________________
F
1
:
1
I
f
III ADHYAYA, 3 PÂDA, 36.
657
Sutra subjoins a parallel instance. 'As in the case of instruction.' As in the vidya of that which truly is (Kh. Up. VI, 1 ff.), question and reply are iterated several times, in order to set forth the various greatness and glory of Brahman. Thus the two sections under discussion are of the same nature, in so far as setting forth that the one Brahman which is the inner Self of all is the cause of all life and raised beyond all imperfections; and hence they constitute one meditation only.-To this a new objection is raised. The two sections may indeed both refer to the highest Brahman; nevertheless there is a difference of meditation, as according to the one Brahman is to be meditated upon as the cause of all life, and according to the other as raised above all defects; this difference of character distinguishes the two meditations. And further there is a difference of interrogators; the first question being asked by Ushasta, the second by Kahola.
36. There is interchange (of ideas), for the texts distinguish; as in other cases.
There is no difference of vidyâ because both questions and answers have one subject-matter, and because the one word that possesses enjoining power proves the connexion of the two sections. Both questions have for their topic Brahman viewed as the inner Self of all; and in the second question the word 'eva' ('just,' 'very') in 'Tell me just that Brahman,' &c., proves that the question of Kahola has for its subject the Brahman, to the qualities of which the question of Ushasta had referred. Both answers again refer to the one Brahman, viewed as the Self of all. The idea of the injunction of the entire meditation again is suggested in the second section only, 'Therefore a Brahmana, after he has done with learning, is to wish to stand by real strength.' The object of meditation being thus ascertained to be one, there must be effected a mutual interchange of the ideas of Ushasta and Kahola, i. e. Ushasta's conception of Brahman being the cause of all life must be entertained by the interrogating Kahola also; and vice versâ the conception of Kahola as to Brahman being beyond hunger,
[48]
Uu
Digitized by Google
