________________ linol -lothereas nididhyasana is a rigorous method to be pursued for a long time. These two cannot be taken as alternativan pathsfvikalpa saton aloining the same goal. i This view is supported by the fact that the very Upanisadic texts dealing with the upaya" no mortisa to moksa, employ the terms darsana and upasana as interchangeable words in one and the same passage. Thus, in the Chandogya Upanisad discussing the manner of doing upasana on Brahman, the passage commences with the statement 'mano brahmeti upasita'16 which means 'Brahman is to be contemplated as manas', by using the term 'upasita'. While concluding this passage, it is stated: 'ya evam veda" meaning 'he who knows thus'. The term veda is used here in place of upasana mentioned at the commencement. Taking into consideration the context of the passage, veda at the concluding statement means the same as upa sana used in the beginning. In another passage of the Chandogya Upanisad referring to the greatness of Raikva, the opening sentence states: 'yastat veda tat sa veda 18 meaning 'what Raikva knows that is to be known' etc. While concluding this narration it is stated: "Whatever devata you contemplate (tvam upaste)"9, tell me in detail about the same deity". In this passage, unlike the previous one, the term veda is used at the beginning and the word upaste is used at the end. If we take into consideration both these passages, it is obvious that according to the Upanisads, vedana and upasana bear the same meaning. Otherwise it would amount to the admission of two different means for moksa and it is unlikely that the Upanisads prescribe two different means for attaining the same goal. Further, according to Ramanuja, the different terms used in the Upanisads such as upasana, dhyana, smrti-santati, vedana and darsana are to be taken to mean the same as bhakti referred to in the Gita and implied in the text of the Mundaka as pointed out earlier. The main reason for this conclusion is that if these terms are understood differently, it would amount to the admission of several means (upayas) to moksa. Since the goal to be achieved is the same, the means cannot be different. It should therefore be admitted that all these terms bear the same import. According to the principle of interpretation laid down by the Mimamsakas, when different terms are used in the same context, the general term should be taken to bear the meaning of the specific term. Accordingly in the presen/jnana, darsana, vedana, dhyana, upasana, dhruva-smrti which are employed in the Upanisads as upaya for moksa, are treated as general terms whereas bhakti mentioned in the Bhagavad-gita as upaya jo moksa is taken as a Star 16 Ch. Up. III-18 17 Ch. Up. TI.. 18 18 Ch. Up. TV-1-4 ! Ch. Up. IV-2-2 -to.
