The Chândogya and the Vajasaneyaka alike record a meditation on Prana;
the object of meditation being Prana as possessing the qualities of
being the oldest and the best, and also as possessing certain other
qualities such as being the richest, and so on (Ch. Up. V, 1; Bri. Up.
VI, 1). In the text of the Kaushîtakins, on the other hand, there is a
meditation on Prâna which mentions the former qualities ('being the
best' and 'being the oldest'), but not the latter ('being the richest,'
and so on). This, the Pûrvapakshin maintains, constitutes a difference
between the objects of meditation, and hence between the meditations
themselves.--This view the Sûtra sets aside 'on account of non-
difference of everything, those elsewhere.' There is no difference of
meditation. Those qualities, viz. being the richest, and so on, are to
be meditated upon in the other place also, viz. in the meditation on
Prâna of the Kaushîtakins; 'since there is non-difference of everything,'
i.e. since the text of the Kaushîtakins also exhibits the very same
method, in all its details, for proving what it is undertaken to prove,
viz. that Prâna is the oldest and best. And for that proof it is
required that Prâna should be viewed as possessing also the quality of
being the richest, and so on, and these qualities therefore have to be
comprised in the meditation of the Kaushîtakins also. Hence there is no
difference of meditation.--Here terminates the adhikarana of 'non-
difference of everything.'
In the same way as the meditation on Prâna as the oldest and best cannot
be accomplished without Prâna being also meditated upon as the richest,
and so on, and as hence these latter qualities have to be comprised in
the meditation on Prâna of the Kaushîtakins, although they are not
expressly mentioned there; thus those qualities of Brahman also, without
which the meditation on Brahman cannot be accomplished, must be included
in all meditations on Brahman--this is the point to be proved next.
11. 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 meditations on the highest Brahman.--
Since there is no valid reason for including in a meditation those
qualities which are not expressly mentioned in the section containing
that meditation, only those qualities which are thus expressly mentioned
should be included!--This primâ facie view is negatived by the Sûtra.
The clause, 'on account of non-difference,' has to be carried on from
the preceding Sûtra. As the 'subject of the qualities,' i.e. Brahman is
the same in all meditations, the qualities which do not exist apart from
their subject, viz. bliss, and so on, are to be comprised in all
meditations.--But for the same reason then such qualities as 'having joy
for its head' (Taitt. Up. II, 5) would also have to be included in all
meditations on Brahman!--This the next Sûtra negatives.
12. 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 attributes as 'having joy
for its head' are equally established. For the latter are not qualities
of Brahman, since they are mere elements in a figurative representation
of Brahman under the form of an animal body. Otherwise, i.e. if Brahman
really possessed different members, such as head, wings, and so on, it
would be liable to increase and decrease, and this would be in conflict
with texts such as 'the True, knowledge, infinite is Brahman.'--But if
this reasoning holds good, then all the infinite qualities belonging to
Brahman such as lordly power, generosity, compassion, and so on--all of
which are incapable of existing apart from the subject to which they
belong-would have to be comprehended in all those meditations on Brahman
where they are not expressly mentioned; and this could not possibly be
done, as those qualities are infinite in number.--This difficulty the
next Sûtra removes.