditation, is not to be included in all meditations whatever, but to be connected with particular meditations ' on the same ground/ i. e. according to difference of place. Where those qualities have to be included must be decided on the ground of feasibility. The attribute of pervading the whole heaven cannot be included in a meditation on Brahman as abiding within a small place such as the heart, and hence the other attri- butes also which are stated together with the attribute mentioned cannot be included in those meditations. And when we find that in meditations on Brahman as abiding within a small place it is said that Brahman is greater than the earth, or that the ether within the heart is as great as the universal ether, these attributes cannot be taken in their literal sense and hence included in those meditations, but must be viewed as merely meant to glorify the object proposed for meditation. — Herewith terminates the adhi- kara/za of ' holding together/ 24. And although (they both be) meditations on man ; on account of others not being recorded. In the Taittiriyaka as well as the KAandogya, we meet with a meditation on man (purusha-vidya), in which parts of the sacrifice are fancifully identified with the parts of T t 2 644 VEDANTA-stiTRAS.
3And although (they both be) meditations on man ; on account of others not being recorded. In the Taittiriyaka as well as the KAandogya, we meet with a meditation on man (purusha-vidya), in which parts of the sacrifice are fancifully identified with the parts of T t 2 644 VEDANTA-stiTRAS. the human body. — Here the Purvapakshin maintains that these two meditations are identical ; for, he says, both meditations have the same name (purusha-vidya), and the same character as stated above ; and as the Taittiriyaka mentions no fruit of the meditation, the fruit declared in the K/iandogya. holds good for the Taittiriyaka also, and thus there is no difference of fruit. — This view the Sutra negatives. Although both meditations are meditations on man, yet they are separate ' on account of the others not being recorded/ i. e. on account of the qualities recorded in one jakha not being recorded in the other. For the Taittiriyaka mentions the three libations, while the .Oan- dogya does not, and so on. The character of the two meditations thus differs. And there is a difference of result also. For an examination of the context in the Taittiri- yaka shows that the purusha-vidya is merely a subordinate part of a meditation on Brahman, the fruit of which the text declares to be that the devotee reaches the greatness of Brahman ; while the .Oandogya meditation is an indepen- dent one, and has for its reward the attainment of long life. The two meditations are thus separate, and hence the details of one must not be included in the other. — Here terminates the adhikara^a of ' the meditation on man/ 25. On account of the difference of sense of piercing and so on. The text of the Atharvamkas exhibits at the beginning of their Upanishad some mantras, * Pierce the ^ukra, pierce the heart/ The followers of the Sama-veda read at the beginning of their rahasya-brahma/za ' O God Savitrz, pro- mote the sacrifice.' The Kanakas and the Taittiriyakas have ' May Mitra be propitious to us, may Varuwa be pro- pitious/ The wSa/yayanins have ' Thou art a white horse, a tawny and a black one ! ' The Kaushitakins have a Brahma^a referring to the Mahavrata-ceremony, ' Indra having slain VWtra became great/ The Kaushitakins also have a Mahavrata-brahma/za, ' Pra^apati is the year ; his Self is that Mahavrata/ The Va^*asaneyins have a Brahma^a referring to the Pravargya, ' The gods sat Ill ADHYAYA, 3 PADA, 26. 645 down for a sattra-celebration/ With reference to all this a doubt arises whether these mantras and the sacrificial works referred to in the Brahma//a texts form parts of the meditations enjoined in the Upanishads or not. — The Purvapakshin affirms this, on the ground that as the mantras and works are mentioned in the immediate neigh- bourhood of the meditations the idea of their forming parts of the latter naturally presents itself. Such mantras as
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thus the objects of meditation do not differ in character. — Here terminates the adhikara/za of 'what is equal/ 20. On account of connexion, thus elsewhere also. In the Brzhad-ara/zyaka (V, 5) it is said that Brahman is to be meditated upon as abiding within the orb of the sun and within the right eye ; and then the text mentions two secret names of Brahman — aham and ahar. Here the Purvapakshin holds that both these names are to be com- prehended in each of the two meditations * On account of connexion,' i. e. on account of the object of meditation, i. e. Brahman being one only, although connected with different abodes, it is ' thus elsewhere also/ i. e. the same conclusion which had been arrived at in the case of the Sandilya- vidyas, has to be accepted with regard to Brahman abiding in the sun and in the eye. The meditation is one only, and hence the two secret names apply to Brahman in both its abodes. — This view the next Sutra negatives. 21. Or not so, on account of difference. This is not so, for as Brahman is to be meditated upon in two different abodes, the meditations are separate. In both the ^Sa/^ilya-vidyas, on the other hand, Brahman is to be meditated upon as abiding within the heart. 22. The text also declares this. That the qualities of that which abides within the sun and that which abides in the eye are not to be combined, the text itself moreover shows by specially stating that the characteristics of the one are those of the other. For such a special transfer of qualities is needed only where the qualities are not of themselves established, i. e. where the two things are naturally different. — Here terminates the adhikara;/a of ' connexion/ Ill ADHYAYA, 3 PADA, 24. 643 23. And for the same reason the holding together and the pervading the sky.
2e. where the two things are naturally different. — Here terminates the adhikara;/a of ' connexion/ Ill ADHYAYA, 3 PADA, 24. 643 23. And for the same reason the holding together and the pervading the sky. In the Taittiriyaka and in the khilas of the Ra^ayaniyas we have the following passage : ' Gathered together are the powers among which Brahman is the oldest ; Brahman as the oldest in the beginning stretched out the sky. Brahman was born as the first of all beings ; who may rival that Brahman ? ' which declares that Brahman gathered together all the most ancient powers, that it pervades the sky, and so on. And as these attributes are not stated in connexion with any special meditation, we must infer that they are to be included in all meditations whatever on Brahman. — This prima facie view is controverted by the Sutra. The holding together of all powers, &c, although not mentioned in connexion with any special meditation, is not to be included in all meditations whatever, but to be connected with particular meditations ' on the same ground/ i. e. according to difference of place. Where those qualities have to be included must be decided on the ground of feasibility. The attribute of pervading the whole heaven cannot be included in a meditation on Brahman as abiding within a small place such as the heart, and hence the other attri- butes also which are stated together with the attribute mentioned cannot be included in those meditations. And when we find that in meditations on Brahman as abiding within a small place it is said that Brahman is greater than the earth, or that the ether within the heart is as great as the universal ether, these attributes cannot be taken in their literal sense and hence included in those meditations, but must be viewed as merely meant to glorify the object proposed for meditation. — Herewith terminates the adhi- kara/za of ' holding together/ 24. And although (they both be) meditations on man ; on account of others not being recorded. In the Taittiriyaka as well as the KAandogya, we meet with a meditation on man (purusha-vidya), in which parts of the sacrifice are fancifully identified with the parts of T t 2 644 VEDANTA-stiTRAS.
3And although (they both be) meditations on man ; on account of others not being recorded. In the Taittiriyaka as well as the KAandogya, we meet with a meditation on man (purusha-vidya), in which parts of the sacrifice are fancifully identified with the parts of T t 2 644 VEDANTA-stiTRAS. the human body. — Here the Purvapakshin maintains that these two meditations are identical ; for, he says, both meditations have the same name (purusha-vidya), and the same character as stated above ; and as the Taittiriyaka mentions no fruit of the meditation, the fruit declared in the K/iandogya. holds good for the Taittiriyaka also, and thus there is no difference of fruit. — This view the Sutra negatives. Although both meditations are meditations on man, yet they are separate ' on account of the others not being recorded/ i. e. on account of the qualities recorded in one jakha not being recorded in the other. For the Taittiriyaka mentions the three libations, while the .Oan- dogya does not, and so on. The character of the two meditations thus differs. And there is a difference of result also. For an examination of the context in the Taittiri- yaka shows that the purusha-vidya is merely a subordinate part of a meditation on Brahman, the fruit of which the text declares to be that the devotee reaches the greatness of Brahman ; while the .Oandogya meditation is an indepen- dent one, and has for its reward the attainment of long life. The two meditations are thus separate, and hence the details of one must not be included in the other. — Here terminates the adhikara^a of ' the meditation on man/ 25. On account of the difference of sense of piercing and so on. The text of the Atharvamkas exhibits at the beginning of their Upanishad some mantras, * Pierce the ^ukra, pierce the heart/ The followers of the Sama-veda read at the beginning of their rahasya-brahma/za ' O God Savitrz, pro- mote the sacrifice.' The Kanakas and the Taittiriyakas have ' May Mitra be propitious to us, may Varuwa be pro- pitious/ The wSa/yayanins have ' Thou art a white horse, a tawny and a black one ! ' The Kaushitakins have a Brahma^a referring to the Mahavrata-ceremony, ' Indra having slain VWtra became great/ The Kaushitakins also have a Mahavrata-brahma/za, ' Pra^apati is the year ; his Self is that Mahavrata/ The Va^*asaneyins have a Brahma^a referring to the Pravargya, ' The gods sat Ill ADHYAYA, 3 PADA, 26. 645 down for a sattra-celebration/ With reference to all this a doubt arises whether these mantras and the sacrificial works referred to in the Brahma//a texts form parts of the meditations enjoined in the Upanishads or not. — The Purvapakshin affirms this, on the ground that as the mantras and works are mentioned in the immediate neigh- bourhood of the meditations the idea of their forming parts of the latter naturally presents itself. Such mantras as
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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