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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The text meant is a passage in the Sa;/zhita of the Ka/^as, * Therefore a Brahma^a does not drink spirituous liquor, thinking " may I not be stained by sin." ' — Here terminates the adhikara^a of ' the allowance of all food/ 32. The works of the asramas also, on account of their being enjoined. It has been said that sacrifices and other works are auxiliary to the knowledge of Brahman. The doubt now arises whether those works are to be performed by him also who merely wishes to fulfil the duties of his ajrama, without aiming at final Release, or not. They are not, the Purvapakshin holds, for that things auxiliary to knowledge should stand in subordinate relation to a certain state of life would imply the contradiction of permanent and non- permanent obligation.- — Of this view the Sutra disposes, ' The works of the ajramas also/ The works belonging to each a^rama have to be performed by those also who do not aim at more than to live according to the a^rama ; for they are specifically enjoined by texts such as { as long as life lasts he is to offer the Agnihotra ' ; this implies a perma- nent obligation dependent on life. And that the same works are also to be performed as being auxiliary to Ill ADHYAYA, 4 PADA, 36. 703 knowledge appears from the texts enjoining them in that aspect, ' Him they seek to know by the study of the Veda ' (Brz. Up. IV, 4, 22) ; this the next Sutra declares. 33. And on account of co-operativeness. These works are to be performed also on account of their being co-operative towards knowledge in so far, namely, as they give rise to the desire of knowledge ; and their thus being enjoined for a double purpose does not imply contradiction any more than the double injunctions of the Agnihotra, which one text connects with the life of the sacrificer and another text with his desire to reach the heavenly world. — Nor does this imply a difference of works — this the next Sutra declares. 34. In any case they are the same, on account of twofold inferential signs. There is no radical difference of works ; but in any case, i. e. whether they be viewed as duties incumbent on the a^rama or as auxiliary to knowledge, sacrifices and other works are one and the same. For Scripture, in enjoining them in both these aspects, makes use of the same terms, so that we recognise the same acts, and there is no means of proof to establish difference of works. 35. And Scripture also declares (knowledge) not to be overpowered.
2For Scripture, in enjoining them in both these aspects, makes use of the same terms, so that we recognise the same acts, and there is no means of proof to establish difference of works. 35. And Scripture also declares (knowledge) not to be overpowered. Texts such as ' By works of sacred duty he drives away evil ' declare that sacrifices and similar works have the effect of knowledge ' not being overpowered,' i. e. of the origination of knowledge not being obstructed by evil works. Sacrifices and similar works being performed day after day have the effect of purifying the mind, and owing to this, knowledge arises in the mind with ever increasing brightness. This proves that the works are the same in either case. — Here terminates the adhikara/za of ' the being enjoined ' (of sacrifices, and so on). 36. Also in the case of those outside, as this is seen. 704 vedanta-sOtras. It has been declared that the members of the four dramas have a claim to the knowledge of Brahman, and that the duties connected with each ajrama promote know- ledge. A doubt now arises whether those men also who, on account of poverty and so on, stand outside the dramas are qualified for the knowledge of Brahman, or not. — They are not, the Purvapakshin holds, since such knowledge is to be attained in a way dependent on the special duties of each a^rama ; while those who do not belong to an a^rama are not concerned with a^rama duties. — This view the Sutra rejects. Those also who do not stand within any a^rama are qualified for knowledge, ' be- cause that is seen/ i. e. because the texts declare that men such as Raikva, Bhishma, Sawvarta and others who did not belong to dramas were well grounded in the know- ledge of Brahman. It can by no means be maintained that it is aiTama duties only that promote knowledge; for the text ' by gifts, by penance, by fasting, and so on ' (Br/. Up. IV, 4, 22) distinctly declares that charity also and other practices, which are not confined to the dramas, are helpful towards knowledge. In the same way as in the case of those bound to chastity — who, as the texts show, may possess the knowledge of Brahman — knowledge is promoted by practices other than the Agnihotra and the like, so — it is concluded — in the case of those also who do not belong to any a^rama knowledge may be promoted by certain practices not exclusively connected with any a^rama, such as prayer, fasting, charity, propitiation of the divinity, and so on. 37. Smrzti also states this. Smrzti also declares that men not belonging to an airama grow in knowledge through prayer and the like. ' Through prayer also a Brahma^a may become perfect. May he perform other works or not, one who befriends all creatures is called a Brahma^a* (Manu Smrz. II, 17). 38, And there is the promotion (of knowledge) through special acts (of duty). Ill ADHYAYA, 4 PADA, 40. 705
3' Through prayer also a Brahma^a may become perfect. May he perform other works or not, one who befriends all creatures is called a Brahma^a* (Manu Smrz. II, 17). 38, And there is the promotion (of knowledge) through special acts (of duty). Ill ADHYAYA, 4 PADA, 40. 705 The above conclusion is founded not only on Reasoning and Smritl ; but Scripture even directly states that know- ledge is benefited by practices not exclusively prescribed for the cbramas, ' By penance, abstinence, faith, and know- ledge he is to seek the Self (Pr. Up. I, 10). 39. But better than that is the other also on account of an inferential mark. Better than to be outside the dramas is the condition of standing within an a\srama. The latter state may be due to misfortune ; but he who can should be within an ajrama, which state is the more holy and beneficial one. This follows from inference only, i. e. Smritl ; for Smritl says, 4 A Brahma^a is to remain outside the a^ramas not even for one day.' For one who has passed beyond the stage of Brahma^arya, or whose wife has died, the impossibility to procure a wife constitutes the misfortune (which prevents him from belonging to an ajrama). — Here terminates the adhikara/za of * widowers.' 40. But of him who has become that there is no becoming not that, according to (^aimini also, on account of (Scripture) restraining from the absence of the forms of that. The doubt here arises whether those also who have fallen from the state of life of a Naish/^ika, Vaikhanasa or Pari- vra^aka are qualified for the knowledge of Brahman or not. — They are so, since in their case, no less than in that of widowers and the like, the growth of knowledge may be assisted by chanty and other practices not confined to ajramas. — This prima facie view the Sutra sets aside. ' He who has become that,' i. e. he who has entered on the condition of a Naish/^ika or the like ' cannot become not that/ i.e. may not live in a non-a-srama condition; since scriptural texts restrain men who once have entered the Naish/^ika, &c, state * from the absence of the forms of that,' i. e. from the discontinuance of the special duties of their ajrama. Compare texts such as ' He is to go into [48] z z 706 VEDANTA-S^TRAS. the forest, and is not to return from thence ' ; * Having renounced the world he is not to return/ And hence per- sons who have lapsed from their a^rama are not qualified for meditation on Brahman. This view of his the Sutra- kara strengthens by a reference to the opinion of Caimini. — But cannot a Naish/^ika who, through some sin, has lapsed from his duties and position, make up for his trans- gression by some expiatory act and thus again become fit for meditation on Brahman ? — To this point the next Sutra refers. 41. Nor the (expiatory performance) described in the chapter treating of qualification ; that being impossible on account of the Smnti referring to such lapse.
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 text meant is a passage in the Sa;/zhita of the Ka/^as, * Therefore a Brahma^a does not drink spirituous liquor, thinking " may I not be stained by sin." ' — Here terminates the adhikara^a of ' the allowance of all food/ 32. The works of the asramas also, on account of their being enjoined. It has been said that sacrifices and other works are auxiliary to the knowledge of Brahman. The doubt now arises whether those works are to be performed by him also who merely wishes to fulfil the duties of his ajrama, without aiming at final Release, or not. They are not, the Purvapakshin holds, for that things auxiliary to knowledge should stand in subordinate relation to a certain state of life would imply the contradiction of permanent and non- permanent obligation.- — Of this view the Sutra disposes, ' The works of the ajramas also/ The works belonging to each a^rama have to be performed by those also who do not aim at more than to live according to the a^rama ; for they are specifically enjoined by texts such as { as long as life lasts he is to offer the Agnihotra ' ; this implies a perma- nent obligation dependent on life. And that the same works are also to be performed as being auxiliary to Ill ADHYAYA, 4 PADA, 36. 703 knowledge appears from the texts enjoining them in that aspect, ' Him they seek to know by the study of the Veda ' (Brz. Up. IV, 4, 22) ; this the next Sutra declares. 33. And on account of co-operativeness. These works are to be performed also on account of their being co-operative towards knowledge in so far, namely, as they give rise to the desire of knowledge ; and their thus being enjoined for a double purpose does not imply contradiction any more than the double injunctions of the Agnihotra, which one text connects with the life of the sacrificer and another text with his desire to reach the heavenly world. — Nor does this imply a difference of works — this the next Sutra declares. 34. In any case they are the same, on account of twofold inferential signs. There is no radical difference of works ; but in any case, i. e. whether they be viewed as duties incumbent on the a^rama or as auxiliary to knowledge, sacrifices and other works are one and the same. For Scripture, in enjoining them in both these aspects, makes use of the same terms, so that we recognise the same acts, and there is no means of proof to establish difference of works. 35. And Scripture also declares (knowledge) not to be overpowered.
2For Scripture, in enjoining them in both these aspects, makes use of the same terms, so that we recognise the same acts, and there is no means of proof to establish difference of works. 35. And Scripture also declares (knowledge) not to be overpowered. Texts such as ' By works of sacred duty he drives away evil ' declare that sacrifices and similar works have the effect of knowledge ' not being overpowered,' i. e. of the origination of knowledge not being obstructed by evil works. Sacrifices and similar works being performed day after day have the effect of purifying the mind, and owing to this, knowledge arises in the mind with ever increasing brightness. This proves that the works are the same in either case. — Here terminates the adhikara/za of ' the being enjoined ' (of sacrifices, and so on). 36. Also in the case of those outside, as this is seen. 704 vedanta-sOtras. It has been declared that the members of the four dramas have a claim to the knowledge of Brahman, and that the duties connected with each ajrama promote know- ledge. A doubt now arises whether those men also who, on account of poverty and so on, stand outside the dramas are qualified for the knowledge of Brahman, or not. — They are not, the Purvapakshin holds, since such knowledge is to be attained in a way dependent on the special duties of each a^rama ; while those who do not belong to an a^rama are not concerned with a^rama duties. — This view the Sutra rejects. Those also who do not stand within any a^rama are qualified for knowledge, ' be- cause that is seen/ i. e. because the texts declare that men such as Raikva, Bhishma, Sawvarta and others who did not belong to dramas were well grounded in the know- ledge of Brahman. It can by no means be maintained that it is aiTama duties only that promote knowledge; for the text ' by gifts, by penance, by fasting, and so on ' (Br/. Up. IV, 4, 22) distinctly declares that charity also and other practices, which are not confined to the dramas, are helpful towards knowledge. In the same way as in the case of those bound to chastity — who, as the texts show, may possess the knowledge of Brahman — knowledge is promoted by practices other than the Agnihotra and the like, so — it is concluded — in the case of those also who do not belong to any a^rama knowledge may be promoted by certain practices not exclusively connected with any a^rama, such as prayer, fasting, charity, propitiation of the divinity, and so on. 37. Smrzti also states this. Smrzti also declares that men not belonging to an airama grow in knowledge through prayer and the like. ' Through prayer also a Brahma^a may become perfect. May he perform other works or not, one who befriends all creatures is called a Brahma^a* (Manu Smrz. II, 17). 38, And there is the promotion (of knowledge) through special acts (of duty). Ill ADHYAYA, 4 PADA, 40. 705
3' Through prayer also a Brahma^a may become perfect. May he perform other works or not, one who befriends all creatures is called a Brahma^a* (Manu Smrz. II, 17). 38, And there is the promotion (of knowledge) through special acts (of duty). Ill ADHYAYA, 4 PADA, 40. 705 The above conclusion is founded not only on Reasoning and Smritl ; but Scripture even directly states that know- ledge is benefited by practices not exclusively prescribed for the cbramas, ' By penance, abstinence, faith, and know- ledge he is to seek the Self (Pr. Up. I, 10). 39. But better than that is the other also on account of an inferential mark. Better than to be outside the dramas is the condition of standing within an a\srama. The latter state may be due to misfortune ; but he who can should be within an ajrama, which state is the more holy and beneficial one. This follows from inference only, i. e. Smritl ; for Smritl says, 4 A Brahma^a is to remain outside the a^ramas not even for one day.' For one who has passed beyond the stage of Brahma^arya, or whose wife has died, the impossibility to procure a wife constitutes the misfortune (which prevents him from belonging to an ajrama). — Here terminates the adhikara/za of * widowers.' 40. But of him who has become that there is no becoming not that, according to (^aimini also, on account of (Scripture) restraining from the absence of the forms of that. The doubt here arises whether those also who have fallen from the state of life of a Naish/^ika, Vaikhanasa or Pari- vra^aka are qualified for the knowledge of Brahman or not. — They are so, since in their case, no less than in that of widowers and the like, the growth of knowledge may be assisted by chanty and other practices not confined to ajramas. — This prima facie view the Sutra sets aside. ' He who has become that,' i. e. he who has entered on the condition of a Naish/^ika or the like ' cannot become not that/ i.e. may not live in a non-a-srama condition; since scriptural texts restrain men who once have entered the Naish/^ika, &c, state * from the absence of the forms of that,' i. e. from the discontinuance of the special duties of their ajrama. Compare texts such as ' He is to go into [48] z z 706 VEDANTA-S^TRAS. the forest, and is not to return from thence ' ; * Having renounced the world he is not to return/ And hence per- sons who have lapsed from their a^rama are not qualified for meditation on Brahman. This view of his the Sutra- kara strengthens by a reference to the opinion of Caimini. — But cannot a Naish/^ika who, through some sin, has lapsed from his duties and position, make up for his trans- gression by some expiatory act and thus again become fit for meditation on Brahman ? — To this point the next Sutra refers. 41. Nor the (expiatory performance) described in the chapter treating of qualification ; that being impossible on account of the Smnti referring to such lapse.
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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