Chapter 3: The vidyas across the Vedic shakhas

सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात्

sarvavedāntapratyayaṃ codanādyaviśeṣāt

A meditation (vidya) taught across all the Upanishads is one and the same, since the injunction and other marks do not differ; the prana vidya in different recensions is one vidya.

भेदान्नेति चेन्नैकस्यामपि

bhedānneti cennaikasyāmapi

If it is said they differ because of differences in detail, the answer is no: even within a single vidya such differences can occur.

स्वाध्यायस्य तथात्वेन हि समाचारेऽधिकाराच्च सववच्च तन्नियमः

svādhyāyasya tathātvena hi samācāre'dhikārācca savavacca tanniyamaḥ

The rite of the head (shirovrata) belongs to the study of the Atharvanikas' own Veda, as their tradition records it; that rule applies to them, like the special libations (sava) of their recension.

दर्शयति च

darśayati ca

Scripture also shows that the vidyas are one, by referring to the same object of meditation across the Vedas.

उपसंहारोऽर्थाभेदाद्विधिशेषवत्समाने च

upasaṃhāro'rthābhedādvidhiśeṣavatsamāne ca

In vidyas of the same kind, details stated in one place are to be gathered into the other, since the purpose is the same, as with the subsidiary parts of a rite.

अन्यथात्वं शब्दादिति चेन्नाविशेषात्

anyathātvaṃ śabdāditi cennāviśeṣāt

If it is said the Udgitha vidyas of the Chhandogya and Brihadaranyaka differ because of the wording, the answer is no: they do not differ in essentials.

न वा प्रकरणभेदात्परोवरीयस्त्वादिवत्

na vā prakaraṇabhedātparovarīyastvādivat

Rather they are different, since the subject matter differs, as with meditations on the Udgitha as highest and greatest.

संज्ञातश्चेत्तदुक्तमस्ति तु तदपि

saṃjñātaścettaduktamasti tu tadapi

If they are thought one because of the same name, that has been answered; the name is shared even by things that differ.

व्याप्तेश्च समञ्जसम्

vyāpteśca samañjasam

And since Om pervades the whole Veda, qualifying it as Udgitha is fitting.

सर्वाभेदादन्यत्रेमे

sarvābhedādanyatreme

Since the prana vidyas are not different, the qualities named in one place belong to the others as well.

आनन्दादयः प्रधानस्य

ānandādayaḥ pradhānasya

Bliss and the other attributes of the principal one, Brahman, are to be included everywhere Brahman is meditated on.

प्रियशिरस्त्वाद्यप्राप्तिरुपचयापचयौ हि भेदे

priyaśirastvādyaprāptirupacayāpacayau hi bhede

Attributes like joy being His head are not carried over, for increase and decrease belong only where there is difference.

इतरे त्वर्थसामान्यात्

itare tvarthasāmānyāt

But the other attributes are carried over, because their sense is common to Brahman everywhere.

आध्यानाय प्रयोजनाभावात्

ādhyānāya prayojanābhāvāt

The Katha text ranking the senses, objects and mind is for meditation, since no other purpose is served by it.

आत्मशब्दाच्च

ātmaśabdācca

And because the word Atman is used of the highest there.

आत्मगृहीतिरितरवदुत्तरात्

ātmagṛhītiritaravaduttarāt

In the Aitareya, the Supreme Self is meant, as in other creation texts, as the following passage shows.

अन्वयादिति चेत्स्यादवधारणात्

anvayāditi cetsyādavadhāraṇāt

If it is said the context points to something else, the Supreme is still meant, because of the definite statement that the Self alone was.

कार्याख्यानादपूर्वम्

kāryākhyānādapūrvam

In the prana vidya, rinsing the mouth is a known act; what is newly enjoined is the thought that water is prana's garment.

समान एवं चाभेदात्

samāna evaṃ cābhedāt

In the same recension, the Shandilya vidya told twice is one, since it does not differ.

सम्बन्धादेवमन्यत्रापि

sambandhādevamanyatrāpi

So too elsewhere, because of connection; the secret names of Brahman in sun and eye might be combined.

न वा विशेषात्

na vā viśeṣāt

Rather not, since their abodes differ; each name stays with its own meditation.

दर्शयति च

darśayati ca

And scripture shows this, keeping the two meditations apart.

सम्भृतिद्युव्याप्त्यपि चातः

sambhṛtidyuvyāptyapi cātaḥ

For the same reason, supporting all and pervading the sky are not carried into other vidyas.

पुरुषविद्यायामिव चेतरेषामनाम्नानात्

puruṣavidyāyāmiva cetareṣāmanāmnānāt

The Purusha vidya of the Chhandogya is not to be combined with others, since its details are not recited elsewhere.

वेधाद्यर्थभेदात्

vedhādyarthabhedāt

Mantras about piercing and the like are separate, since their purpose differs; they belong to rites, not to the vidya.

हानौ तूपायनशब्दशेषत्वात्कुशाच्छन्दस्तुत्युपगानवत्तदुक्तम्

hānau tūpāyanaśabdaśeṣatvātkuśācchandastutyupagānavattaduktam

Where shaking off merit and sin is mentioned, receiving them by others is to be added, the second being complementary, like kusha, metres, praise and chant; this is said elsewhere.

साम्पराये तर्तव्याभावात्तथा ह्यन्ये

sāmparāye tartavyābhāvāttathā hyanye

Merit and sin fall away at the time of departure, since nothing remains to be gained by them; so other recensions say.

छन्दत उभयाविरोधात्

chandata ubhayāvirodhāt

If it happened by free choice along the way, it would conflict with both texts; so it happens at death.

गतेरर्थवत्त्वमुभयथान्यथा हि विरोधः

gaterarthavattvamubhayathānyathā hi virodhaḥ

The path of the devas has meaning in one case and not the other; otherwise there would be contradiction. Acharyas differ on who travels it.

उपपन्नस्तल्लक्षणार्थोपलब्धेर्लोकवत्

upapannastallakṣaṇārthopalabdherlokavat

This is reasonable, since the marks of travel are found there, as in common life.

अनियमः सर्वासामविरोधः शब्दानुमानाभ्याम्

aniyamaḥ sarvāsāmavirodhaḥ śabdānumānābhyām

There is no restriction; the path belongs to all vidyas that lead there, without conflict, as shruti and smriti show.

यावदधिकारमवस्थितिराधिकारिकाणाम्

yāvadadhikāramavasthitirādhikārikāṇām

Those with a divine office, like Vasishtha, remain embodied as long as their office lasts.

अक्षरधियां त्ववरोधः सामान्यतद्भावाभ्यामौपसदवत्तदुक्तम्

akṣaradhiyāṃ tvavarodhaḥ sāmānyatadbhāvābhyāmaupasadavattaduktam

The negations describing the Imperishable (Akshara) are to be gathered everywhere, being common to it and of the same nature, as with the Upasad offerings; this is said elsewhere.

इयदामननात्

iyadāmananāt

Because the same is described in the same measure, the two birds text and its parallel teach one vidya.

अन्तरा भूतग्रामवत्स्वात्मनः

antarā bhūtagrāmavatsvātmanaḥ

The Self is taught as the inmost of all, like the Self within the group of elements; the two answers to Ushasta and Kahola are one teaching.

अन्यथा भेदानुपपत्तिरिति चेन्नोपदेशान्तरवत्

anyathā bhedānupapattiriti cennopadeśāntaravat

If it is said the repetition would be pointless otherwise, the answer is no: it is like a teaching repeated for emphasis.

व्यतिहारो विशिंषन्ति हीतरवत्

vyatihāro viśiṃṣanti hītaravat

There is to be an exchange of the two thoughts, I am He and He is I, for the texts distinguish them, as with other qualities.

सैव हि सत्यादयः

saiva hi satyādayaḥ

The vidya of the True (Satya) is one and the same in both places, with its qualities.

कामादीतरत्र तत्र चायतनादिभ्यः

kāmādītaratra tatra cāyatanādibhyaḥ

Qualities like true desire are to be added from the other text and back again, since the abode and other marks are alike.

आदरादलोपः

ādarādalopaḥ

The prana offering is not dropped even when the meal is skipped, because of the respect shown to it.

उपस्थितेऽतस्तद्वचनात्

upasthite'tastadvacanāt

When food is present, it is offered from that first, for so the text says.

तन्निर्धारणानियमस्तद्दृष्टेः पृथग्घ्यप्रतिबन्धः फलम्

tannirdhāraṇāniyamastaddṛṣṭeḥ pṛthagghyapratibandhaḥ phalam

There is no fixed rule binding meditations to rites, as seen in scripture; their fruit is separate, the removal of obstacles.

प्रदानवदेव तदुक्तम्

pradānavadeva taduktam

It is just like offerings to the same deity in different aspects; this is said elsewhere.

लिङ्गभूयस्त्वात्तद्धि बलीयस्तदपि

liṅgabhūyastvāttaddhi balīyastadapi

The fires of the Agnirahasya are not part of the rite, because of the many indications; such indications are stronger, as is also said.

पूर्वविकल्पः प्रकरणात्स्यात्क्रिया मानसवत्

pūrvavikalpaḥ prakaraṇātsyātkriyā mānasavat

The prior view: from the context they belong to the rite, as actions, like the mental cup.

अतिदेशाच्च

atideśācca

And because the qualities of the rite are extended to them.

विद्यैव तु निर्धारणात्

vidyaiva tu nirdhāraṇāt

But they are knowledge, a vidya, because the text definitely says so.

दर्शनाच्च

darśanācca

And because scripture shows it, treating these fires as made of knowledge.

श्रुत्यादिबलीयस्त्वाच्च न बाधः

śrutyādibalīyastvācca na bādhaḥ

And because direct statement and the like are stronger than context, the view is not refuted.

अनुबन्धादिभ्यः प्रज्ञान्तरपृथक्त्ववद्दृष्टश्च तदुक्तम्

anubandhādibhyaḥ prajñāntarapṛthaktvavaddṛṣṭaśca taduktam

From their connection and the like they are independent, as other meditations are separate; this is seen and also said.

न सामान्यादप्युपलब्धेर्मृत्युवन्न हि लोकापत्तिः

na sāmānyādapyupalabdhermṛtyuvanna hi lokāpattiḥ

Not because of mere likeness; it is like calling a man death, which does not make him Death, nor fire a world.

परेण च शब्दस्य ताद्विध्यं भूयस्त्वात्त्वनुबन्धः

pareṇa ca śabdasya tādvidhyaṃ bhūyastvāttvanubandhaḥ

And the following text shows the same nature; their link with the rite is only because of the many points of likeness.

एक आत्मनः शरीरे भावात्

eka ātmanaḥ śarīre bhāvāt

Some, the materialists, deny a Self apart from the body, since it exists only while the body exists.

व्यतिरेकस्तद्भावाभावित्वान्न तूपलब्धिवत्

vyatirekastadbhāvābhāvitvānna tūpalabdhivat

But the Self is distinct, since consciousness does not follow the body's presence; it is like the act of perceiving, distinct from what is perceived.

अङ्गावबद्धास्तु न शाखासु हि प्रतिवेदम्

aṅgāvabaddhāstu na śākhāsu hi prativedam

Meditations tied to parts of rites are not limited to one recension; they belong to every Veda.

मन्त्रादिवद्वाविरोधः

mantrādivadvāvirodhaḥ

Or there is no conflict, as with mantras and the like used across recensions.

भूम्नः क्रतुवज्ज्यायस्त्वं तथा हि दर्शयति

bhūmnaḥ kratuvajjyāyastvaṃ tathā hi darśayati

The meditation on Vaishvanara as a whole is superior, as with sacrifice; scripture shows this.

नाना शब्दादिभेदात्

nānā śabdādibhedāt

Different meditations are distinct, because of differences in words and the like.

विकल्पोऽविशिष्टफलत्वात्

vikalpo'viśiṣṭaphalatvāt

Among meditations with the same fruit, one is to be chosen, since their result is not different.

काम्यास्तु यथाकामं समुच्चीयेरन्न वा पूर्वहेत्वभावात्

kāmyāstu yathākāmaṃ samuccīyeranna vā pūrvahetvabhāvāt

But meditations for particular desires may be combined or not, as one wishes, since the former reason does not apply.

अङ्गेषु यथाश्रयभावः

aṅgeṣu yathāśrayabhāvaḥ

Meditations on parts of a rite follow the parts on which they rest; they are combined as the parts are.

शिष्टेश्च

śiṣṭeśca

And because of the injunction, which joins each meditation to its own part of the rite.

समाहारात्

samāhārāt

And because of the rule of combining them, as with the Udgitha and Pranava.

गुणसाधारण्यश्रुतेश्च

guṇasādhāraṇyaśruteśca

And because scripture speaks of Om as common to all three Vedas.

न वा तत्सहभावाश्रुतेः

na vā tatsahabhāvāśruteḥ

Rather not, since scripture does not state that they must go together.

दर्शनाच्च

darśanācca

And because scripture shows this, letting such meditations be taken up one at a time.