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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. it for the gods' (which refers to a certain form of the Agnihotra), although having the form of an anuvada, yet must be interpreted as an injunction, since the carrying of firewood above is not established by any other injunction ; so the text under discussion also must be taken as an injunction of the different stages of life (which are not formally enjoined elsewhere). No account being taken of the text of the Cabalas, ' Having completed his studentship he is to become a householder/ &c, it is thus a settled conclusion that the texts discussed, although primarily concerned with other topics, must at the same time be viewed as proving the validity of the several conditions of life. From this it follows that the text enjoining the performance of the Agnihotra up to the end of life, and similar texts, are not universally binding, but concern those only who do not retire from worldly life. — The final conclusion therefore is that as the knowledge of Brahman is enjoined on those who lead a life of austerity (which does not require the performance of sacrifices and the like), it is not subordinate to works, but is in itself beneficial to man. — Here terminates the adhikara^a of ' benefit to man.' 21. If it be said that they are mere glorification, on account of their reference ; not so, on account of the newness. The following point is next enquired into. Are texts such as 'That Udgitha is the best of all essences, the highest, holding the supreme place, the eighth ' (Kh. Up. I, 1, 3) meant to glorify the Udgitha as a constituent element of the sacrifice, or to enjoin a meditation on the Udgitha as the best of all essences, and so on? The Purvapakshin holds the former view, on the ground that the text declares the Udgitha to be the best of all essences in so far as being a constituent element of the sacrifice. The case is analogous to that of texts such as ' the ladle is this earth, the ahavaniya is the heavenly world/ which are merely meant to glorify the ladle and the rest as con- stituent members of the sacrifice. — This view the latter part of the Sutra sets aside 'on account of newness/ Ill ADHYAYA, 4 PADA, 23. 697
2— This view the latter part of the Sutra sets aside 'on account of newness/ Ill ADHYAYA, 4 PADA, 23. 697 Texts, as the one referring to the Udgitha, cannot be mere glorifications ; for the fact of the Udgitha being the best of essences is not established by any other means of proof, and the text under discussion cannot therefore be under- stood as a mere anuvada, meant for glorification. Nor is there, in proximity, any injunction of the Udgitha on account of connexion with which the clause declaring the Udgitha to be the best of all essences could naturally be taken as an anuvada (glorifying the thing previously enjoined in the injunctive text) ; while there is such an injunction in connexion with the (anuvada) text ' The ladle is this earth/ and so on. We thus cannot but arrive at the conclusion that the text is meant to enjoin a medita- tion on the Udgitha as being the best of all essences, and so on — the fruit of such meditation being an increase of vigour and efficacy on the part of the sacrifice. 22. And on account of the words denoting becoming. That the texts under discussion have an injunctive purport also follows from the fact that they contain verbal forms denoting becoming or origination — ' he is to meditate ' and the like ; for all such forms have injunctive force. All these texts therefore are meant to enjoin special forms of meditation.- — Here terminates the adhikara/za of 'mere glorification/ 23. Should it be said that (the stories told in the Upanishads) are for the purpose of the Pariplava ; not so, since (certain stories) are specified. We meet in the Vedanta-texts with certain stories such as ' Pratardana the son of Divodasa came to the beloved abode of Indra/ &c, and similar ones. The question here arises whether the stories are merely meant to be recited at the A^vamedha sacrifice or to convey knowledge of a special kind. — The Purvapakshin maintains that as the text ' they tell the stories ' declares the special connexion of those stories with the so-called pariplava performance, 698 VEDANTA-sfiTRAS. they cannot be assumed to be mainly concerned with knowledge.— This view the Sutra negatives, on the ground that not all stories of that kind are specially connected with the pariplava. The texts rather single out special stories only as suitable for that performance ; on the general injunction quoted above there follows an injunction defining which stones are to be told, ' King Manu, the son of Vivasvat,' &c. The stories told in the Vedanta-texts do not therefore form parts of the pariplava performance, but are connected with injunctions of meditations. 24. This follows also from the textual connexion (of those stories with injunctions).
3The stories told in the Vedanta-texts do not therefore form parts of the pariplava performance, but are connected with injunctions of meditations. 24. This follows also from the textual connexion (of those stories with injunctions). That those stories subserve injunctions of meditation is proved thereby also that they are exhibited in textual connexion with injunctions such as ' the Self is to be seen/ and so on. Their position therefore is analogous to that of other stories told in the texts, which somehow subserve injunctions of works, and are not merely meant for pur- poses of recitation. — Here terminates the adhikara/za of 'the pariplava.' 25. For this very reason there is no need of the lighting of the fire and so on. The Sutras return, from their digression into the dis- cussion of two special points, to the question as to those whose condition of life involves chastity. The above Sutra declares that as persons of that class are referred to by Scripture as specially concerned with meditation (' He who is founded on Brahman reaches immortality ; ' ' those who in the forest/ &c), their meditation does not pre- suppose a knowledge of the kindling of fire and so on, i. e. a knowledge of the Agnihotra, the Darcapur/zamasa, and all those other sacrifices which require the preliminary establishment of the sacred fires, but a knowledge of those works only which are enjoined for their special condition of life. — Here terminates the adhikara^a of i the kindling of the fire.' 26. And there is need of all (works), on account Ill ADHYAYA, 4 PADA, 26. 699 of the scriptural statement of sacrifices and the rest ; as in the case of the horse.
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 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. it for the gods' (which refers to a certain form of the Agnihotra), although having the form of an anuvada, yet must be interpreted as an injunction, since the carrying of firewood above is not established by any other injunction ; so the text under discussion also must be taken as an injunction of the different stages of life (which are not formally enjoined elsewhere). No account being taken of the text of the Cabalas, ' Having completed his studentship he is to become a householder/ &c, it is thus a settled conclusion that the texts discussed, although primarily concerned with other topics, must at the same time be viewed as proving the validity of the several conditions of life. From this it follows that the text enjoining the performance of the Agnihotra up to the end of life, and similar texts, are not universally binding, but concern those only who do not retire from worldly life. — The final conclusion therefore is that as the knowledge of Brahman is enjoined on those who lead a life of austerity (which does not require the performance of sacrifices and the like), it is not subordinate to works, but is in itself beneficial to man. — Here terminates the adhikara^a of ' benefit to man.' 21. If it be said that they are mere glorification, on account of their reference ; not so, on account of the newness. The following point is next enquired into. Are texts such as 'That Udgitha is the best of all essences, the highest, holding the supreme place, the eighth ' (Kh. Up. I, 1, 3) meant to glorify the Udgitha as a constituent element of the sacrifice, or to enjoin a meditation on the Udgitha as the best of all essences, and so on? The Purvapakshin holds the former view, on the ground that the text declares the Udgitha to be the best of all essences in so far as being a constituent element of the sacrifice. The case is analogous to that of texts such as ' the ladle is this earth, the ahavaniya is the heavenly world/ which are merely meant to glorify the ladle and the rest as con- stituent members of the sacrifice. — This view the latter part of the Sutra sets aside 'on account of newness/ Ill ADHYAYA, 4 PADA, 23. 697
2— This view the latter part of the Sutra sets aside 'on account of newness/ Ill ADHYAYA, 4 PADA, 23. 697 Texts, as the one referring to the Udgitha, cannot be mere glorifications ; for the fact of the Udgitha being the best of essences is not established by any other means of proof, and the text under discussion cannot therefore be under- stood as a mere anuvada, meant for glorification. Nor is there, in proximity, any injunction of the Udgitha on account of connexion with which the clause declaring the Udgitha to be the best of all essences could naturally be taken as an anuvada (glorifying the thing previously enjoined in the injunctive text) ; while there is such an injunction in connexion with the (anuvada) text ' The ladle is this earth/ and so on. We thus cannot but arrive at the conclusion that the text is meant to enjoin a medita- tion on the Udgitha as being the best of all essences, and so on — the fruit of such meditation being an increase of vigour and efficacy on the part of the sacrifice. 22. And on account of the words denoting becoming. That the texts under discussion have an injunctive purport also follows from the fact that they contain verbal forms denoting becoming or origination — ' he is to meditate ' and the like ; for all such forms have injunctive force. All these texts therefore are meant to enjoin special forms of meditation.- — Here terminates the adhikara/za of 'mere glorification/ 23. Should it be said that (the stories told in the Upanishads) are for the purpose of the Pariplava ; not so, since (certain stories) are specified. We meet in the Vedanta-texts with certain stories such as ' Pratardana the son of Divodasa came to the beloved abode of Indra/ &c, and similar ones. The question here arises whether the stories are merely meant to be recited at the A^vamedha sacrifice or to convey knowledge of a special kind. — The Purvapakshin maintains that as the text ' they tell the stories ' declares the special connexion of those stories with the so-called pariplava performance, 698 VEDANTA-sfiTRAS. they cannot be assumed to be mainly concerned with knowledge.— This view the Sutra negatives, on the ground that not all stories of that kind are specially connected with the pariplava. The texts rather single out special stories only as suitable for that performance ; on the general injunction quoted above there follows an injunction defining which stones are to be told, ' King Manu, the son of Vivasvat,' &c. The stories told in the Vedanta-texts do not therefore form parts of the pariplava performance, but are connected with injunctions of meditations. 24. This follows also from the textual connexion (of those stories with injunctions).
3The stories told in the Vedanta-texts do not therefore form parts of the pariplava performance, but are connected with injunctions of meditations. 24. This follows also from the textual connexion (of those stories with injunctions). That those stories subserve injunctions of meditation is proved thereby also that they are exhibited in textual connexion with injunctions such as ' the Self is to be seen/ and so on. Their position therefore is analogous to that of other stories told in the texts, which somehow subserve injunctions of works, and are not merely meant for pur- poses of recitation. — Here terminates the adhikara/za of 'the pariplava.' 25. For this very reason there is no need of the lighting of the fire and so on. The Sutras return, from their digression into the dis- cussion of two special points, to the question as to those whose condition of life involves chastity. The above Sutra declares that as persons of that class are referred to by Scripture as specially concerned with meditation (' He who is founded on Brahman reaches immortality ; ' ' those who in the forest/ &c), their meditation does not pre- suppose a knowledge of the kindling of fire and so on, i. e. a knowledge of the Agnihotra, the Darcapur/zamasa, and all those other sacrifices which require the preliminary establishment of the sacred fires, but a knowledge of those works only which are enjoined for their special condition of life. — Here terminates the adhikara^a of i the kindling of the fire.' 26. And there is need of all (works), on account Ill ADHYAYA, 4 PADA, 26. 699 of the scriptural statement of sacrifices and the rest ; as in the case of the horse.
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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