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24. And although (they both be) meditations on man; on account of others not being recorded.
In the Taittiriyaka as well as the Kh�ndogya we meet with a meditation on man (purusha-vidy�), in which parts of the sacrifice are fancifully identified with the parts the human body.--Here the P�rvapakshin maintains that these two meditations are identical; for, he says, both meditations have the same name (purusha-vidy�), and the same character as stated above; and as the Taittir�yaka mentions no fruit of the meditation, the fruit declared in the Kh�ndogya holds good for the Taittir�yaka also, and thus there is no difference of fruit.--This view the S�tra negatives.
Although both meditations are meditations on man, yet they are separate 'on account of the others not being recorded,' i.e. on account of the qualities recorded in one s�kh� not being recorded in the other. For the Taittir�yaka mentions the three libations, while the Kh�ndogya does not, and so on. The character of the two meditations thus differs. And there is a difference of result also. For an examination of the context in the Taittir�yaka shows that the purusha-vidy� is merely a subordinate part of a meditation on Brahman, the fruit of which the text declares to be that the devotee reaches the greatness of Brahman; while the Kh�ndogya meditation is an independent one, and has for its reward the attainment of long life. The two meditations are thus separate, and hence the details of one must not be included in the other.--Here terminates the adhikarana of 'the meditation on man.'
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