36. There is interchange (of ideas), for the texts distinguish; as in other cases.
There is no difference of vidyâ because both questions and answers have one subject-matter, and because the one word that possesses enjoining power proves the connexion of the two sections. Both questions have for their topic Brahman viewed as the inner Self of all; and in the second question the word 'eva' ('just,' 'very') in 'Tell me just that Brahman,' &c., proves that the question of Kahola has for its subject the Brahman, to the qualities of which the question of Ushasta had referred. Both answers again refer to the one Brahman, viewed as the Self of all. The idea of the injunction of the entire meditation again is suggested in the second section only, 'Therefore a Brahmana, after he has done with learning, is to wish to stand by real strength.' The object of meditation being thus ascertained to be one, there must be effected a mutual interchange of the ideas of Ushasta and Kahola, i.e. Ushasta's conception of Brahman being the cause of all life must be entertained by the interrogating Kahola also; and vice versa the conception of Kahola as to Brahman being beyond hunger,
thirst, and so on, must be entertained by Ushasta also. This interchange being made, the difference of Brahman, the inner Self of all, from the individual soul is determined by both sections. For this is the very object of Yâgñavalkya's replies: in order to intimate that the inner Self of all is different from the individual soul, they distinguish that Self as the cause of all life and as raised above hunger, thirst, and so on. Hence Brahman's being the inner Self of all is the only quality that is the subject of meditation; that it is the cause of life and so on are only means to prove its being such, and are not therefore to be meditated on independently.--But if this is so, to what end must there be made an interchange, on the part of the two interrogators, of their respective ideas?--Brahman having, on the ground of being the cause of all life, been ascertained by Ushasta as the inner Self of all, and different from the individual soul, Kahola renews the question, thinking that the inner Self of all must be viewed as different from the soul, on the ground of some special attribute which cannot possibly belong to the soul; and Yâgñavalkya divining his thought thereon declares that the inner Self possesses an attribute which cannot possibly belong to the soul, viz. being in essential opposition to all imperfection. The interchange of ideas therefore has to be made for the purpose of establishing the idea of the individual nature of the object of meditation.--'As elsewhere,' i.e. as in the case of the knowledge of that which truly is, the repeated questions and replies only serve to define one and the same Brahman, not to convey the idea of the object of meditation having to be meditated on under new aspects.--But a new objection is raised--As there is, in the Sad-vidyâ also, a difference between the several questions and answers, how is that vidyâ known to be one?--To this question the next Sûtra replies.