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IV ADHYAYA, 3 PÂDA, 2.
745
have to combine the details mentioned in different places into one whole. The two Khåndogya-texts—the one in the Upakosalavidya and the one in the Vidya of the five fires—describe exactly the same road. And in the Vidya of the five fires as given in the Brihad-aranyaka the same road, beginning with light, is also described, although there are differences in minor points; we therefore recognise the road described in the Khandogya. And in the other texts also we everywhere recognise the divinities of certain stages of the road, Agni, Åditya, and so on.--Here terminates the adhikarana of that which begins with light.'
2. From the year to Vayu; on account of nonspecification and specification.
In their description of the path beginning with light the Khandogas mention the year between the months and the sun, 'from the months to the year, from the year to the sun' (Kh. Up. V, 10, 1); while the Vagasaneyins mention, in that very place, the world of the Gods, 'from the months to the world of the Gods, from the world of the Gods to the sun' (Bri. Up. VI, 2, 15). Now, as the two paths are identical, we have to supplement cach by the additional item given in the other (and the question then arises whether the order of the stages be 1. months, 2. year, 3. world of the Gods, 4. sun; or 1. months, 2. world of the Gods, 3. year, 4. sun). The year and the world of the Gods are equally entitled to the place after the months in so far as textual declaration goes ; for both texts say from the months. But we observe that the advance is throughout from the shorter periods of time to the longer ones ('from the day to the bright fortnight, from the bright fortnight to the six months of the northern progress'), and as therefore the year naturally presents itself to the mind immediately after the six months, we decide that the order is—months, year, world of the Gods, sun.-In another place (Bri. Up. V, 10) the Vågasaneyins mention the wind as the stage preceding the sun ('the wind makes room for him-he mounts upwards ; he comes to the sun '). The Kaushitakins, on the other hand, place the world of the
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