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VEDANTA-SUTRAS.
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by means of the term 'knowing' (vedana), which is synonymous with meditating (dhyâna, upâsana). That these terms are so synonymous appears from the fact that the verbs vid, upås, dhyâi are in one and the same text used with reference to one and the same object of knowledge. A text begins, e. g. 'Let him meditate (upâsîta) on mind as Brahman,' and concludes 'he who knows (veda) this shines, warms,' &c. (Kh. Up. III, 18). In the same way the knowledge of Raikva is at first referred to by means of vid, 'He who knows (veda) what he knows is thus spoken of by me,' and further on by means of upås, 'teach me the deity on which you meditate' (Kh. Up. IV, 1, 2). Similarly texts which have the same meaning as the text 'He who knows Brahman reaches the Highest-viz. 'the Self should be seen, be heard, be reflected on, be meditated upon (nididhyâsitavya)'—'Then he sees him meditating (dhyâyamâna) on him as without parts' (Mu. Up. III, 1, 8), and others-use the verb dhyâi to express the meaning of vid. Now dhyâi means to think of something not in the way of mere representation (smriti), but in the way of continued representation. And upås has the same meaning; for we see it used in the sense of thinking with uninterrupted concentration of the mind on one object. We therefore conclude that as the verb 'vid' is used interchangeably with dhyâi and upâs, the mental activity referred to in texts such as 'he knows Brahman' and the like is an often-repeated continuous representation.
2. And on account of an inferential mark.
Inferential mark here means Smriti. Smriti also declares that that knowledge which effects Release is of the nature of continued representation. Meditation therefore has to be repeated.-Here terminates the adhikarana of 'repetition.'
3. But as the Self; this (the ancient Devotees) acknowledge (since the texts) make (them) apprehend (in that way).
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