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In the same way as the meditation on Prana as the oldest and best cannot be accomplished without Prana being also meditated upon as the richest, and so on, and as hence these latter qualities have to be comprised in the meditation on Prana of the Kaushitakins, 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.
Those qualities, viz. being the richest, and so on, are to be meditated upon in the other place also, viz. in the meditation on Prana of the Kaushitakins; 'since there is non-difference of everything, i.e. since the text of the Kaushitakins also exhibits the very same method, in all its details, for proving what it is undertaken to prove, viz. that Prana is the oldest and best.
According to the text of the Kaushitakins the soul goes on to the world of Vayu, to the world of Varuna, to the world of Indra, to the world of Prajapati, to the world of Brahman.
A clause in the text of the Satyayanins, 'the kusas are the children of the udumbara tree, forms a defining supplement to a more general statement in the text of the Kaushitakins, 'the kusas are the children of the tree. The clause, 'the metres of the gods are prior, defines the order of the metres which in other texts mentioning 'the metres of the gods and Asuras' had been left undefined, and therefore forms a supplement to those texts.
The Kaushitakins again give a different account: 'He having reached the path of the Gods comes to the world of Agni, &c. Up. Different again in the Brihad-aranyaka: 'Those who thus know this and those who in the forest meditate on faith and the True, &c. Up.
The Atharvanikas have 'He who knows, shaking off good and evil, free from passion, reaches the highest oneness. The Satyayanins have 'His sons obtain his inheritance, his friends the good, his enemies the evil he has done. The Kaushitakins 'He shakes off his good and his evil deeds.
The Kaushitakins say that the soul shakes off its good and evil deeds when it crosses the river Viraja in the world of Brahman; while the Tandins say 'Shaking off all evil, and shaking off the body, &c., which shows that the deeds are shaken off at the time when the soul leaves the body.
The doubt here arises whether Varuna and the divinities of the following stages are to be inserted in the series after Vayu, in agreement with the order of enumeration in the text of the Kaushitakins; or at the end of the whole series as stated in the Chandogya. Up.
Thus in the text of the Kaushitakins the later clause, 'he shakes off his good and evil deeds, must be taken as coming before the earlier passage 'having entered on that path of the gods. Here the Purvapakshin raises a new objection.
The text of the Atharvanikas exhibits at the beginning of their Upanishad some mantras, 'Pierce the sukra, pierce the heart. The followers of the Sama-veda read at the beginning of their rahasya- brahmana 'O God Savitri, promote the sacrifice. The Kathakas and the Taittiriyakas have 'May Mitra be propitious to us, may Varuna be propitious. The Satyayanins have 'Thou art a white horse, a tawny and a black one! The Kaushitakins have a Brahmana referring to the Mahavrata- ceremony, 'Indra having slain Vritra became great. The Kaushitakins also have a Mahavrata-brahmana.
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