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VEDANTA-SUTRAS.
the idea of Aditya and so on has to be superimposed on the subordinate part of the sacrifice, such as the Udgîtha, or vice versâ (i. e. whether Aditya should be meditated upon under the aspect of the Udgîtha, or vice versa).-The Purvapakshin holds the former view. For the general principle is that the lower being should be viewed under the aspect of the higher, and the Udgîtha and so on, which are parts of the sacrifices through which certain results are effected, are superior to the divinities who do not accomplish any result.-Of this view the Sûtra disposes. The ideas of Aditya and so on are to be superimposed on the 'members,' i. e. the Udgîtha and so on, which are constituent members of the sacrifices; because of the gods only superiority can be established. For it is only through the propitiation of the gods that sacrifices are capable of bringing about their results. The Udgîtha and the rest therefore are to be viewed under the aspect of Aditya and so on. Here terminates the adhikarana of the ideas of Aditya and so on.'
7. Sitting; on account of possibility.
It has been shown that that special form of cognitional activity which the Vedanta-texts set forth as the means of accomplishing final Release and which is called medita tion (dhyâna; upasana) has to be frequently repeated, and is of the nature of continued representation. A question now arises as to the way in which it has to be carried on. There being no special restrictive rule, the Pârvapakshin holds that the Devotee may carry it on either sitting or lying down or standing or walking.-This view the Sutra sets aside. Meditation is to be carried on by the Devotee in a sitting posture, since in that posture only the needful concentration of mind can be reached. Standing and walking demand effort, and lying down is conducive to sleep. The proper posture is sitting on some support, so that no effort may be required for holding the body up.
8. And on account of meditation.
Since, as intimated by the text,' the Self is to be medi
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