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Updated: June 26, 2025
This also explains why the Chandogya-text does not mention the rinsing at all, but merely the clothing of breath with water. Here terminates the adhikarana of 'the statement of what has to be done. In the book of the Vajasaneyaka, called Agnirahasya, we meet with a meditation on Brahman called Sandilyavidya; and there is also a Sandilya- vidya in the Brihadaranyaka.
Up. Here terminates the adhikarana of 'the reaching of that. Of the other also there is thus non-clinging; but at death. It has been said that, owing to knowledge, earlier and subsequent sins do not cling and are destroyed.
As the texts do not say anything as to special places and times, the only requisite of such places and times is that they should favour concentration of mind. Up. Here terminates the adhikarana of 'the sitting one. Up to death; for there also it is seen.
Here terminates the adhikarana of 'unprovedness in every way. Not so, on account of the impossibility in one. The Bauddhas have been refuted. As now the Jainas also hold the view of the world originating from atoms and similar views, their theory is reviewed next.
But that which depends on one's own wish can have no prophetic quality; and as ill fortune is not desired the dreamer would create for himself only such visions as would indicate good fortune. Hence the creation which takes place in dreams can be the Lord's work only. Here terminates the adhikarana of 'the intermediate state.
And the general result of the discussion carried on in connexion with the last two Sutras thus is that the words 'ether' and 'breath' denote something other than what is ordinarily denoted by those terms, viz. the highest Brahman, the sole cause of this entire world, free from all evil, &c. &c. Here terminates the adhikarana of 'breath.
And he finally who, by means of the trisyllabic Pranava which denotes the highest Brahman, meditates on this very highest Brahman, is said to reach that Brahman, i. e. the supreme Person. The object of seeing is thus none other than the highest Self. Here terminates the adhikarana of the 'object of seeing.
Here terminates the adhikarana of 'difference. On account of non-difference of everything, those elsewhere. Up. V, 1; Bri. Up. This, the Purvapakshin maintains, constitutes a difference between the objects of meditation, and hence between the meditations themselves. This view the Sutra sets aside 'on account of non- difference of everything, those elsewhere. There is no difference of meditation.
Here terminates the adhikarana of 'up to the beginning of the road. With the Highest; for thus it says. It has been shown that at the time of departure from the body the soul together with the organs and pranas unites itself with the subtle elements, fire and the rest; and the notion that the soul of him who knows forms an exception has been disposed of.
And for that proof it is required that Prana 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 Kaushitakins also. Hence there is no difference of meditation. Here terminates the adhikarana of 'non- difference of everything.
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