Or as in the case of Mantras, etc., there is no objection.

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55. The part and the whole (in the case of the soul are but one (rum-different), became the part of the soul rests as the subject of experiences in the body (which is produced by the Karma) of the whole (Atman).

There is really non-difference or (oneness) between the part and the whole; for the part dwells only in the body which is produced as the result of the works of the whole (the soul).

56. It cannot be said that the part and the whole are separate, even as the mental acts are separate; far the part is, however, participating in the chief experiences resulting from the meditation, etc., of the whole.

Though there may be difference in respect of their(the part and the whole) perception, etc., (in minor items), there is no separateness at all between the part and the whole; for the part participates in the good resulting from the meditation, etc., of that (the whole). This is also said in the Parama Samhita: “The parts go out of the whole only under the force of Karma wrought by the whole itself, and they again become one and this cannot be questioned.”

57. (The gods) depending upon the various members (of the Divine Person should indeed be contemplated as such); but (all the attributes) should not be (contemplated as present in all) as (for the attributes declared) in all branches of every Veda (of the superior are not to be comprehended as present in the inferiors).

The meditation, etc., of Brahma and the other gods depending upon the limbs of the Supreme Person should be made by the eligible; but it should not be with the comprehension of all the attributes that are declared in every Sakha, every Veda. This is understood also from the Smriti indicated by the particle, ‘indeed’ which is in the Brahma Tarka: “Those that understand the conclusive meaning of the Vedas say that the contemplation of the gods related to the limbs should not proceed with the comprehension of qualities, either on the footing of equality, or as being superior (to what they actually are).”

Even as the mantras referring to all the gods are studied, there is no objection to contemplating the qualities of the lower gods as present in the higher. The Brihat Tantra has the following: “The contemplation of the gods related to the limbs of the Supreme Person should be made, regarding them as the attendants of the Supreme. Only when special objects are to be gained, he due comprehension of attributes is allowed, but not otherwise; or the permission concerns particular individuals as the case may be (according to the fitness of the person seeking such objects).”

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