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VEDÂNTA-SOTRAS.
-This the Satra 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-aranyaka, 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-aranyaka (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 Parvapakshin 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 Sandilya. vidyâs, 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 Satra 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 Sandilya-vidyas, 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.'
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