In the Brihad-âranyaka (V, 5) it is said that Brahman is to be meditated upon as abiding within the orb of the sun and within the right eye; and then the text mentions two secret names of Brahman—aham and ahar. Here the Pûrvapakshin holds that both these names are to be comprehended in each of the two meditations 'On account of connexion,' i.e. on account of the object of meditation, i.e. Brahman being one only, although connected with different abodes, it is 'thus elsewhere also,' i. e. the same conclusion which had been arrived at in the case of the Sândilya-vidyâs, has to be accepted with regard to Brahman abiding in the sun and in the eye. The meditation is one only, and hence the two secret names apply to Brahman in both its abodes.—This view the next Sûtra negatives.
21. Or not so, on account of difference.
This is not so, for as Brahman is to be meditated upon in two different abodes, the meditations are separate. In both the Sândilya-vidyâs, on the other hand, Brahman is to be meditated upon as abiding within the heart.
22. The text also declares this.
That the qualities of that which abides within the sun and that which abides in the eye are not to be combined, the text itself moreover shows by specially stating that the characteristics of the one are those of the other. For such a special transfer of qualities is needed only where the qualities are not of themselves established, i.e. where the two things are naturally different.—Here terminates the adhikarana of 'connexion,'
23. And for the same reason the holding together and the pervading the sky.
In the Taittiriyaka and in the khilas of the Rânâyanîyas we have the following passage: 'Gathered together are the powers among which Brahman is the oldest; Brahman as the oldest in the beginning stretched out the sky. Brahman was born as the first of all beings; who may rival that Brahman?' which declares that Brahman gathered together all the most ancient powers, that it pervades the sky, and so on. And as these attributes are not stated in connexion with any special meditation, we must infer that they are to be included in all meditations whatever on Brahman.—This primâ facie view is controverted by the Sûtra. The holding together of all powers, &c., although not mentioned in connexion with any special meditation, is not to be included in all meditations whatever, but to be connected with particular meditations 'on the same ground,' i.e. according to difference of place. Where those qualities have to be included must be decided on the ground of feasibility. The attribute of pervading the whole heaven cannot be included in a meditation on Brahman as abiding within a small place such as the heart, and hence the other attributes also which are stated together with the attribute mentioned cannot be included in those meditations. And when we find that in meditations on Brahman as abiding within a small place it is said that Brahman is greater than the earth, or that the ether within the heart is as great as the universal ether, these attributes cannot be taken in their literal sense and hence included in those meditations, but must be viewed as merely meant to glorify the object proposed for meditation.—Herewith terminates the adhikarana of 'holding together.'
24. And although (they both be) meditations on man; on account of others not being recorded.
In the Taittiriyaka as well as the Chândogya we meet with a meditation on man (purusha-vidyâ), in which parts of the sacrifice are fancifully identified with the parts of the human body.—Here the Pûrvapakshin maintains that these two meditations are identical; for, he says, both meditations have the same name (purusha-vidyâ), and the same character as stated above; and as the Taittirîyaka mentions no fruit of the meditation, the fruit declared in the Chândogya holds good for the Taittirîyaka also, and thus there is no difference of fruit.—This view the Sûtra negatives. Although both meditations are meditations on man, yet they are separate 'on account of the others not being recorded,' i.e. on account of the qualities recorded in one sâkhâ not being recorded in the other. For the Taittirîyaka mentions the three libations, while the Chândogya does not, and so on. The character of the two meditations thus differs. And there is a difference of result also. For an examination of the context in the Taittirîyaka shows that the purusha-vidyâ is merely a subordinate part of a meditation on Brahman, the fruit of which the text declares to be that the devotee reaches the greatness of Brahman; while the Chândogya meditation is an independent one, and has for its reward the attainment of long life. The two meditations are thus separate, and hence the details of one must not be included in the other.—Here terminates the adhikarana of 'the meditation on man.'
25. On account of the difference of sense of piercing and so on.