The Sûtras have stated whatever has to be stated to the end of rousing the desire of meditation-concluding with the fact that Brahman bestows rewards. Next the question is introduced whether the vidyâs (i.e. the different forms of meditation on Brahman which the Vedânta-texts enjoin) are different or non-different, on the decision of which question it will depend whether the qualities attributed to Brahman in those vidyâs are to be comprised in one act of meditation or not.—The first subordinate question arising here is whether one and the same meditation— as e.g. the vidyâ of Vaisvânara—which is met with in the text of several sâkhâs, constitutes one vidyâ or several.—The vidyâs are separate, the Pûrvapakshin maintains; for the fact that the same matter is, without difference, imparted for a second time, and moreover stands under a different heading—both which circumstances necessarily attend the text's being met with in different sâkhâs—proves the difference of the two meditations. It is for this reason only that a restrictive injunction, such as the one conveyed in the text, 'Let a man tell this science of Brahman to those only who have performed the rite of carrying fire on their head' (Mu. Up. III, 2, 10)—which restricts the impaiting of knowledge to the Âtharvanikas, to whom that rite is peculiar—has any sense; for if the vidyâs were one, then the rite mentioned, which is a part of the vidyâ, would be valid for the members of other sâkhâs also, and then the restriction enjoined by the text would have no meaning.— This view is set aside by the Sûtra, 'What is understood from all the Vedânta-texts' is one and the same meditation, 'because there is non- difference of injunction and the rest.' By injunction is meant the injunction of special activities denoted by different verbal roots—such as upâsîta 'he should meditate,' vidyât 'he should know.' The and the rest' of the Sûtra is meant to comprise as additional reasons the circumstances mentioned in the Pûrva Mîmâmsâ-sûtras (II, 4, 9). Owing to all these circumstances, non-difference of injunction and the rest, the same vidyâ is recognised in other sâkhâs also. In the Châandogya (V, 12, 2) as well as in the Vâjasaneyaka we meet with one and the same injunction (viz. 'He should meditate on Vaisvânara'). The form (character, rûpa) of the meditations also is the same, for the form of a cognition solely depends on its object; and the object is in both cases the same, viz. Vaisvânara. The name of the two vidyâs also is the same, viz. the knowledge of Vaisvânara. And both vidyâs are declared to have the same result, viz. attaining to Brahman. All these reasons establish the identity of vidyâs even in different sâkhâs.—The next Sûtra refers to the reasons set forth for his view by the Pûrvapakshin and refutes them.
2. If it be said (that the vidyâs are not one) on account of difference, we deny this, since even in one (vidyâ there may be repetition).
If it be said that there is no oneness of vidyâ, because the fact of the same matter being stated again without difference, and being met with in a different chapter, proves the object of injunction to be different; we reply that even in one and the same vidyâ some matter may be repeated without any change, and under a new heading (in a different chapter); if, namely, there is difference of cognising subjects. Where the cognising person is one only, repetition of the same matter under a new heading can only be explained as meaning difference of object enjoined, and hence separation of the two vidyâs. But where the cognising persons are different (and this of course is eminently so in the case of different sâkhâs), the double statement of one and the same matter explains itself as subserving the cognition of those different persons, and hence does not imply difference of matter enjoined.—The next Sûtra refutes the argument founded on a rite enjoined in the Mundaka.
3. For (the sirovrata) concerns the mode of the study of the Veda; also on account of (that rite) being a heading in the samâkâra; and the restriction is like that of the libations.
What the text says as to a restriction connected with the 'vow of the head,' does not intimate a difference of vidyâs. For that vow does not form part of the vidyâ. The restriction refers only to a peculiarity of the study of the Veda on the part of the Âtharvanikas, being meant to establish that they should possess that special qualification which the rite produces; but it does not affect the vidyâ itself. This is proved by the subsequent clause, 'a man who has not performed that rite may not read the text,' which directly connects the rite with the studying of the text. And it is further proved by the fact that in the book of the Âtharvanikas, called 'sâmâkara,' that rite is referred to as a rite connected with the Veda (not with the special vidyâ set forth in the Mundaka), viz. in the passage, 'this is explained already by the Veda- observance' (which extends the details of the sirovrata, there called veda-vrata, to other observances). By the knowledge of Brahman (referred to in the Mundaka-text 'let a man tell this science of Brahman to those only,' &c.), we have therefore to understand knowledge of the Veda in general. And that restriction is 'like that of the libations'—i. e. it is analogous to the restriction under which the sava-libations, beginning with the Saptasûrya-libation, and terminating with the Sataudana-libation, are offered in the one fire which is used by the followers of the Atharvan, and not in the ordinary three fires.
4. Scripture also declares this.
Scripture also shows that (identical) meditation is what all the Vedânta- texts intimate. The Chândogya (VIII, 1, 1 ff.) declares that that which is within the small space in the heart is to be enquired into, and then in reply to the question what the thing to be enquired into is, says that it is the highest Self possessing the eight attributes, freedom from all evil and the rest, which is to be meditated upon within the heart. And then the Taittiriya-text, referring to this declaration in the Chândogya, says, 'Therein is a small space, free from all grief; what is within that is to be meditated upon' (Mahânâr. Up. X, 23), and thus likewise enjoins meditation on the highest Self possessing the eight qualities. And this is possible only if, owing to unity of vidya, the qualities mentioned in the first text are included also in the meditation enjoined in the second text.—Having thus established the unity of meditations, the Sûtras proceed to state the practical effect of such unity.
5. (Meditation) thus being equal, there is combination (of gunas); on account of non-difference of purport in the case of what subserves injunction.
The meditation in all Vedânta-texts thus being the same, the qualities mentioned in one text are to be combined with those mentioned in another; 'on account of non-difference of purport in the case of what subserves injunction.' We find that in connexion with certain injunctions of meditation—such as the meditation on Vaisvânara, or the small ether within the heart—the text of some individual Vedânta-book mentions certain secondary matters (qualities, guna) which subserve that meditation; and as these gunas are connected with the meditation they are to be comprised in it, so that they may accomplish their aim, i.e. of subserving the meditation. For the same reason therefore we have to enclose in the meditation gunas mentioned in other Vedânta-texts; for being also connected with the meditation they subserve it in the same way.—Here terminates the adhikarana of 'what is intimated by all Vedânta-texts.
6. If it be said that there is difference on account of the text; we say no; on account of non-difference.