Satapatha Bramhana Part 05

SR No.: 007680
Original Sutra Author: N/A
Author: Julius Eggeling
Publisher: Oxford
Publication Year: 1900
Total Pages: 2017
Language: English
Classification: Book_English
File Size: 44 MB

Page 1888

680
VEDÂNTA-SOTRAS.
The meditations are different, on account of the difference of terms and the rest. The 'and the rest' comprises repetition (abhyasa), number (samkhya), quality (guna), subject-matter (prakriya), and name (nâmadheya ; cp. Pu. Mi. Sa. II, 2, 1 ff.). We meet in those meditations with difference of connexion, expressing itself in difference of words, and so on; which causes difference on the part of the meditations enjoined. The terms enjoining meditation, 'he knows,' he is to meditate' (veda ; upåsita), and so on, do indeed all of them denote a certain continuity of cognition, and all these cognitions have for their object Brahman only, but all the same those cognitions differ in so far as they have for their object Brahman, as variously qualified by special characteristics mentioned in the meditation; in one meditation he is spoken of as the sole cause of the world, in another as free from all evil, and so on. We therefore arrive at the decision that clauses which describe special forms of meditation having for their result the attainment to Brahman, and are complete in themselves, convey the idea of separate independent meditations, and thus effect separation of the vidyas. This entire question was indeed already decided in the Purva Mimamsa-sútras (II. 2, 1), but it is here argued again to the end of dispelling the mistaken notion that the Vedanta-texts aim at knowledge only, and not at the injunction of activities such as meditation. The meditations, therefore, are separate ones. --Here terminates the adhikarana of difference of words and the rest.'
57. Option, on account of the non-difference of result.
It has been proved that the meditation on that which truly is, the meditation on the small ether within the heart, and so on-all of which have for their result the attainment to Brahman-are separate meditations. The question now arises whether all these meditations should be combined by each meditating devotee, on account of such combination being useful to him; or wbether, in the absence of any use of such combination, they should be
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