18. For this very reason comparisons, such as reflected images of the sun and the like.

Because Brahman, although abiding in manifold places, ever possesses the twofold characteristics, and hence does not share the imperfections due to those places, scriptural texts illustrate its purity in the midst of inferior surroundings by comparing it to the sun reflected in water, mirrors, and the like. Compare e.g., 'As the one ether is rendered manifold by jars and the like, or as the one sun becomes manifold in several sheets of water; thus the one Self is rendered manifold by abiding in many places. For the Self of all beings, although one, abides in each separate being and is thus seen as one and many at the same time, as the moon reflected in water.'



19. But because it is not apprehended like water, there is no equality.

The 'but' indicates an objection.—The highest Self is not apprehended in earth and other places in the same way as the sun or a face is apprehended in water or a mirror. For the sun and a face are erroneously apprehended as abiding in water or a mirror; they do not really abide there. When, on the other hand, Scripture tells us that the highest Self dwells in the earth, in water, in the soul, &c., we apprehend it as really dwelling in all those places. That the imperfections caused by water and mirrors do not attach themselves to the sun or a face is due to the fact that the sun and the face do not really abide in the water and the mirror. Hence there is no real parallelism between the thing compared (the highest Self) and the thing to which it is compared (the reflected image).



20. The participation (on Brahman's part) in increase and decrease, due to its abiding within (is denied); on account of the appropriateness of both (comparisons), and because thus it is seen.

The comparison of the highest Self to the reflected sun and the rest is meant only to deny of the Self that it participates in the imperfections— such as increase, decrease, and the like—which attach to the earth and the other beings within which the Self abides.—How do we know this?— From the circumstance that on this supposition both comparisons are appropriate. In the scriptural text quoted above Brahman is compared to ether, which although one becomes manifold through the things—jars and so on—within it; and to the sun, which is multiplied by the sheets of water in which he is reflected. Now the employment of these comparisons— with ether which really does abide within the jars and so on, and with the sun which in reality does not abide in the water—is appropriate only if they are meant to convey the idea that the highest Self does not participate in the imperfections inherent in earth and so on. Just as ether, although connecting itself separately with jars, pots, and so on, which undergo increase and decrease, is not itself touched by these imperfections; and just as the sun, although seen in sheets of water of unequal extent, is not touched by their increase and decrease; thus the highest Self, although abiding within variously-shaped beings, whether non-sentient like earth or sentient, remains untouched by their various imperfections—increase, decrease, and so on—remains one although abiding in all of them, and ever keeps the treasure of its blessed qualities unsullied by an atom even of impurity.—The comparison of Brahman with the reflected sun holds good on the following account. As the sun is not touched by the imperfections belonging to the water, since he does not really abide in the water and hence there is no reason for his sharing those imperfections, thus the highest Self, which really abides within earth and the rest, is not affected by their imperfections; for as the nature of the highest Self is essentially antagonistic to all imperfection, there is no reason for its participating in the imperfection of others.—'And as this is seen.' This means—Since we observe in ordinary life also that comparisons are instituted between two things for the reason that although they do not possess all attributes in common, they yet have some attribute in common. We say, e. g. 'this man is like a lion.'—The conclusion from all this is that the highest Self, which is essentially free from all imperfections and a treasure as it were of all blessed qualities, in no way suffers from dwelling within the earth and the rest.

An objection is raised. In the Brihad-ranyaka, in the chapter beginning 'There are two forms of Brahman, the material and the immaterial,' the whole material world, gross and subtle, is at first referred to as constituting the form of Brahman, and next a special form of Brahman is mentioned: 'And what is the form of that Person? Like a saffron-coloured raiment,' &c. But thereupon the text proceeds, 'Now follows the teaching— not so, not so; for there is not anything else higher than this "not so. " 'This passage, referring to all the previously mentioned forms of Brahman by means of the word 'so,' negatives them; intimating thereby that Brahman is nothing else than pure Being, and that all distinctions are mere imaginations due to Brahman not knowing its own essential nature. How then can Brahman possess the twofold characteristics?—To this the next Stra replies.



21. For the text denies the previously declared so-muchness; and declares more than that.

It is impossible to understand the text 'not so, not so' as negativing those distinctions of Brahman which had been stated previously. If the text meant that, it would be mere idle talk. For none but a person not in his right mind would first teach that all the things mentioned in the earlier part of the section are distinctive attributes of Brahman—as which they are not known by any other means of proof—and thereupon deliberately negative his own teaching. Although among the things mentioned there are some which, in themselves, are known through other means of proof, yet they are not thus known to be modes of Brahman, and others again are known neither in themselves nor as modes of Brahman. The text therefore cannot merely refer to them as things otherwise known, but gives fundamental instruction about them. Hence the later passage cannot be meant as a sheer negation, but must be taken as denying the previously described 'so-muchness' of Brahman; i.e. the passage denies that limited nature of Brahman which would result from Brahman being viewed as distinguished by the previously stated attributes only. The word so refers to that limited nature, and the phrase not so therefore means that Brahman is not distinguished by the previously stated modes only. This interpretation is further confirmed by the fact that after that negative phrase further qualities of Brahman are declared by the text: 'For there is not anything higher than this not so. Then comes the name, the True of the True; for the prnas are the True, and he is the True of them.' That means: Than that Brahman which is expressed by the phrase 'not so' there is no other thing higher, i.e. there is nothing more exalted than Brahman either in essential nature or in qualities. And of that Brahman the name is the 'True of the True.' This name is explained in the next clause, 'for the prnas,' &c. The term prnas here denotes the individual souls, so called because the prnas accompany them. They are the 'True' because they do not, like the elements, undergo changes implying an alteration of their essential nature. And the highest Self is the 'True of the True' because while the souls undergo, in accordance with their karman, contractions and expansions of intelligence, the highest Self which is free from all sin knows of no such alternations. He is therefore more eminently true than they are. As thus the complementary passage declares Brahman to be connected with certain qualities, the clause 'not so, not so' (to which that passage is complementary) cannot deny that Brahman possesses distinctive attributes, but only that Brahman's nature is confined to the attributes previously stated.—Brahman therefore possesses the twofold characteristics. That the clause 'not so' negatives Brahman's being fully described by the attributes previously mentioned, was above proved on the ground that since Brahman is not the object of any other means of proof, those previous statements cannot refer to what is already proved, and that the final clause cannot therefore be meant to deny what the previous clauses expressly teach. The next Stra now confirms this circumstance of Brahman not lying within the sphere of the other means of proof.



22. That (is) unmanifested; for (this Scripture) declares.

Brahman is not manifested by other means of proof; for Scripture says, 'His form is not to be seen, no one beholds him with the eye' (Ka. Up. II, 6, 9); 'He is not apprehended by the eye nor by speech' (Mu. Up. III, 1, 8).



23. Also in perfect conciliation, according to Scripture and Smriti.

Moreover, it is only in the state of perfect conciliation or endearment, i.e. in meditation bearing the character of devotion, that an intuition of Brahman takes place, not in any other state. This Scripture and Smriti alike teach. 'That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses by him the Self can be gained. The Self chooses him as his own' (Ka. Up. I, 2, 23); 'When a man's nature has become purified by the serene light of knowledge, then he sees him, meditating on him as without parts' (Mu. Up. III, 1, 9). Smriti: 'Neither by the Vedas, nor austerities, nor gifts, nor by sacrifice, but only by exclusive devotion, may I in this form be known and beheld in truth and also entered into' (Bha. G. XI, 53,54). The scriptural text beginning 'Two are the forms of Brahman,' which declares the nature of Brahman for the purposes of devout meditation, cannot therefore refer to Brahman's being characterised by two forms, a material and an immaterial, as something already known; for apart from Scripture nothing is known about Brahman.



24. And there is non-difference (of the intention of Brahman's distinguishing attributes), as in the case of light; and the light (is) intuited as constituting Brahman's essential nature by repetition of the practice (of meditation).

That the clause 'not so' negatives not Brahman's possessing two forms, a material and an immaterial one, but only Brahman's nature being restricted to those determinations, follows therefrom also that in the vision of Vmadeva and others who had attained to intuition into Brahman's nature, the fact of Brahman having all material and immaterial beings for its attributes is apprehended in non-difference, i.e. in the same way as the fact of light (i.e. knowledge) and bliss constituting Brahman's essential nature. Compare the text 'Seeing this the Rishi Vmadeva understood, I am Manu and the sun' (Bri. Up. I, 4, 10). And that light and bliss constitute Brahman's nature was perceived by Vmadeva and the rest through repeated performance of the practice of devout meditation. In the same way then, i.e. by repeated meditation, they also became aware that Brahman has all material and immaterial things for its distinguishing modes.—The next Stra sums up the proof of Brahman's possessing twofold characteristics.



25. Hence (Brahman is distinguished) by what is infinite; for thus the characteristics (hold good).

By the arguments stated it is proved that Brahman is distinguished by the infinite multitude of blessed qualities. And this being so, it follows that Brahman possesses the twofold characteristics.—Here terminates the adhikarana of 'that which has twofold characteristics.'



26. But on account of twofold designation, as the snake and its coils.

It has been shown in the preceding adhikarana that the entire non- sentient universe is the outward form of Brahman. For the purpose of proving Brahman's freedom from all imperfection, an enquiry is now begun into the particular mode in which the world may be conceived to constitute the form of Brahman. Is the relation of the two like that of the snake and its coils; or like that of light and the luminous body, both of which fall under the same genus; or like that of the individual soul and Brahman, the soul being a distinguishing attribute and for that reason a part (amsa) of Brahman?—On the assumption of this last alternative, which is about to be established here, it has been already shown under two preceding Stras (I, 4, 23; II, 1, 14), that from Brahman, as distinguished by sentient and non-sentient beings in their subtle form, there originates Brahman as distinguished by all those beings in their gross form.

Which then of the alternatives stated above is the true one?—The material world is related to Brahman as the coils to the snake, 'on account of twofold designation.' For some texts declare the identity of the two: 'Brahman only is all this'; 'The Self only is all this.' Other texts again refer to the difference of the two: 'Having entered into these three deities with this jva-self, let me differentiate names and forms.' We therefore consider all non-sentient things to be special forms or arrangements of Brahman, as the coils are of a coiled-up snake or a coiled-up rope.



27. Or else like light and its abode, both being fire.

The or sets aside the other two alternatives. If Brahman itself only appeared in the form of non-sentient things—as the snake itself only constitutes the coils—both sets of texts, those which declare difference as well as those which declare the unchangeableness of Brahman, would be contrary to sense. We therefore, adopting the second alternative, hold that the case under discussion is analogous to that of light and that in which it abides, i.e. the luminous body. The two are different, but at the same time they are identical in so far as they both are fire (tejas). In the same way the non-sentient world constitutes the form of Brahman.



28. Or else in the manner stated above.

The but sets aside the two preceding alternatives. One substance may indeed connect itself with several states, but the former of the two alternatives implies that Brahman itself constitutes the essential nature of non-sentient matter, and thus there is no escape from the objections already stated under Stra 27. Let then the second alternative be adopted according to which Brahma-hood (brahmatva) constitutes a genus inhering in Brahman as well as in non-sentient matter, just as fire constitutes the common genus for light and luminous bodies. But on this view Brahman becomes a mere abstract generic character inhering in the Lord (isvara), sentient souls and non-sentient matter, just as the generic character of horses (asvatva) inheres in concrete individual horses; and this contradicts all the teaching of Sruti and Smriti (according to which Brahman is the highest concrete entity). We therefore hold that non-sentient matter stands to Brahman in the same relation as the one previously proved for the individual soul in Stra II, 3, 43; 46; viz. that it is an attribute incapable of being realised apart from Brahman and hence is a part (amsa) of the latter. The texts referring to the two as non-different may thus be taken in their primary sense; for the part is only a limited place of that of which it is a part. And the texts referring to the two as different may also be taken in their primary sense; for the distinguishing attribute and that to which the attribute belongs are essentially different. Thus Brahman's freedom from all imperfection is preserved.—Lustre is an attribute not to be realised apart from the gem, and therefore is a part of the gem; the same relation also holds good between generic character and individuals having that character, between qualities and things having qualities, between bodies and souls. In the same way souls as well as non-sentient matter stand to Brahman in the relation of parts.



29. And on account of denial.

Texts such as 'This is that great unborn Self, undecaying, undying' (Bri. Up. IV, 4, 25), 'By the old age of the body that does not age' (Ch. Up. VIII, 1, 5), deny of Brahman the properties of non-sentient matter. From this it follows that the relation of the two can only be that of distinguishing attribute and thing distinguished, and hence of part and whole. Brahman distinguished by sentient and non-sentient beings in their subtle state is the cause; distinguished by the same beings in their gross state is the effect: the effect thus is non-different from the cause, and by the knowledge of the causal Brahman the effect is likewise known. All these tenets are in full mutual agreement. Brahman's freedom from defects also is preserved; and this and Brahman's being the abode of all blessed qualities prove that Brahman possesses the 'twofold characteristics.'—Here terminates the adhikarana of 'the coils of the snake.'



30. (There is something) higher than that; on account of the designations of bridge, measure, connexion, and difference.

The Stras now proceed to refute an erroneous view based on some fallacious arguments, viz. that there is a being higher even than the highest Brahman, the supreme cause, material as well as operative, of the entire world—a refutation which will confirm the view of Brahman being free from all imperfections and a treasure as it were of countless transcendentally exalted qualities.—There is some entity higher than the Brahman described so far as being the cause of the world and possessing the twofold characteristics. For the text 'That Self is a bank (or bridge), a boundary' (Ch. Up. VIII, 4, 1) designates the Self as a bank or bridge (setu). And the term 'setu' means in ordinary language that which enables one to reach the other bank of a river; and from this we conclude that in the Vedic text also there must be meant something to be reached. The text further says that that bridge is to be crossed: 'He who has crossed that bridge, if blind,' &c.; this also indicates that there must be something to be reached by crossing. Other texts, again, speak of the highest Brahman as something measured, i.e. limited. 'Brahman has four feet (quarters), sixteen parts.' Such declarations of Brahman being something limited suggest the existence of something unlimited to be reached by that bridge. Further there are texts which declare a connexion of the bridge as that which is a means towards reaching, and a thing connected with the bridge as that to be reached: 'the highest bridge of the Immortal' (Svet. Up. VI, 19); 'he is the bridge of the Immortal' (Mu. Up. II, 2, 5). For this reason also there is something higher than the Highest.—And other texts again expressly state that being beyond the Highest to be something different: 'he goes to the divine Person who is higher than the Highest' (Mu. Up. III, 2, 8); 'by this Person this whole universe is filled; what is higher than that is without form and without suffering' (Svet. Up. III, 9-10). All this combined shows that there is something higher than the highest Brahman.—The next Stra disposes of this view.



31. But on account of resemblance.

The 'but' sets aside the prvapaksha. There is no truth in the assertion that from the designation of the Highest as a bridge (or bank) it follows that there is something beyond the Highest. For Brahman in that text is not called a bank with regard to something to be reached thereby; since the additional clause 'for the non-confounding of these worlds' declares that it is compared to a bridge or bank in so far as it binds to itself (setu being derived from si, to bind) the whole aggregate of sentient and non-sentient things without any confusion. And in the clause 'having passed beyond that bridge' the passing beyond means reaching; as we say, 'he passes beyond the Vedanta,' meaning 'he has fully mastered it.'



32. It subserves the purpose of thought; as in the case of the feet.

Where the texts speak of Brahman as having four quarters, and sixteen parts, or say that 'one quarter of him are all these beings' (Ch. Up. III, 12, 6), they do so for the purpose of thought, i.e. meditation, only. For as texts such as 'the Truth, knowledge, infinite is Brahman' teach Brahman, the cause of the world, to be unlimited, it cannot in itself be subject to measure. The texts referring to measure therefore aim at meditation only, in the same way as texts such as 'Speech is one foot (quarter) of him, breath another, the eye another, the mind another' (Ch. Up. III, 18, 2).—But how can something that in itself is beyond all measure, for the purpose of meditation, be spoken of as measured? To this the next Stra replies.



33. Owing to difference of place, as in the case of light, and so on.

Owing to the difference of limiting adjuncts constituted by special places, such as speech, and so on, Brahman in so far as connected with these adjuncts may be viewed as having measure; just as light and the like although spread everywhere may be viewed as limited, owing to its connexion with different places—windows, jars, and so on.



34. And on account of possibility.

Nor is there any truth in the assertion that, because texts such as 'he is the bridge of the Immortal' intimate a distinction between that which causes to reach and the object reached, there must be something to be reached different from that which causes to reach; for the highest Self may be viewed as being itself a means towards itself being reached; cp. 'The Self cannot be reached by the Veda, and so on; he whom the Self chooses by him the Self can be gained' (Ch. Up. I, 2, 23).



35. Thus, from the denial of anything else.

Nor can we allow the assertion that there is something higher than the highest because certain texts ('the Person which is higher than the highest'; 'beyond the Imperishable there is the highest,' &c.) refer to such a difference. For the same texts expressly deny that there is anything else higher than the highest—'than whom there is nothing else higher, than whom there is nothing smaller or larger' (Svet. Up. III, 9). So also other texts: 'For there is nothing else higher than this "not so"' (i.e. than this Brahman designated by the phrase 'not so'; Bri. Up. II, 3, 6); 'Of him none is the Lord, his name is great glory' (Mahnr. Up. I, 10).

But what then is the entity referred to in the text 'tato yad uttarataram '? (Svet. Up. III, 10)?—The passage immediately preceding (8), 'I know that great person, &c.; a man who knows him passes over death,' had declared that the knowledge of Brahman is the only way to immortality; and the clause (9), 'Higher than whom there is nothing else,' had confirmed this by declaring that Brahman is the Highest and that there is no other thing higher. In agreement herewith we must explain stanza 10 as giving a reason for what had been said, 'Because that which is the highest (uttarataram), viz. the Supreme Person is without form and without suffering, therefore (tatah) those who know him become immortal,' &c. On any other explanation stanza 10 would not be in harmony with stanza 8 where the subject is introduced, and with what is declared in stanza 9.—Analogously in the text 'He goes to the divine Person who is higher than the highest' (Mu. Up. III, 2, 8) 'the highest' means the aggregate soul (samash-purusha), which in a previous passage had been said to be 'higher than the high Imperishable' (II, 1, 2); and the 'higher' refers to the Supreme Person, with all his transcendent qualities, who is superior to the aggregate soul.



36. The omnipresence (possessed) by that, (understood) from the declaration of extent.

That omnipresence which is possessed 'by that,' i.e. by Brahman, and which is known 'from declarations of extent,' and so on, i.e. from texts which declare Brahman to be all-pervading, is also known from texts such as 'higher than that there is nothing.' Declarations of extent are e.g. the following: 'By this Person this whole Universe is filled' (Svet. Up. III. 9); 'whatever is seen or heard in this world, is pervaded inside and outside by Nryana' (Mahnr. Up.); 'The eternal, pervading, omnipresent, which the Wise consider as the source of all beings' (Mu. Up. I, 1, 6). The 'and the rest' in the Stra comprises passages such as 'Brahman indeed is all this,' 'The Self indeed is all this,' and the like. The conclusion is that the highest Brahman is absolutely supreme.— Here terminates the adhikarana of 'the Highest.'



37. From thence the reward; on account of possibility.

It has been shown, for the purpose of giving rise to a desire for devout meditation, that the soul in all its states is imperfect, while the Supreme Person to be reached by it is free from imperfections, the owner of blessed qualities and higher than everything else. Being about to investigate the nature of meditation, the Strakra now declares that the meditating devotee receives the reward of meditation, i.e. Release, which consists in attaining to the highest Person, from that highest Person only: and that analogously the rewards for all works prescribed by the Veda—whether to be enjoyed in this or the next world—come from the highest Person only. The Stra therefore says generally, 'from thence the reward.'—'Why so?'—'Because that only is possible.'

For it is he only—the all-knowing, all-powerful, supremely generous one— who being pleased by sacrifices, gifts, offerings, and the like, as well as by pious meditation, is in a position to bestow the different forms of enjoyment in this and the heavenly world, and Release which consists in attaining to a nature like his own. For action which is non- intelligent and transitory is incapable of bringing about a result connected with a future time.



38. And on account of scriptural declaration.

That he bestows all rewards—whether in the form of enjoyment or Release— Scripture also declares 'This indeed is the great, the unborn Self, the eater of food, the giver of wealth' (Bri. Up. IV, 4, 24); and 'For he alone causes delight' (Taitt. Up. II, 7).—Next a prim facie view is stated.



39. For the same reasons Jaimini (thinks it to be) religious action.

For the same reasons, viz. possibility and scriptural declaration, the teacher Jaimini thinks that religious works, viz. sacrifices, gifts, offerings, and meditation, of themselves bring about their rewards. For we observe that in ordinary life actions such as ploughing and the like, and charitable gifts and so on, bring about their own reward, directly or indirectly. And although Vedic works do not bring about their rewards immediately, they may do so mediately, viz. by means of the so-called aprva. This follows also from the form of the Vedic injunctions, such as 'He who is desirous of the heavenly world is to sacrifice.' As such injunctions enjoin sacrifices as the means of bringing about the object desired to be realised, viz. the heavenly world and the like, there is no other way left than to assume that the result (which is seen not to spring directly from the sacrifice) is accomplished by the mediation of the aprva.



40. But the former, Bdaryana (thinks), on account of the designation (of deities) as the cause.

The reverend Bdaryana maintains the previously declared awarding of rewards by the Supreme Person since the scriptural texts referring to the different sacrifices declare that the deities only, Agni, Vyu, and so on, who are propitiated by the sacrifices—which are nothing else but means to propitiate deities—are the cause of the rewards attached to the sacrifices. Compare texts such as 'Let him who is desirous of prosperity offer a white animal to Vyu. For Vyu is the swiftest god. The man thus approaches Vyu with his proper share, and Vyu leads him to prosperity.' And the whole instruction which the texts give, as to the means by which men desirous of certain results are to effect those results, is required on account of the injunctions only, and hence it cannot be doubted that it has reference to the injunctions. The apparatus of means to bring about the results thus being learnt from the text only, no person acquainted with the force of the means of proof will assent to that apparatus, as stated by the text, being set aside and an aprva about which the text says nothing being fancifully assumed. And that the imperative verbal forms of the injunctions denote as the thing to be effected by the effort of the sacrificer, only that which on the basis of the usage of language and grammatical science is recognised as the meaning of the root-element of such words as 'yajeta,' viz. the sacrifice (yga), which consists in the propitiation of a divine being, and not some additional supersensuous thing such as the aprva, we have already proved above (p. 153 ff.). Texts such as 'Vyu is the swiftest god' teach that Vyu and other deities are the bestowers of rewards. And that it is fundamentally the highest Self—as constituting the inner Self of Vyu and other deities—which is pleased by offerings, and bestows rewards for them is declared by texts such as 'Offerings and pious works, all this he bears who is the nave of the Universe. He is Agni and Vyu, he is Sun and Moon' (Mahnr. Up. I, 6, 7). Similarly in the antarymin-brhmana, 'He who dwells in Vyu, of whom Vyu is the body'; 'He who dwells in Agni,' &c. Smriti expresses itself similarly, 'Whatsoever devotee wishes to worship with faith whatsoever divine form, of him do I make that faith unshakable. Endued with such faith he endeavours to propitiate him and obtains from him his desires—those indeed being ordained by me' (Bha. G. VII, 21-22); 'For I am the enjoyer and the Lord of all sacrifices' (IX, 24)—where Lord means him who bestows the reward for the sacrifices. 'To the gods go the worshippers of the gods, and those devoted to me go to me' (VII, 23). In ordinary life men, by agriculture and the like, acquire wealth in various forms, and by means of this propitiate their king, either directly or through his officials and servants; and the king thereupon is seen to reward them in a manner corresponding to the measure of their services and presents. The Vednta-texts, on the other hand, give instruction on a subject which transcends the sphere of all the other means of knowledge, viz. the highest Person who is free from all shadow even of imperfection, and a treasure-house as it were of all exalted qualities in their highest state of perfection; on sacrifices, gifts, oblations, which are helpful towards the propitiation of that Person; on praise, worship, and meditation, which directly propitiate him; and on the rewards which he, thus propitiated, bestows, viz. temporal happiness and final Release.—Here terminates the adhikarana of 'reward.'



THIRD PDA.

1. What is understood from all the Vednta-texts (is one), on account of the non-difference of injunction and the rest.

The Stras have stated whatever has to be stated to the end of rousing the desire of meditation-concluding with the fact that Brahman bestows rewards. Next the question is introduced whether the vidys (i.e. the different forms of meditation on Brahman which the Vednta-texts enjoin) are different or non-different, on the decision of which question it will depend whether the qualities attributed to Brahman in those vidys are to be comprised in one act of meditation or not.—The first subordinate question arising here is whether one and the same meditation— as e.g. the vidy of Vaisvnara—which is met with in the text of several skhs, constitutes one vidy or several.—The vidys are separate, the Prvapakshin maintains; for the fact that the same matter is, without difference, imparted for a second time, and moreover stands under a different heading—both which circumstances necessarily attend the text's being met with in different skhs—proves the difference of the two meditations. It is for this reason only that a restrictive injunction, such as the one conveyed in the text, 'Let a man tell this science of Brahman to those only who have performed the rite of carrying fire on their head' (Mu. Up. III, 2, 10)—which restricts the impaiting of knowledge to the tharvanikas, to whom that rite is peculiar—has any sense; for if the vidys were one, then the rite mentioned, which is a part of the vidy, would be valid for the members of other skhs also, and then the restriction enjoined by the text would have no meaning.— This view is set aside by the Stra, 'What is understood from all the Vednta-texts' is one and the same meditation, 'because there is non- difference of injunction and the rest.' By injunction is meant the injunction of special activities denoted by different verbal roots—such as upsta 'he should meditate,' vidyt 'he should know.' The and the rest' of the Stra is meant to comprise as additional reasons the circumstances mentioned in the Prva Mmms-stras (II, 4, 9). Owing to all these circumstances, non-difference of injunction and the rest, the same vidy is recognised in other skhs also. In the Chandogya (V, 12, 2) as well as in the Vjasaneyaka we meet with one and the same injunction (viz. 'He should meditate on Vaisvnara'). The form (character, rpa) of the meditations also is the same, for the form of a cognition solely depends on its object; and the object is in both cases the same, viz. Vaisvnara. The name of the two vidys also is the same, viz. the knowledge of Vaisvnara. And both vidys are declared to have the same result, viz. attaining to Brahman. All these reasons establish the identity of vidys even in different skhs.—The next Stra refers to the reasons set forth for his view by the Prvapakshin and refutes them.



2. If it be said (that the vidys are not one) on account of difference, we deny this, since even in one (vidy there may be repetition).

If it be said that there is no oneness of vidy, because the fact of the same matter being stated again without difference, and being met with in a different chapter, proves the object of injunction to be different; we reply that even in one and the same vidy some matter may be repeated without any change, and under a new heading (in a different chapter); if, namely, there is difference of cognising subjects. Where the cognising person is one only, repetition of the same matter under a new heading can only be explained as meaning difference of object enjoined, and hence separation of the two vidys. But where the cognising persons are different (and this of course is eminently so in the case of different skhs), the double statement of one and the same matter explains itself as subserving the cognition of those different persons, and hence does not imply difference of matter enjoined.—The next Stra refutes the argument founded on a rite enjoined in the Mundaka.



3. For (the sirovrata) concerns the mode of the study of the Veda; also on account of (that rite) being a heading in the samkra; and the restriction is like that of the libations.

What the text says as to a restriction connected with the 'vow of the head,' does not intimate a difference of vidys. For that vow does not form part of the vidy. The restriction refers only to a peculiarity of the study of the Veda on the part of the tharvanikas, being meant to establish that they should possess that special qualification which the rite produces; but it does not affect the vidy itself. This is proved by the subsequent clause, 'a man who has not performed that rite may not read the text,' which directly connects the rite with the studying of the text. And it is further proved by the fact that in the book of the tharvanikas, called 'smkara,' that rite is referred to as a rite connected with the Veda (not with the special vidy set forth in the Mundaka), viz. in the passage, 'this is explained already by the Veda- observance' (which extends the details of the sirovrata, there called veda-vrata, to other observances). By the knowledge of Brahman (referred to in the Mundaka-text 'let a man tell this science of Brahman to those only,' &c.), we have therefore to understand knowledge of the Veda in general. And that restriction is 'like that of the libations'—i. e. it is analogous to the restriction under which the sava-libations, beginning with the Saptasrya-libation, and terminating with the Sataudana-libation, are offered in the one fire which is used by the followers of the Atharvan, and not in the ordinary three fires.



4. Scripture also declares this.

Scripture also shows that (identical) meditation is what all the Vednta- texts intimate. The Chndogya (VIII, 1, 1 ff.) declares that that which is within the small space in the heart is to be enquired into, and then in reply to the question what the thing to be enquired into is, says that it is the highest Self possessing the eight attributes, freedom from all evil and the rest, which is to be meditated upon within the heart. And then the Taittiriya-text, referring to this declaration in the Chndogya, says, 'Therein is a small space, free from all grief; what is within that is to be meditated upon' (Mahnr. Up. X, 23), and thus likewise enjoins meditation on the highest Self possessing the eight qualities. And this is possible only if, owing to unity of vidya, the qualities mentioned in the first text are included also in the meditation enjoined in the second text.—Having thus established the unity of meditations, the Stras proceed to state the practical effect of such unity.



5. (Meditation) thus being equal, there is combination (of gunas); on account of non-difference of purport in the case of what subserves injunction.

The meditation in all Vednta-texts thus being the same, the qualities mentioned in one text are to be combined with those mentioned in another; 'on account of non-difference of purport in the case of what subserves injunction.' We find that in connexion with certain injunctions of meditation—such as the meditation on Vaisvnara, or the small ether within the heart—the text of some individual Vednta-book mentions certain secondary matters (qualities, guna) which subserve that meditation; and as these gunas are connected with the meditation they are to be comprised in it, so that they may accomplish their aim, i.e. of subserving the meditation. For the same reason therefore we have to enclose in the meditation gunas mentioned in other Vednta-texts; for being also connected with the meditation they subserve it in the same way.—Here terminates the adhikarana of 'what is intimated by all Vednta-texts.



6. If it be said that there is difference on account of the text; we say no; on account of non-difference.

So far it has been shown that the non-difference of injunction, and so on, establishes the unity of meditations, and that owing to the latter the special features of meditation enjoined in different texts have to be combined. Next, an enquiry is entered upon whether in the case of certain particular meditations there actually exists, or not, that non- difference of injunction which is the cause of meditations being recognised as identical. A meditation on the Udgtha is enjoined in the text of the Chandogas, as well as in that of the Vjasaneyins (Ch. Up. I, 2; Bri. Up. I, 3); and the question arises whether the two are to be viewed as one meditation or not. The Prvapakshin maintains the former alternative. For, he says, there is no difference of injunction, and so on, since both texts enjoin as the object of meditation the Udgtha viewed under the form of Prna; since there is the same reward promised in both places, viz. mastering of one's enemies; since the form of meditation is the same, the Udgtha being in both cases viewed under the form of Prna; since the injunction is the same, being conveyed in both cases by the same verbal root (vid, to know); and since both meditations have the same technical name, viz. udgtha-vidy. The Stra states this view in the form of the refutation of an objection raised by the advocate of the final view. We do not admit, the objector says, the unity maintained by you, since the texts clearly show a difference of form. The text of the Vjasaneyins represents as the object of meditation that which is the agent in the act of singing out the Udgtha; while the text of the Chandogas enjoins meditation on what is the object of the action of singing out (i. e. the Udgtha itself). This discrepancy establishes difference in the character of the meditation, and as this implies difference of the object enjoined, the mere non- difference of injunction, and so on, is of no force, and hence the two meditations are separate ones.—This objection the Prvapakshin impugns, 'on account of non-difference.' For both texts, at the outset, declare that the Udgtha is the means to bring about the conquest of enemies (Let us overcome the Asuras at the sacrifices by means of the Udgtha' (Bri. Up.); 'The gods took the Udgtha, thinking they would with that overcome the Asuras'—Ch. Up.). In order therefore not to stultify this common beginning, we must assume that in the clause 'For them that breath sang out' (Bri. Up.), the Udgtha, which really is the object of the action of singing, is spoken of as the agent. Otherwise the term udgtha in the introductory passage ('by means of the Udgtha') would have to be taken as by implication denoting the agent (while directly it indicates the instrument).—Hence there is oneness of the two vidys.— Of this view the next Stra disposes.



7. Or not, on account of difference of subject-matter; as in the case of the attribute of being higher than the high, and so on.

There is no unity of the two vidys, since the subject-matter of the two differs. For the tale in the Chndogya-text, which begins 'when the Devas and the Asuras struggled together,' connects itself with the pranava (the syllable Om) which is introduced as the object of meditation in Chnd. I, 1, 1, 'Let a man meditate on the syllable Om as the Udgtha'; and the clause forming part of the tale,'they meditated on that chief breath as Udgtha.' therefore refers to a meditation on the pranava which is a part only of the Udgtha. In the text of the Vja- saneyins; on the other hand, there is nothing to correspond to the introductory passage which in the Chndogya-text determines the subject- matter, and the text clearly states that the meditation refers to the whole Udgtha (not only the pranava). And this difference of leading subject-matter implies difference of matter enjoined, and this again difference of the character of meditation, and hence there is no unity of vidys. Thus the object of meditation for the Chandogas is the pranava viewed under the form of Prna; while for the Vjasaneyins it is the Udgtri (who sings the Udgtha), imaginatively identified with Prna. Nor does there arise, on this latter account, a contradiction between the later and the earlier part of the story of the Vjasaneyins. For as a meditation on the Udgtri necessarily extends to the Udgtha, which is the object of the activity of singing, the latter also helps to bring about the result, viz. the mastering of enemies.—There is thus no unity of vidy, although there may be non-difference of injunction, and so on.— 'As in the case of the attribute of being higher than the high,' &c. In one and the same skh there are two meditations, in each of which the highest Self is enjoined to be viewed under the form of the pranava (Ch. Up. I, 6; I, 9), and in so far the two vidys are alike. But while the former text enjoins that the pranava has to be viewed under the form of a golden man, in the latter he has to be viewed as possessing the attributes of being higher than the high, and owing to this difference of attributes the two meditations must be held separate (a fortiori, then, those meditations are separate which have different objects of meditation).



8. If that be declared on account of name; (we object, since) that is also (where the objects of injunction differ).

If the oneness of the vidys be maintained on the ground that both have the same name, viz. udgtha-vidy, we point out that oneness is found also where the objects enjoined are different. The term agnihotra is applied equally to the permanent agnihotra and to that agnihotra which forms part of the sacrifice called 'Kundapyinm ayanam'; and the term udgtha is applied equally to the many different meditations described in the first prapthaka of the Chndogya.



9. And (this is) appropriate, on account of the extension.

Since the pranava, which is a part of the udgtha, is introduced as the subject of meditation in the first prapthaka of the Chndogya, and extends over the later vidys also, it is appropriate to assume that also in the clause 'the gods took the udgtha'—which stands in the middle—the term udgtha denotes the pranava. Expressions such as 'the cloth is burned' show that frequently the whole denotes the part.—The conclusion from all this is that in the Chndogya the object of meditation is constituted by the pranava—there termed udgtha—viewed under the form of prna; while in the Vjasaneyaka the term udgtha denotes the whole udgtha, and the object of meditation is he who produces the udgtha, i.e. the udgtri, viewed under the form of prna. And this proves that the two vidys are separate.—Here terminates the adhikarana of 'difference.'



10. On account of non-difference of everything, those elsewhere.

The Chndogya and the Vajasaneyaka alike record a meditation on Prana; the object of meditation being Prana as possessing the qualities of being the oldest and the best, and also as possessing certain other qualities such as being the richest, and so on (Ch. Up. V, 1; Bri. Up. VI, 1). In the text of the Kaushtakins, on the other hand, there is a meditation on Prna which mentions the former qualities ('being the best' and 'being the oldest'), but not the latter ('being the richest,' and so on). This, the Prvapakshin maintains, constitutes a difference between the objects of meditation, and hence between the meditations themselves.—This view the Stra sets aside 'on account of non- difference of everything, those elsewhere.' There is no difference of meditation. Those qualities, viz. being the richest, and so on, are to be meditated upon in the other place also, viz. in the meditation on Prna of the Kaushtakins; 'since there is non-difference of everything,' i.e. since the text of the Kaushtakins also exhibits the very same method, in all its details, for proving what it is undertaken to prove, viz. that Prna is the oldest and best. And for that proof it is required that Prna should be viewed as possessing also the quality of being the richest, and so on, and these qualities therefore have to be comprised in the meditation of the Kaushtakins also. Hence there is no difference of meditation.—Here terminates the adhikarana of 'non- difference of everything.'

In the same way as the meditation on Prna as the oldest and best cannot be accomplished without Prna being also meditated upon as the richest, and so on, and as hence these latter qualities have to be comprised in the meditation on Prna of the Kaushtakins, although they are not expressly mentioned there; thus those qualities of Brahman also, without which the meditation on Brahman cannot be accomplished, must be included in all meditations on Brahman—this is the point to be proved next.



11. Bliss and other qualities, as belonging to the subject of the qualities.

The point to be decided here is whether, or not, the essential qualities of Brahman are to be included in all meditations on the highest Brahman.— Since there is no valid reason for including in a meditation those qualities which are not expressly mentioned in the section containing that meditation, only those qualities which are thus expressly mentioned should be included!—This prim facie view is negatived by the Stra. The clause, 'on account of non-difference,' has to be carried on from the preceding Stra. As the 'subject of the qualities,' i.e. Brahman is the same in all meditations, the qualities which do not exist apart from their subject, viz. bliss, and so on, are to be comprised in all meditations.—But for the same reason then such qualities as 'having joy for its head' (Taitt. Up. II, 5) would also have to be included in all meditations on Brahman!—This the next Stra negatives.



12. Such qualities as having joy for its head, and so on, are not established, for if there were difference (of members) there would be increase and decrease.

The declaration that the essential qualities of Brahman are established for all meditations, does not imply that such attributes as 'having joy for its head' are equally established. For the latter are not qualities of Brahman, since they are mere elements in a figurative representation of Brahman under the form of an animal body. Otherwise, i.e. if Brahman really possessed different members, such as head, wings, and so on, it would be liable to increase and decrease, and this would be in conflict with texts such as 'the True, knowledge, infinite is Brahman.'—But if this reasoning holds good, then all the infinite qualities belonging to Brahman such as lordly power, generosity, compassion, and so on—all of which are incapable of existing apart from the subject to which they belong-would have to be comprehended in all those meditations on Brahman where they are not expressly mentioned; and this could not possibly be done, as those qualities are infinite in number.—This difficulty the next Stra removes.



13. But the others, on account of equality with the thing.

Those other qualities which are 'equal to the thing,' i. e. which are attributes determining the essential character of the thing, and therefore necessarily entering into the idea of the thing, must be included in all meditations, no less than the thing itself. To this class belong qualities such as true being, knowledge, bliss, purity, infinity, and so on. For of Brahman—which by texts such as 'that from which all these beings,' &c. had been suggested as the cause of the world—the essential definition is given in texts such as 'the True, knowledge, infinite is Brahman'; 'bliss is Brahman,' and others; and hence, in order that a true notion may be formed of Brahman as the object of meditation, such qualities as true being, bliss, and so on, have to be included in all meditations on Brahman. Such additional qualities, on the other hand, as e.g. compassion, which indeed cannot exist apart from the subject to which they belong, but are not necessary elements of the idea of Brahman, are to be included in those meditations only where they are specially mentioned.

But, an objection is raised, if 'having joy for its head' and the like are not qualities of Brahman, but merely serve the purpose of a figurative representation of Brahman, for what purpose then is this representation introduced? For if something is represented as something else, there must be some motive for doing so. Where, e.g. the sacred text compares the meditating devotee to a charioteer, its body and organs to a chariot, and so on, it does so for the purpose of assisting the subjection to the Self of the means of meditation, i.e. the body, the senses, and so on. But in the present case no such purpose is to be discerned, and hence it must needs be admitted that having joy for its head, and so on, are real qualities of Brahman.—The next Stra disposes of this difficulty.



14. For meditation, owing to the absence of purpose.

As no other purpose can be assigned, the text must be supposed to represent Brahman as having joy for its head, and so on, for the purpose of meditation. In order to accomplish the meditation on Brahman which is enjoined in the text 'he who knows (i.e. meditates on) Brahman reaches the Highest,' the text represents the Brahman consisting of bliss as made up of joy, satisfaction, &c., and compares these to the head, the wings, and so on. The Self of bliss, which is the inmost of all the Selfs mentioned in the text, is by this means represented to the mind in a definite shape; just as in the preceding sections the Self of food, the Self of breath, and the rest had similarly been represented in definite shapes, consisting of head, wings, and so on. As thus the qualities of having joy for its head, &c. are merely secondary marks of the Self of bliss, they are not necessarily included in each meditation that involves the idea of that Self.



15. And on account of the term 'Self.'

That this is so further follows from the fact that in the clause 'different from this is the inner Self consisting of bliss' the term 'Self is used. For as the Self cannot really possess a head, wings, and tail, its having joy for its head, and so on, can only be meant in a metaphorical sense, for the sake of easier comprehension.—But, in the preceding sections, the term Self had been applied to what is not of the nature of Self—the text speaking of the Self of breath, the Self of mind, and so on; how then are we able to determine that in the phrase 'the Self of bliss' the term Self denotes a true Self?—To this the next Stra replies.



16. There is reference to the Self, as in other places; on account of the subsequent passage.

In the clause,'different from that is the Self of bliss,' the term Self can refer to the highest Self only; 'as in other cases,' i.e. as in other passages—'the Self only was this in the beginning; it thought, let me send forth the worlds,' and similar ones—the term 'Self denotes the highest Self only.—But whereby is this proved?—'By the subsequent passagel, i.e. by the passage, 'he desired, may I be many, may I grow forth,'—which refers to the Self of bliss.



17. If it be said 'on account of connexion'; it may be so, on account of ascertainment.

But as in the preceding sections the term Self is seen to be connected with what is not of the nature of the Self, such as the Self of breath, and so on, it is not possible to draw a valid conclusion from the subsequent passage!—It is possible, the Stra replies, 'on account of ascertainment.' For the previous clause, 'from that Self there originated the Ether,' settles in the mind the idea of the highest Self, and that idea then is transferred in succession to the (so-called) Self of breath, the Self of mind, and so on, until it finally finds rest in the Self of bliss, beyond which there is no other Self; while at the same time the subsequent clause 'he desired' confirms the idea of the highest Self. The term Self thus connects itself from the beginning with things which are not true Selfs, because the highest Self is as it were viewed in them.—Here terminates the adhikarana of 'bliss and the rest.'



18. The new (thing is enjoined); on account of the statement of what has to be done.

The Stra discusses an additional question connected with the meditation on breath. Both texts—the Chndogya as well as the Vjasaneyaka-declare that water constitutes a dress for prana, and refer to the rinsing of the mouth with water. The doubt here arises whether what the texts mean to enjoin is the rinsing of the mouth, or a meditation on prna as having water for its dress.—The Prvapakshin maintains the former view; for, he says, the Vjasaneyaka uses the injunctive form 'he is to rinse,' while there is no injunctive form referring to the meditation; and what the text says in praise of the breath thus not being allowed to remain naked may be taken as a mere glorification of the act of rinsing. And as ordinary rinsing of the mouth, subsequent to eating, is already established by Smriti and custom, we must conclude that the text means to enjoin rinsing of the mouth of a different kind, viz. as auxiliary to the meditation on prna.—To this the Stra replies that what the text enjoins is the new' thing, i.e. the previously non-established meditation on water as forming the dress of prna. 'On account of the statement of what has to be done,' i.e. on account of the statement of what is not established—for only on the latter condition Scripture has a meaning. The beginning as well as the end of the Vjasaneyaka-text clearly refers to a meditation on the water used for rinsing as forming a dress for prna; and as rinsing is already established by Smriti and custom, we naturally infer that what the text enjoins is a meditation on breath as having the water used in rinsing for its dress. This also explains why the Chndogya-text does not mention the rinsing at all, but merely the clothing of breath with water.—Here terminates the adhikarana of 'the statement of what has to be done.'



19. And (the qualities) thus being equal, on account of non-difference.

In the book of the Vjasaneyaka, called Agnirahasya, we meet with a meditation on Brahman called Sndilyavidy; and there is also a Sndilya- vidy in the Brihadranyaka. The Prvapakshin holds that these two meditations are different since the latter text mentions qualities—such as Brahman being the lord of all—which are not mentioned in the former; the objects of meditation thus being different, the meditations themselves are different.—This the Stra negatives. The object of meditation is 'equal,' for both texts state the same qualities, such as 'consisting of mind,' and so on; and the additional qualities stated in the Brihad-ranyaka, such as the rulership of Brahman,'do not differ' from those equally stated by both texts, such as Brahman realising all its purposes, and so on. Thus the objects of meditation do not differ in character.—Here terminates the adhikarana of 'what is equal.'



20. On account of connexion, thus elsewhere also.

In the Brihad-ranyaka (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 Prvapakshin holds that both these names are to be comprehended 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 Sndilya-vidys, 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 Stra 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 Sndilya-vidys, 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 adhikarana of 'connexion,'



23. And for the same reason the holding together and the pervading the sky.

In the Taittiriyaka and in the khilas of the Rnyanyas 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 prim facie view is controverted by the Stra. 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 attributes 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 adhikarana 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 Chndogya we meet with a meditation on man (purusha-vidy), in which parts of the sacrifice are fancifully identified with the parts of the human body.—Here the Prvapakshin maintains that these two meditations are identical; for, he says, both meditations have the same name (purusha-vidy), and the same character as stated above; and as the Taittiryaka mentions no fruit of the meditation, the fruit declared in the Chndogya holds good for the Taittiryaka also, and thus there is no difference of fruit.—This view the Stra 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 skh not being recorded in the other. For the Taittiryaka mentions the three libations, while the Chndogya 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 Taittiryaka shows that the purusha-vidy 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 Chndogya meditation is an independent 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 adhikarana of 'the meditation on man.'



25. On account of the difference of sense of piercing and so on.

The text of the tharvanikas exhibits at the beginning of their Upanishad some mantras, 'Pierce the sukra, pierce the heart.' The followers of the Sma-veda read at the beginning of their rahasya- brhmana 'O God Savitri, promote the sacrifice.' The Kthakas and the Taittiryakas have 'May Mitra be propitious to us, may Varuna be propitious.' The Styyanins have 'Thou art a white horse, a tawny and a black one!' The Kaushtakins have a Brhmana referring to the Mahavrata- ceremony, 'Indra having slain Vritra became great.' The Kaushtakins also have a Mahvrata-brhmana. 'Prajpati is the year; his Self is that Mahvrata.' The Vjasaneyins have a Brhmana referring to the Pravargya, 'The gods sat down for a sattra-celebration.' With reference to all this a doubt arises whether these mantras and the sacrificial works referred to in the Brhmana texts form parts of the meditations enjoined in the Upanishads or not.—The Prvapakshin affirms this, on the ground that as the mantras and works are mentioned in the immediate neighbourhood of the meditations the idea of their forming parts of the latter naturally presents itself. Such mantras as 'pierce the heart' and works such as the pravargya may indeed—on the basis of direct statement (sruti), inferential mark (linga), and syntactical connexion (vkya), which are stronger than mere proximity—be understood to be connected with certain actions; but, on the other hand, mantras such as 'May Varuna be propitious' have no application elsewhere, and are suitable introductions to meditations. We therefore take them to be parts of the meditations, and hence hold that those mantras are to be included in all meditations.—This view the Stra sets aside 'on account of the difference of sense of piercing, and so on.' The inferential marks contained in texts such as 'pierce the sukra, pierce the heart'; 'I shall speak the right, I shall speak the true,' show that the mantras have an application in connexion with certain magical practices, or else the study of the Veda, and the like, and do not therefore form part of meditations. That is to say—in the same way as the mantra 'pierce the heart' enables us to infer that also the mantra 'pierce the sukra' belongs to some magical rite, so we infer from the special meaning of mantras such as 'I shall speak the right,' &c., that also mantras such as 'May Mitra be propitious' are connected with the study of the Veda, and do not therefore form part of meditations. That mantras of this kind and Brhmana passages relative to the Pravargya and the like are placed at the beginning of Upanishads is owing to their having, like the latter, to be studied in the forest.—Herewith terminates the adhikarana of 'piercing and the like.'



26. But in the case of the getting rid of (it has to be combined with the obtaining), as it is supplementary to statements of obtaining; as in the case of the kusas, the metres, the praise, and the singing. This has been explained.

The Chandogas read in their text 'Shaking off all evil as a horse shakes his hair, and shaking off the body as the moon frees herself from the mouth of Rhu, I obtain the world of Brahman' (Ch. Up. VIII, 13). The tharvanikas have 'He who knows, shaking off good and evil, free from passion, reaches the highest oneness.' The Styyanins have 'His sons obtain his inheritance, his friends the good, his enemies the evil he has done.' The Kaushtakins 'He shakes off his good and his evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done.' Two of these texts mention only the shaking off, on the part of him who knows, of his good and evil works; one mentions only the obtainment of these works, on the part of friends and enemies; and one mentions both these occurrences.—Now both the occurrences, although mentioned in several meditations, must be considered elements of all meditations: for whoever, on the basis of a knowledge of Brahman, reaches Brahman, necessarily leaves behind all his good and evil works, and those works unless thus left behind cannot be obtained by others. Meditation on those two matters therefore enters as an element into all meditations. The doubtful point, however, is whether there is option between the meditation on the abandonment of works, and that on the obtainment of works by others, and that on both these events; or whether in each case all these meditations are to be combined.—There is option, the Prvapakshin holds; for the reason that the texts make different declarations on this point. For, if the meditations had to be combined, there would be in each case meditation on both the matters mentioned; and as such double meditation is established by the Kaushitakin text, it would follow that the statements of the other texts are without meaning. Thus the only motive for the declarations made in different places can be to allow option. Nor must this conclusion be controverted on the ground that declarations of the same matter, made in different places, are made with reference to the difference of students severally reading the several texts; for this holds good in those cases only where identical statements are made in different texts; while in the case under discussion two skhs mention the abandonment of works, and one their passing over to other persons. Nor can you account for the difference of statement on the ground of difference of vidys; for you yourself maintain that the meditations in question form part of all meditations.—This view the Stra impugns, 'but where the getting rid of is mentioned,' &c. Where a text mentions either the abandonment only of works or only their being obtained by others, both these matters must necessarily be combined, since the statement as to the works being obtained forms a supplement to the statement of their being abandoned. For the former statement declares the place to which the good and evil works, got rid of by him who knows Brahman, are transferred.—This supplementary relation of two statements the Stra illustrates by some parallel cases. A clause in the text of the Styyanins, 'the kusas are the children of the udumbara tree,' forms a defining supplement to a more general statement in the text of the Kaushtakins, 'the kusas are the children of the tree.' The clause, 'the metres of the gods are prior,' defines the order of the metres which in other texts mentioning 'the metres of the gods and Asuras' had been left undefined, and therefore forms a supplement to those texts. Analogous is the relation of the clause, 'he assists the stotra of the shodasin when the sun has half risen,' to the less definite statement 'he assists with gold the stotra of the shodasin;' and the relation of the clause, 'the adhvaryu is not to sing,' to the general injunction 'all the priests join in the singing.' Unless we admit that one statement, which defines some other more general statement, may stand to the latter in a supplementary relation, we are driven to assume an optional proceeding, and this is objectionable as long as there is any other way open; according to a principle laid down in the Prva Mmms (X, 8, 15). As the clauses referring to the abandonment of the works, and those referring to their being taken up by others, thus form one connected whole, there is no such thing as mere abandonment and mere taking up, and hence there can be no option between the two. That the text of the Kaushtakins mentions both thus explains itself, on the ground that the several declarations of what is really only one and the same matter are directed to different hearers.—Here terminates the adhikarana of 'getting rid of.'



27. At departing; there being nothing to be reached. For thus others (also declare).

The further question arises whether the putting off of all good and evil deeds takes place only at the time when the soul leaves the body, or also after it has departed and is on its journey to the world of Brahman. The Prvapakshin holds the latter view, for, he says, the texts declare both. The Kaushtakins say that the soul shakes off its good and evil deeds when it crosses the river Viraj in the world of Brahman; while the Tndins say 'Shaking off all evil, and shaking off the body,' &c., which shows that the deeds are shaken off at the time when the soul leaves the body. And when the Styyanaka says that 'his sons obtain his inheritance, his friends his good deeds,' and so on, this also intimates that the deeds are shaken off at the time when the soul leaves the body. We therefore must conclude that a part of the deeds is left behind at the moment of death, and the remainder on the journey to the world of Brahman.—This view the Stra controverts. All the good and evil deeds of the dying man are left behind, without remainder, at the time when the soul parts from the body. For after the soul of him who knows has departed from the body, 'there is nothing to be reached,' i.e. there are no further pleasures and pains to be enjoyed as the result of good and evil deeds, different from the obtaining of Brahman, which is the fruit of knowledge. Thus others 'also declare that, subsequently to the soul's departure from the body, there is no enjoyment of any pain or pleasure different from the obtaining of Brahman. 'But when he is free of the body, then neither pleasure nor pain touches him'; 'Thus does that serene being, rising from this body, appear in its own form as soon as it has approached the highest light' (Ch. Up. VIII, 12, 1; 3); 'For him there is delay only so long as he is not freed (from the body); then he will be perfect' (VI, 14, 2).



28. As it is desired; on account of there being no contradiction of either.

The time when good and evil deeds are left behind thus having been determined on the basis of the reason of the thing, the several words of the passages must be construed as it is desired, i.e. so as not to contradict either, i.e. either the declaration of scripture or the reason of the thing. Thus in the text of the Kaushtakins the later clause, 'he shakes off his good and evil deeds,' must be taken as coming before the earlier passage 'having entered on that path of the gods.'— Here the Prvapakshin raises a new objection.



29. There is meaning of the soul's going (only) on the twofold hypothesis; for otherwise there is contradiction.

It is only on the hypothesis of a part of the good and evil works being left behind at the time of the soul's departure from the body, and another part later on, and the effacement of works thus taking place in a double way, that a sense can be found in the scriptural declaration of the soul proceeding on the path of the gods. For otherwise there would be a contradiction. For if all the works perished at the time of the soul's departure from the body, the subtle body also would perish, and if this were so, no going on the part of the mere Self would be possible. It is not therefore possible that at the time of the soul's departure from the body all works should perish without a remainder.—To this the next Stra replies.



30. (That assumption) is justified; on account of the perception of things which are marks of that; as in ordinary experience.

The assumption of all the works perishing at the time of 'departure' involves no contradiction; since we perceive, in the sacred texts, matters which are marks of connexion with a body even on the part of the soul which has divested itself of all its works and become manifest in its true nature. Compare 'Having approached the highest light he manifests himself in his true form'; 'He moves about there laughing, playing, and rejoicing'; 'He becomes a self-ruler, he moves about in all worlds according to his will'; 'He becomes one, he becomes three,' &c. (Ch. Up. VIII, 12, 3; VII, 25, 2; 26, 2). All these texts refer to the soul's connexion with a body. The soul therefore, joined to the subtle body, may proceed on the path of the gods, even after all its works have passed away. But how can the subtle body persist, when the works which originate it have passed away? Through the power of knowledge, we reply. Knowledge does not indeed by itself originate the subtle body, but it possesses the power of making that body persist, even after the gross body—which is the instrument for the experience of all ordinary pains and pleasures—and all works have passed away, so as thereby to make the soul capable of moving on the path of the gods, and thus to obtain Brahman which is the fruit of knowledge. 'As in ordinary life.' As in ordinary life, a tank, which may have been made with a view to the irrigation of rice-fields and the like, is maintained and used for the purpose of drawing drinking-water, and so on, even after the intentions which originally led to its being made have passed away.—Here an objection is raised. It may be admitted, that at the time when a man possessing true knowledge dies, all his works pass away without a remainder, and that the subtle body only remains, enabling him to move towards Brahman; but it cannot be held that the soul in that state does not experience pain and pleasure; for we know from sacred tradition that Vasishtha, Avntara-tamas, and others, who had reached intuition of the highest truth, entered after death on other embodiments, and experienced pain and pleasure due to the birth of sons, various calamities, and so on.—To this the next Stra replies.



31. Of those who have a certain office there is subsistence (of their works) as long as the office lasts.

We do not maintain that all those who have reached true knowledge divest themselves at the time of death of all their good and evil works; we limit our view to those who immediately after death attain to moving on the path, the first stage of which is light. Persons like Vasishtha, on the other hand, who are entrusted with certain offices, do not immediately after death attain to moving on the path beginning with light, since the duties undertaken by them are not completely accomplished. In the case of beings of this kind, who owing to particular deeds have been appointed to particular offices, the effect of the works which gave rise to the office does not pass away before those offices are completely accomplished; for the effect of a work is exhausted only through the complete enjoyment of its result. In the case of those persons, therefore, the effects of the works which gave rise to their office continue to exist as long as the office itself, and hence they do not after death enter on the path beginning with light.—Here terminates the adhikarana of 'passing away.'



32. There is no restriction (since) all (have to go on that path). (Thus) there is non-contradiction of sacred text and Smriti.

The question here is whether Brahman is to be reached on the path of the gods by those only who take their stand on those meditations which, like the Upakosala-vidy, describe that path, or by all who practise any of the meditations on Brahman. The Prvapakshin holds the former view, since there is no proof to show that in other vidys the going on that path is not mentioned, and since those other vidys-such as the texts 'and those who in the forest meditate on faith and austerities,'and' those who in the forest worship faith, the True' (Ch. Up. V, 10, 1; Bri. Up. VI, 2, 15)—suggest to the mind the idea of the knowledge of Brahman. This the Stra negatives. There is no restriction to that limited class of devotees, since all who carry on meditations have to go on that path. For on this latter assumption only text and inference, i.e. scripture and authoritative tradition, are not contradicted. As to scripture, the Chndogya and the Vjasaneyaka alike, in the Pakgni-vidy, declare that all those who practise meditation go on that path. In the Vjasaneyaka the words 'who know this' refer to those who practise the meditation on the five fires, while the following words 'those who in the forest meditate on faith and the True' refer to those who meditate on Brahman; and the text then goes on to say that all those devotees go to Brahman, on the path of the gods. Texts such as 'the True, knowledge, infinite is Brahman,' and 'the True must be enquired into,' prove that the term 'the True' denotes Brahman; and as in the Chndogya the term 'tapas' occurs in the corresponding place, we conclude that both these terms, viz. the True and tapas, denote nothing else but Brahman. Meditation on Brahman, preceded by faith, is mentioned elsewhere also; in the text which begins 'The True must be enquired into' we read further on 'Faith must be enquired into' (Ch. Up. VII, 18, 16; 19). Smriti also declares that all those who know Brahman proceed on the path of the gods, 'Fire, the light, the day, the bright fortnight, the six months of the sun's northern progress—proceeding by that road those who know Brahman go to Brahman' (Bha. G. VIII, 24). And there are many other Sruti and Smriti passages of this kind. The conclusion therefore is that the Upakosalavidy and similar texts merely refer to that going of the soul which is common to all vidys.—Here terminates the adhikarana of 'non-restriction.'



33. But the conceptions of the Imperishable are to be comprised (in all meditations). There being equality (of the Brahman to be meditated on) and (those conceptions) existing (in Brahman); as in the case of what belongs to the upasad. This has been explained.

We read in the Brihad-ranyaka (III, 8, 9),'O Grg, the Brhmanas call that the Akshara. It is neither coarse nor fine,' and so on. And in the Atharvana (Mu. Up. I, 1, 5) we have 'The higher knowledge is that by which the Akshara is apprehended. That which cannot be seen nor seized,' &c. The doubt here arises whether all the qualities there predicated of Brahman—called akshara, i.e. the Imperishable—and constituting something contrary in nature to the apparent world, are to be included in all meditations on Brahman, or only those where the text specially mentions them. The Prvapakshin advocates the latter view; for, he says, there is no authority for holding that the qualities which characterise one meditation are characteristic of other meditations also; and such negative attributes as are mentioned in those two texts do not—as positive qualities such as bliss do—contribute to the apprehension of the true nature of Brahman. What those two texts do is merely to deny of Brahman, previously apprehended as having bliss, and so on, for its essential qualities, certain qualities belonging to the empirical world, such as grossness, and so on; for all negation must refer to an established basis.—This view the Stra refutes. The ideas of absence of grossness, and so on, which are connected with Brahman viewed as the Akshara, are to be included in all meditations on Brahman. For the imperishable (akshara) Brahman is the same in all meditations, and qualities such as non-grossness enter into the conception of its essential nature. The apprehension of a thing means the apprehension of its specific character. But mere bliss, and so on, does not suggest the specific character of Brahman, since those qualities belong also to the individual soul. What is specifically characteristic of Brahman is bliss, and so on, in so far as fundamentally opposed to all evil and imperfection. The individual soul, on the other hand, although fundamentally free from evil, yet is capable of connexion with evil. Now being fundamentally opposed to evil implies having a character the opposite of grossness and all similar qualities which belong to the empirical world, material and mental. He therefore who thinks of Brahman must think of it as having for its essential nature bliss, knowledge, and so on, in so far as distinguished by absence of grossness and the like, and those qualities, being no less essential than bliss, and so on, must therefore be included in all meditations on Brahman.—The Stra gives an instance illustrating the principle that qualities (secondary matters) follow the principal matter to which they belong. As the mantra 'Agnir vai hotram vetu,' although given in the Sma-veda, yet has to be recited in the Yajur-veda style, with a subdued voice, because it stands in a subordinate relation to the upasad-offerings prescribed for the four-days 'sacrifice called Jamadagnya; those offerings are the principal matter to which the subordinate matter—the mantra—has to conform. This point is explained in the first section, i.e. in the Prva Mmms-stras III, 3, 9.—But this being admitted, it would follow that as Brahman is the principal matter in all meditations on Brahman, and secondary matters have to follow the principal matter, also such qualities as 'doing all works, enjoying all odours and the like,' which are mentioned in connexion with special meditations only, would indiscriminately have to be included in all meditations.—With reference to this the next Stra says.