64 passages · ~95 min read
Tap any verse to open it — original, meaning & audio.
What is understood from all the Vedânta-texts (is one), on account of the non-difference of injunction and the rest.
The Sûtras have stated whatever has to be stated to the end of rousing the desire of meditation-concluding with the f…
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 diffe…
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…
Scripture also declares this.
Scripture also shows that (identical) meditation is what all the Vedânta- texts intimate. The Chândogya (VIII, 1, 1 f…
(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 …
If it be said that there is difference on account of the text; we say no; on account of non-difference.
So far it has been shown that the non-difference of injunction, and so on, establishes the unity of meditations, and …
Or not, on account of difference of subject-matter; as in the case of the attribute of being higher than the high, and so on.
There is no unity of the two vidyâs, since the subject-matter of the two differs. For the tale in the Chândogya-text,…
If that be declared on account of name; (we object, since) that is also (where the objects of injunction differ).
If the oneness of the vidyâs be maintained on the ground that both have the same name, viz. udgîtha-vidyâ, we point o…
And (this is) appropriate, on account of the extension.
Since the pranava, which is a part of the udgîtha, is introduced as the subject of meditation in the first prapâthaka…
On account of non-difference of everything, those elsewhere.
The Chândogya and the Vajasaneyaka alike record a meditation on Prana; the object of meditation being Prana as posses…
Bliss and other qualities, as belonging to the subject of the qualities.
The point to be decided here is whether, or not, the essential qualities of Brahman are to be included in all meditat…
Such qualities as having joy for its head, and so on, are not established, for if there were difference (of members) there would be increase and decrease.
The declaration that the essential qualities of Brahman are established for all meditations, does not imply that such…
But the others, on account of equality with the thing.
Those other qualities which are 'equal to the thing,' i. e. which are attributes determining the essential character …
For meditation, owing to the absence of purpose.
As no other purpose can be assigned, the text must be supposed to represent Brahman as having joy for its head, and s…
And on account of the term 'Self.'
That this is so further follows from the fact that in the clause 'different from this is the inner Self consisting of…
There is reference to the Self, as in other places; on account of the subsequent passage.
In the clause,'different from that is the Self of bliss,' the term Self can refer to the highest Self only; 'as in ot…
If it be said 'on account of connexion'; it may be so, on account of ascertainment.
But as in the preceding sections the term Self is seen to be connected with what is not of the nature of the Self, su…
The new (thing is enjoined); on account of the statement of what has to be done.
The Sûtra discusses an additional question connected with the meditation on breath. Both texts—the Chândogya as well …
And (the qualities) thus being equal, on account of non-difference.
In the book of the Vâjasaneyaka, called Agnirahasya, we meet with a meditation on Brahman called Sândilyavidyâ; and t…
On account of connexion, thus elsewhere also.
In the Brihad-âranyaka (V, 5) it is said that Brahman is to be meditated upon as abiding within the orb of the sun an…
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 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 t…
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 po…
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 …
On account of the difference of sense of piercing and so on.
The text of the Âtharvanikas exhibits at the beginning of their Upanishad some mantras, 'Pierce the sukra, pierce the…
But in the case of the getting rid of (it has to be combined with the obtaining), as it is supplementary to statements of obtaining; as in the case of the kusas, the metres, the praise, and the singing. This has been explained.
The Chandogas read in their text 'Shaking off all evil as a horse shakes his hair, and shaking off the body as the mo…
At departing; there being nothing to be reached. For thus others (also declare).
The further question arises whether the putting off of all good and evil deeds takes place only at the time when the …
As it is desired; on account of there being no contradiction of either.
The time when good and evil deeds are left behind thus having been determined on the basis of the reason of the thing…
There is meaning of the soul's going (only) on the twofold hypothesis; for otherwise there is contradiction.
It is only on the hypothesis of a part of the good and evil works being left behind at the time of the soul's departu…
(That assumption) is justified; on account of the perception of things which are marks of that; as in ordinary experience.
The assumption of all the works perishing at the time of 'departure' involves no contradiction; since we perceive, in…
Of those who have a certain office there is subsistence (of their works) as long as the office lasts.
We do not maintain that all those who have reached true knowledge divest themselves at the time of death of all their…
There is no restriction (since) all (have to go on that path). (Thus) there is non-contradiction of sacred text and Smriti.
The question here is whether Brahman is to be reached on the path of the gods by those only who take their stand on t…
But the conceptions of the Imperishable are to be comprised (in all meditations). There being equality (of the Brahman to be meditated on) and (those conceptions) existing (in Brahman); as in the case of what belongs to the upasad. This has been explained.
We read in the Brihad-âranyaka (III, 8, 9),'O Gârgî, the Brâhmanas call that the Akshara. It is neither coarse nor fi…
So much; on account of reflection.
Only so much, i.e. only those qualities which have to be included in all meditations on Brahman, without which the es…
Should it be said that (the former reply refers) to that Self to which the aggregate of material things belongs (since) otherwise the difference (of the two replies) could not be accounted for; we say—no; as in the case of instruction
In the Brihad-aranyaka (III, 4; 5) the same question is asked twice in succession ('Tell me the Brahman which is visi…
There is interchange (of ideas), for the texts distinguish; as in other cases.
There is no difference of vidyâ because both questions and answers have one subject-matter, and because the one word …
For one and the same (highest divinity), called the 'truly being,' and so on (is the subject of that meditation).
For the highest divinity, called there _that which is_—which was introduced in the clause 'that divinity thought,' &c…
Wishes and the rest, here and there; (as is known from the abode, and so on).
We read in the Chândogya (VIII, I, 1), 'There is that city of Brahman, and in it the palace, the small lotus, and in …
On account of emphasis there is non-omission.
Attributes, such as having the power of immediately realising one's purposes, and so on, which are not by other means…
In the case of him who has approached (Brahman); just on that account, this being declared by the text.
When the soul, released from all bonds and manifesting itself in its true nature, has approached, i.e. attained to Br…
There is non-restriction of determination, because this is seen; for there is a separate fruit, viz. non-obstruction.
There are certain meditations connected with elements of sacrificial actions; as e.g. 'Let a man meditate on the syll…
Just as in the case of the offerings. This has been explained.
In the daharavidyâ (Ch. Up. VIII, 1 ff.) the text, 'those who depart having known here the Self, and those true desir…
On account of the plurality of indicatory marks; for that (proof) is stronger. This also is declared (in the Pûrva Mîmâmsâ).
The Taittirîyaka contains another daharavidyâ, 'The thousand-headed god, the all-eyed one,' &c. (Mahânâr. Up. XI). He…
There is option with regard to what precedes (i.e. the altar made of bricks) on account of subject-matter, and hence there is action; as in the case of the mânasa cup.
In the Vâjasaneyaka, in the Agnirahasya chapter, there are references to certain altars built of mind, 'built of mind…
And on account of the transfer.
That the altar built of thought is an optional substitute for the altar built of bricks, and of the nature of an acti…
But it is a meditation only, on account of assertion and what is seen.
The altars built of mind, and so on, are not of the nature of action, but of meditation only, i.e. they belong to a p…
And on account of the greater strength of direct statement, and so on, there is no refutation.
The weaker means of proof, constituted by so-called leading subject- matter, cannot refute what is established by thr…
On account of connexions and the rest, as in the case of the separateness of other cognitions. And this is seen (elsewhere also); as declared (in the Pûrva Mîmâmsâ).
That the text enjoins a meditative performance different from the actual performance of which the brick-altar is a co…
Not so, on account of this being observed on account of similarity also; as in the case of Death; for (the person in yonder orb) does not occupy the worlds (of Death).
From a transfer or assimilation of this kind it does not necessarily follow that things of different operation are eq…
And by a subsequent (Brâhmana) also the 'being of such a kind' of the word (is proved). But the connexion is on account of plurality.
The subsequent Brâhmana (Sat. Br. X, 5, 4) also proves that the text treating of the altars made of mind, and so on, …
Some, on account of the existence of a Self within a body.
In all meditations on the highest Self the nature of the meditating subject has to be ascertained no less than the na…
But this is not so, (but rather) difference; since it is of the being of that; as in the case of intuition.
It is not true that the meditating subject must be conceived as having the ordinary characteristics of knowing, actin…
But those (meditations) which are connected with members (of sacrifices) are not (restricted) to (particular) sâkhâs, but rather (belong) to all sâkhâs.
There are certain meditations connected with certain constituent elements of sacrifices-as e.g. 'Let a man meditate o…
Or there is no contradiction as in the case of mantras and the rest.
The 'or' here has the sense of 'and.' The 'and the rest' comprises generic characteristics, qualities, number, simila…
There is pre-eminence of plenitude, as in the case of the sacrifice; for thus Scripture shows.
The sacred text (Ch. Up. V, 12 ff.) enjoins a meditation on Vaisvânara, the object of which is the highest Self, as h…
(The meditations are) separate, on account of the difference of words, and so on.
The instances coming under this head of discussion are all those meditations on Brahman which have for their only res…
Option, on account of the non-difference of result.
It has been proved that the meditation on that which truly is, the meditation on the small ether within the heart, an…
But meditations aiming at objects of desire may, according to one's liking, be cumulated or not; on account of the absence of the former reason.
The last clause means—on account of their results not being of an infinite nature.—Here terminates the adhikarana of …
They belong to the constituent members, as the bases.
A doubt arises whether meditations such as the one enjoined in the text, 'Let him meditate on the syllable Om as the …
And on account of injunction.
The above conclusion is further confirmed by the fact of injunction, i.e. thereby that clauses such as 'he is to medi…
On account of rectification.
The text 'from the seat of the Hotri he sets right the wrong Udgîha' shows that the meditation is necessarily require…
And on account of the declaration of a quality being common (to all the Vedas).
The text 'By means of that syllable the threefold knowledge proceeds. With _Om_ the Adhvaryu gives orders, with _Om_ …
Rather not, as the text does not declare their going together.
It is not true that the meditations on the Udgîtha and the rest are bound to the sacrifices in the same way as the Ud…
And because (Scripture) shows it.
A scriptural text, moreover, shows that the meditation is necessary for, and restricted to, the sacrificial performan…