{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe38/sbe38147.htm","path":"hin/sbe38/sbe38147.htm","source_url":"https://sacred-texts.com/hin/sbe38/sbe38147.htm","text":"The Vedanta Sutras of Badarayana, Commentary by Sankara (SBE38), tr. by George Thibaut [1896]\n4. (Scripture) also declares this.\nThe Veda also declares the identity of the vidy\u00e2s; for all Ved\u00e2nta-texts represent the object of knowledge as one; cp. e.g. K\u00e2. Up. I, 2, 15, 'That word which all the Vedas record;' Ait. \u00c2r. Ill, 2,3,12, 'Him only the Bahvrikas consider in the great hymn, the Adhvaryus in the sacrificial fire, the Khandogas in the Mah\u00e2vrata ceremony.'--To quote some other instances proving the unity of the vidy\u00e2s: K\u00e2. Up. I, 6, 2, mentions as one of the Lord's qualities that he\ncauses fear; now this very same quality is referred to in the Taitt. Up. II, 7, in order to intimate disapprobation of those who are opposed to the absolute unity of that which is, 'For if he makes but the smallest distinction in it (the Self), there is fear for him. But that fear is only for him who knows (a difference) and does not know (the oneness).'--Similarly the Vaisv\u00e2nara, who in the V\u00e2gasaneyaka is imaginatively represented as a span long, is referred to in the Kh\u00e2ndogya as something well known, 'But he who worships that Vaisv\u00e2nara Self which is a span long,' &c. (Kh. Up. V, 18, 1).\nAnd as, on the ground of all Ved\u00e2nta-texts intimating the same matters, hymns and the like which are enjoined in one place are employed in other places (where they are not expressly enjoined) for the purposes of devout meditation, it follows that all Ved\u00e2nta-texts intimate also (identical) devout meditations.","title":"The Vedanta Sutras of Badarayana: Third Adhy\u00e2ya. Th...","type":"page"}