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644
VEDÂNTA-SÓTRAS.
the human body.—Here the Pârvapakshin maintains that these two meditations are identical ; for, he says, both meditations have the same name (purusha-vidya), and the same character as stated above; and as the Taittiriyaka mentions no fruit of the meditation, the fruit declared in the Khåndogya holds good for the Taittirîyaka also, and thus there is no difference of fruit.—This view the Satra negatives. Although both meditations are meditations on man, yet they are separate on account of the others not being recorded,' i. e. on account of the qualities recorded in one såkhà not being recorded in the other. For the Taittiriyaka mentions the three libations, while the K låndogya does not, and so on. The character of the two meditations thus differs. And there is a difference of result also. For an examination of the context in the Taittiriyaka shows that the purusha-vidya is merely a subordinate part of a meditation on Brahman, the fruit of which the text declares to be that the devotee reaches the greatness of Brahman ; while the Khândogya meditation is an independent one, and has for its reward the attainment of long life. The two meditations are thus separate, and hence the details of one must not be included in the other. Here terminates the adhikarana of the meditation on man.'
25. On account of the difference of sense of piercing and so on.
The text of the Atharvanikas exhibits at the beginning of their Upanishad some mantras, Pierce the sukra, pierce the heart. The followers of the Sâma-veda read at the beginning of their rahasya-brahmana 'O God Savitri, promote the sacrifice.' The Kathakas and the Taittiriyakas have ‘May Mitra be propitious to us, may Varuna be propitious. The Satyayanins have 'Thou art a white horse, a tawny and a black one!' The Kaushitakins have a Brahmana referring to the Mahâvrata-ceremony, 'Indra having slain Vritra became great. The Kaushitakins also have a Mahavrata-brahmana, ' Pragâ pati is the year; his Self is that Mahâvrata. The Vågasaneyins have a Brâhmana referring to the Pravargya, 'The gods sat
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