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


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Page 1235
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222
VEDÂNTA-SOTRAS.
teaching in the first place that man is the sacrifice, and in the second place that the Self and the other beings enumerated are the sacrificer and so on. And as we see that the passage, 'Of him who thus knows,' &c., follows upon some instruction about the knowledge of the Self coupled with samnyasa, we apprehend that the Taittirîyaka-chapter is not an independent vidyå but merely supplementary to the instruction previously given. In agreement with this conclusion we observe that the Taittirîyaka promises only one result for both chapters, viz. the one stated in the passage, 'He obtains the greatness of Brahman. On the other hand the text embodying the purusha-vidyâ in the Khåndogya is an independent text; for we see that an independent result is attached to it, viz. an increase of length of life, 'He who knows this lives on to a hundred and sixteen years.'-Hence the particulars mentioned in the purusha-vidyâ of another Sâkhâ, such as formulas of prayer, mantras and so on, are not to be combined with the Taittirîya-text of the vidya.
25. Because the matter (of certain mantras) such as piercing and so on is different (from the matter of the approximate vidyâs) (the former have not to bé combined with the latter).
At the beginning of an Upanishad of the Atharvanikas the following mantra is recorded, ' Pierce him (the enemy) whole, pierce his heart : crush his veins, crush his head; thrice crushed,' &c. At the beginning of the Upanishad of the Tåndins we have the mantra, O God Savitar, produce the sacrifice. At the beginning of that of the Satyayanins, “Thou hast a white horse and art green as grass,' &c.; at the beginning of that of the Kathas and the Taittirîyakas, May Mitra be propitious to us and Varuna,' &c. At the beginning of the Upanishad of the Vagasaneyins we have a Brâhmana-passage about the pravargya-ceremony, 'The gods indeed sat down to a sattra;' and at the beginning of that of the Kaushîtakins there is a Brâhmana-passage about the agnishtoma, 'Brahman indeed is the Agnishtoma, Brahman is that day; through Brahman they pass into
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