Questions of King Milinda Part 01

SR No.: 007681
Original Sutra Author: N/A
Author: T W Rhys Davids
Publisher: Oxford
Publication Year: 1890
Total Pages: 2695
Language: English
Classification: Book_English
File Size: 47 MB

Page 730

III ADHYÂYA, 3 PÂDA, 58.
277
fallen.' And as the conclusion of the section clearly intimates a meditation on the aggregate Vaisvanara, the negation of such meditation could not be maintained as pûrvapaksha . The term 'pre-eminence' which the Sätra employs may moreover be explained as meaning (not mere preferability, but exclusive) authoritativeness.
58. (The vidyâs are) separate, on account of the difference of words and the like.
In the preceding adhikarana we have arrived at the conclusion that a meditation on Vaisvanara as a whole is the pre-eminent meaning of the text, although special results are stated for meditations on Sutegas and so on. On the ground of this it may be presumed that other meditations also which are enjoined by separate scriptural texts have to be combined into more general meditations. Moreover, we cannot acknowledge a separation of vidyas (acts of cognition ; meditations) as long as the object of cognition is the same ; for the object constitutes the character of a cognition in the same way as the material offered and the divinity to which the offering is made constitute the character of a sacrifice. Now we understand that the Lord forms the only object of cognition in a number of scriptural passages, although the latter are separate in enunciation; cp. e. g. 'He consisting of mind, whose body is prâna' (Kh. Up. III, 14, 2); Brahman is Ka, Brahman is Kha'(Kh. Up. IV, 10, 5); He whose wishes are true, whose purposes are true' (Kh. Up. VIII, 7, 3). Analogously one and the same Prâna is referred to in different texts; cp. Prâna indeed is the end of all' (Kh. Up. IV, 3, 3); Prâna indeed is the oldest and the best' (Kh. Up. V, 1, 1); Prâna is father, Prâna is mother' (Kh. Up. VII, 15, 1). And from the unity of the object of cognition there follows unity of cognition. Nor
* Yadobhayatropastisiddhantas tadâ vyastopastir evâtra samastopâstir eva vâ purvapakshah syân nâdya ity âha, spashte keti, dvitîyas ka tatrayukto vâkyopakramasthavyastopâstidhîvirodhât. Ân. Gi.
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