Book Title: Questions of King Milinda Part 02
Author(s): T W Rhys Davids
Publisher: Oxford


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Page 1229
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216
VEDÂNTA-SOTRAS.
mention only those points which are not mentioned in the Agnirahasya, as e.g. he is the Lord of all;' while it ought not to mention what is already mentioned in the Agnirahasya, as e.g. the Self's consisting of mind -Not so, we reply. Only the repetition, in one passage, of what is already mentioned in the other passage enables us to recognise the vidya. The Brihad-aranyaka-passage, by mentioning some common qualities, first enables us to recognise the Sândilya-vidyâ, and then teaches certain particulars with reference to the latter; how otherwise should we know that the Bri.-passage is meant to enjoin particulars for the Sândilya-vidya? Moreover, as in a passage which has a purpose of its own in so far as it teaches something not yet established, a reference to something already established is justified on the ground of its being a (so-called) nityânuvada, we cannot overlook the recognition (of the identity of the passage with another one) which is rendered possible through that anuvâda. Hence, although the two passages belong to one and the same Såkhà, they yet constitute one vidyâ only, and their particulars have to be combined into one whole.
20. Thus in other cases also, on account of the connexion (of particulars with one and the same vidya).
We read in the Brihad-aranyaka (V, 5), 'The true is Brahman,' and, further on, 'Now what is the true, that is the Aditya, the person that dwells in yonder orb, and the person in the right eye. Having thus declared the different abodes of that true Brahman with reference to the gods and with reference to the body, and having, in what follows, identified its body with the sacred syllables (bhůh, &c.), the text teaches its two secret names (upanishad), Its secret name is ahar' with reference to the gods; and its secret name is aham' with reference to the body.--A doubt here arises whether these two secret names are both to be applied to the deva-abode of Brahman as well as to its bodily abode, or only one name to each.
The above Satra maintains the půrvapaksha view. Just as certain particulars though recorded elsewhere are yet
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