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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The sense of the text therefore is — owing to the power of Ill ADHYAYA, 4 PADA, I 7. 693 knowledge a man although constantly performing works is not stained by them. 15. Some also, by proceeding according to their liking. In some jakhas, moreover, we read that he who possesses the knowledge of Brahman may, according to his liking, give up the state of a householder, ' What shall we do with offspring, we who have this Self and this world ? ' (Br/. Up. V, 4, 22.) This text also proves knowledge not to be subsidiary to works ; for if it were so subsidiary, it would not be possible for him who knows Brahman to give up householdership (with all the works obligatory on that state) according to his liking. 16. And destruction. There is moreover a Vedanta-text which declares the knowledge of Brahman to destroy work — good and evil — which is the root of all the afflictions of transmigratory existence : * The knot of the heart is broken, all doubts are solved, all his works perish when He has been beheld who is high and low' (Mu. Up. II, 2, 8). This also contra- dicts the view of knowledge being subordinate to works. 17. And of him who is chaste; for in Scripture (this is declared). The knowledge of Brahman belongs to those who have to observe chastity, and men living in that state have not to perform the Agnihotra, the Danrapur/zamasa, and similar works. For this reason also knowledge cannot be sub- sidiary to works. — But, it may be objected, there is no such condition of life ; for texts such as ' he is to perform the Agnihotra as long as he lives/ declare men to be obliged to perform sacrifices and the like up to the end of their lives, and Smrz'ti texts contradicting Scripture have no authority . — To meet this the Sutra adds ' for in Scrip- ture.' The three stages of life are recognised in Scripture only ; cp. texts such as ' Those who in the forest practise penance and faith* (Kk. Up. V, 10, 1) ; 'Wishing for that 694 vedanta-sCtras. world only mendicants wander forth from their homes' (Br/. Up. IV, 4, 12). The text as to the lifelong obliga- toriness of the Agnihotra is valid for those only who do not retire from worldly life. 1 8. A reference (only) Caimini (holds them to be), on account of absence of injunction ; for (Scripture) forbids.
2Up. IV, 4, 12). The text as to the lifelong obliga- toriness of the Agnihotra is valid for those only who do not retire from worldly life. 1 8. A reference (only) Caimini (holds them to be), on account of absence of injunction ; for (Scripture) forbids. The argument for the three stages of life, founded on their mention in Vedic texts, has no force, since all those references are only of the nature of anuvada. For none of those texts contain injunctive forms. The text ' There are three branches of sacred observance/ &c. {Kh. Up. II, 23, 1), is meant to glorify the previous meditation on Brahman under the form of the pra/zava, as appears from the con- cluding clause 'he who is firmly grounded in Brahman obtains immortality ' ; it therefore cannot mean to enjoin the three conditions of life as valid states. In the same way the text 'And those who in the forest practise penance and faith ' refers to the statements previously made as to the path of the gods, and cannot therefore be meant to make an original declaration as to another condition of life. Scripture moreover expressly forbids that other con- dition, ' a murderer of men is he who removes the fire/ &c. There are therefore no conditions of life in which men are bound to observe chastity. This is the opinion of the teacher Caimini. 19. It is to be accomplished, Badar&ya/za holds, on account of scriptural statement of equality. Badaraya^a is of opinion that, in the same way as the condition of householdership, those other conditions of life also are obligatory ; since in the section beginning ' there are three branches of sacred duty ' all the three conditions of life are equally referred to, with a view to glorifying him who is firmly grounded in Brahman. The reference there made to the condition of the householder necessarily pre- supposes that condition to be already established and in adhyAya, 4 pAda, 20. 695
3The reference there made to the condition of the householder necessarily pre- supposes that condition to be already established and in adhyAya, 4 pAda, 20. 695 obligatory, and the same reasoning then holds good with regard to the other conditions mentioned. Nor must it be said that the special duties mentioned at the beginning of the section — sacrifice, study, charity, austerity, Brahma- £arya — all of them belong to the state of the householder (in which case the text would contain no reference to the other conditions of life) ; for on that supposition the definite reference to a threefold division of duties, ' Sacri- fice, &c. are the first, austerity the second, Brahma^arya the third/ would be unmeaning. The proper explanation is to take the words ' sacrifice, study, and charity ' as descriptive of the condition of the householder ; the word ' austerity ' as descriptive of the duties of the Vaikhanasa and the wandering mendicant, who both practise mortifica- tion ; and the word ' Brahma^arya ' as referring to the duties of the BrahmaHrin. The term ' Brahmasa^stha ' finally, in the concluding clause, refers to all the three conditions of life, as men belonging to all those conditions may be founded on Brahman. Those, the text means to say, who are destitute of this foundation on Brahman and only perform the special duties of their condition of life, obtain the worlds of the blessed ; while he only who at the same time founds himself on Brahman attains to immor- tality.— In the text ' and those who in the forest/ &c. the mention made of the forest shows that the statement as to the path of the gods has for its presupposition the fact that that stage of life which is especially connected with the forest is one generally recognised. — So far it has been shown that the other stages of life are no less obligatory than that of the householder, whether we take the text under discussion as containing merely a reference to those stages (as established by independent means of proof) or as directly enjoining them. The next Sutra is meant to show that the latter view is after all the right one. 20. Or an injunction, as in the case of the carrying. As the second part of the text ' Let him approach carrying the firewood below the ladle ; for above he carries 696 VEDANTA-SUTRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The sense of the text therefore is — owing to the power of Ill ADHYAYA, 4 PADA, I 7. 693 knowledge a man although constantly performing works is not stained by them. 15. Some also, by proceeding according to their liking. In some jakhas, moreover, we read that he who possesses the knowledge of Brahman may, according to his liking, give up the state of a householder, ' What shall we do with offspring, we who have this Self and this world ? ' (Br/. Up. V, 4, 22.) This text also proves knowledge not to be subsidiary to works ; for if it were so subsidiary, it would not be possible for him who knows Brahman to give up householdership (with all the works obligatory on that state) according to his liking. 16. And destruction. There is moreover a Vedanta-text which declares the knowledge of Brahman to destroy work — good and evil — which is the root of all the afflictions of transmigratory existence : * The knot of the heart is broken, all doubts are solved, all his works perish when He has been beheld who is high and low' (Mu. Up. II, 2, 8). This also contra- dicts the view of knowledge being subordinate to works. 17. And of him who is chaste; for in Scripture (this is declared). The knowledge of Brahman belongs to those who have to observe chastity, and men living in that state have not to perform the Agnihotra, the Danrapur/zamasa, and similar works. For this reason also knowledge cannot be sub- sidiary to works. — But, it may be objected, there is no such condition of life ; for texts such as ' he is to perform the Agnihotra as long as he lives/ declare men to be obliged to perform sacrifices and the like up to the end of their lives, and Smrz'ti texts contradicting Scripture have no authority . — To meet this the Sutra adds ' for in Scrip- ture.' The three stages of life are recognised in Scripture only ; cp. texts such as ' Those who in the forest practise penance and faith* (Kk. Up. V, 10, 1) ; 'Wishing for that 694 vedanta-sCtras. world only mendicants wander forth from their homes' (Br/. Up. IV, 4, 12). The text as to the lifelong obliga- toriness of the Agnihotra is valid for those only who do not retire from worldly life. 1 8. A reference (only) Caimini (holds them to be), on account of absence of injunction ; for (Scripture) forbids.
2Up. IV, 4, 12). The text as to the lifelong obliga- toriness of the Agnihotra is valid for those only who do not retire from worldly life. 1 8. A reference (only) Caimini (holds them to be), on account of absence of injunction ; for (Scripture) forbids. The argument for the three stages of life, founded on their mention in Vedic texts, has no force, since all those references are only of the nature of anuvada. For none of those texts contain injunctive forms. The text ' There are three branches of sacred observance/ &c. {Kh. Up. II, 23, 1), is meant to glorify the previous meditation on Brahman under the form of the pra/zava, as appears from the con- cluding clause 'he who is firmly grounded in Brahman obtains immortality ' ; it therefore cannot mean to enjoin the three conditions of life as valid states. In the same way the text 'And those who in the forest practise penance and faith ' refers to the statements previously made as to the path of the gods, and cannot therefore be meant to make an original declaration as to another condition of life. Scripture moreover expressly forbids that other con- dition, ' a murderer of men is he who removes the fire/ &c. There are therefore no conditions of life in which men are bound to observe chastity. This is the opinion of the teacher Caimini. 19. It is to be accomplished, Badar&ya/za holds, on account of scriptural statement of equality. Badaraya^a is of opinion that, in the same way as the condition of householdership, those other conditions of life also are obligatory ; since in the section beginning ' there are three branches of sacred duty ' all the three conditions of life are equally referred to, with a view to glorifying him who is firmly grounded in Brahman. The reference there made to the condition of the householder necessarily pre- supposes that condition to be already established and in adhyAya, 4 pAda, 20. 695
3The reference there made to the condition of the householder necessarily pre- supposes that condition to be already established and in adhyAya, 4 pAda, 20. 695 obligatory, and the same reasoning then holds good with regard to the other conditions mentioned. Nor must it be said that the special duties mentioned at the beginning of the section — sacrifice, study, charity, austerity, Brahma- £arya — all of them belong to the state of the householder (in which case the text would contain no reference to the other conditions of life) ; for on that supposition the definite reference to a threefold division of duties, ' Sacri- fice, &c. are the first, austerity the second, Brahma^arya the third/ would be unmeaning. The proper explanation is to take the words ' sacrifice, study, and charity ' as descriptive of the condition of the householder ; the word ' austerity ' as descriptive of the duties of the Vaikhanasa and the wandering mendicant, who both practise mortifica- tion ; and the word ' Brahma^arya ' as referring to the duties of the BrahmaHrin. The term ' Brahmasa^stha ' finally, in the concluding clause, refers to all the three conditions of life, as men belonging to all those conditions may be founded on Brahman. Those, the text means to say, who are destitute of this foundation on Brahman and only perform the special duties of their condition of life, obtain the worlds of the blessed ; while he only who at the same time founds himself on Brahman attains to immor- tality.— In the text ' and those who in the forest/ &c. the mention made of the forest shows that the statement as to the path of the gods has for its presupposition the fact that that stage of life which is especially connected with the forest is one generally recognised. — So far it has been shown that the other stages of life are no less obligatory than that of the householder, whether we take the text under discussion as containing merely a reference to those stages (as established by independent means of proof) or as directly enjoining them. The next Sutra is meant to show that the latter view is after all the right one. 20. Or an injunction, as in the case of the carrying. As the second part of the text ' Let him approach carrying the firewood below the ladle ; for above he carries 696 VEDANTA-SUTRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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