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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* after he has done with learning/ For the text presents no word of injunctive force with regard to Muni-hood. — This view the Sutra controverts. ' For him who is such/ i. e. for those who possess knowledge, * there is an injunc- tion of a different co-operative factor ' ' in the same way as injunctions and the rest/ By the injunctions in the last clause we have to understand the special duties of the different ibramas, i. e. sacrifices and the like, and also such qualifications as quietness of mind and the like ; and by the ' and the rest ' is meant the learning of and pondering on the sacred texts. Stated at length, the meaning of the Sutra then is as follows— in the same way as texts such as * him Brahma^as seek to know through the reciting of the Veda, through sacrifices and charity, and so on/ and ' Quiet, subdued/ &c. (Bri. Up. IV, 4, 23) enjoin sacrifices and so on, and quietness of mind and the like, as helpful towards knowledge ; and as texts such as ' the Self is to be heard, to be pondered upon* (Bri. Up. II, 4, 5) mention hearing and pondering as helpful towards knowledge ; thus the text under discussion enjoins learning, a childlike state of mind, and Muni-hood as three further different auxiliaries of knowledge. — c Muni-hood ' does not denote the same thing as ' learning ' — this the Sutra intimates by the clause ' alternatively a third/ i.e. as the word muni is observed alternatively to denote persons such as Vyasa distinguished by their power of profound reflection (manana), the abstract term muni hood denotes a third thing different from learning and the * childlike state/ Hence, although the phrase ' then a Muni ' does not contain a word of directly 7 1 o vedanta-sCtras.
2injunctive power, we must all the same understand it in an injunctive sense, viz. c then let him be or become a Muni ' ; for Muni-hood is not something previously established. Such muni hood is also something different from mere reflection (manana) ; it is the reiterated representation be- fore the mind of the object of meditation, the idea of that object thus becoming more and more vivid. The meaning of the entire text therefore is as follows. A Brahma^a is at first fully to master knowledge, i. e. he is to attain, by means of hearing and pondering, to the knowledge of Brahman in all its fulness and perfection. This is to be effected through the growth of purity of mind and heart, due to the grace of the Lord ; for this Smriti declares, ' Neither by the Vedas nor by austerities, and so on, can I be so seen — ; but by devotion exclusive I may be known' (Bha. Gi. XI, 53-54)'; and Scripture also says, ' Who has the highest devotion for God' (Svet. Up. VI, 23), and * That Self cannot be gained by the study of the Veda,' &c. ' He whom the Self chooses by him the Self is to be attained' (Ka. Up. I, 2, 23). After that ' he is. to stand by a childlike state ' ; what this means will be explained further on. And after that he is to be a Muni, i.e. he is to fix his thoughts so exclusively and persistently on Brahman as to attain to the mode of knowledge called meditation. Having by the employment of these three means reached true knowledge he — the text goes on to say — having done with amauna and mauna is a Brahma//a. Amauna, i. e. non-mauna, denotes all the auxiliaries of knowledge different from mauna: employing these and mauna as well he reaches the highest goal of knowledge. And, the text further says, there is no other means but those stated whereby to become such, i. e. a true Brahma/za. The entire text thus evidently means to enjoin on any one standing within any airama learning, a childlike state, and mauna as auxiliary means of knowledge, in addition to sacrifices and the other special duties of the a^ramas. — But, an objection is raised, if knowledge, aided by panditya. and so on, and thus being auxiliary to the action of the special duties of the a^ramas, is thus declared to be the Ill ADHYAYA, 4 PADA, 48. 71I means of attaining to Brahman; how then are we to un- derstand the KMndogyas declaring that a man. in order to attain to Brahman, is throughout his life to carry on the duties of a householder l ? — To this the next Sutra replies. 47. But on account of the existence (of know- ledge) in all, there is winding up with the house- holder.
3in order to attain to Brahman, is throughout his life to carry on the duties of a householder l ? — To this the next Sutra replies. 47. But on account of the existence (of know- ledge) in all, there is winding up with the house- holder. As knowledge belongs to the members of all dramas it belongs to the householder also, and for this reason the Upanishad winds up with the latter. This winding up therefore is meant to illustrate the duties (not of the house- holder only, but) of the members of all dramas. Analo- gously in the text under discussion (Brt. Up. 1 1 1,. 5) the clause ' A Brahma^a having risen above the desire for sons, the desire for wealth, and the desire for worlds, wanders about as a mendicant/ intimates duties belonging exclu- sively to the condition of the wandering beggar, and then the subsequent clause ' therefore let a Brahma^a having done with learning/ &c, enjoins pd^^/itya, b&lya, and mauna (not as incumbent on the parivra^aka only, but) as illustrating the duties of all Isramas. — This the next Sutra explicitly declares. 48. On account of the others also being taught, in the same way as the condition of the Muni. The injunction, on him who has passed beyond all desire, of mauna preceded by parivra^ya (wandering about as a mendicant), is meant to illustrate the duties of all Isramas. For the duties of the other dramas are taught by Scripture no less than those of the Muni (and the house- holder). Similarly it was shown above that in the text 4 There are three branches of sacred duty — he who is founded on Brahman goes to immortality/ the term ' founded on Brahman ' applies equally to members of all dramas. — It therefore remains a settled conclusion that Kh. Up. VIII, 13. 712 VEDANTA-Stf TRAS. the text under discussion enjoins pa^itya, balya, and ma una as being auxiliaries to knowledge in the same way as the other duties of the a^ramas, such as sacrifices and the rest. — Here terminates the adhikara/za of 'the injunc- tion of other auxiliaries/ 49. Not manifesting itself; on account of the connexion.
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.
1* after he has done with learning/ For the text presents no word of injunctive force with regard to Muni-hood. — This view the Sutra controverts. ' For him who is such/ i. e. for those who possess knowledge, * there is an injunc- tion of a different co-operative factor ' ' in the same way as injunctions and the rest/ By the injunctions in the last clause we have to understand the special duties of the different ibramas, i. e. sacrifices and the like, and also such qualifications as quietness of mind and the like ; and by the ' and the rest ' is meant the learning of and pondering on the sacred texts. Stated at length, the meaning of the Sutra then is as follows— in the same way as texts such as * him Brahma^as seek to know through the reciting of the Veda, through sacrifices and charity, and so on/ and ' Quiet, subdued/ &c. (Bri. Up. IV, 4, 23) enjoin sacrifices and so on, and quietness of mind and the like, as helpful towards knowledge ; and as texts such as ' the Self is to be heard, to be pondered upon* (Bri. Up. II, 4, 5) mention hearing and pondering as helpful towards knowledge ; thus the text under discussion enjoins learning, a childlike state of mind, and Muni-hood as three further different auxiliaries of knowledge. — c Muni-hood ' does not denote the same thing as ' learning ' — this the Sutra intimates by the clause ' alternatively a third/ i.e. as the word muni is observed alternatively to denote persons such as Vyasa distinguished by their power of profound reflection (manana), the abstract term muni hood denotes a third thing different from learning and the * childlike state/ Hence, although the phrase ' then a Muni ' does not contain a word of directly 7 1 o vedanta-sCtras.
2injunctive power, we must all the same understand it in an injunctive sense, viz. c then let him be or become a Muni ' ; for Muni-hood is not something previously established. Such muni hood is also something different from mere reflection (manana) ; it is the reiterated representation be- fore the mind of the object of meditation, the idea of that object thus becoming more and more vivid. The meaning of the entire text therefore is as follows. A Brahma^a is at first fully to master knowledge, i. e. he is to attain, by means of hearing and pondering, to the knowledge of Brahman in all its fulness and perfection. This is to be effected through the growth of purity of mind and heart, due to the grace of the Lord ; for this Smriti declares, ' Neither by the Vedas nor by austerities, and so on, can I be so seen — ; but by devotion exclusive I may be known' (Bha. Gi. XI, 53-54)'; and Scripture also says, ' Who has the highest devotion for God' (Svet. Up. VI, 23), and * That Self cannot be gained by the study of the Veda,' &c. ' He whom the Self chooses by him the Self is to be attained' (Ka. Up. I, 2, 23). After that ' he is. to stand by a childlike state ' ; what this means will be explained further on. And after that he is to be a Muni, i.e. he is to fix his thoughts so exclusively and persistently on Brahman as to attain to the mode of knowledge called meditation. Having by the employment of these three means reached true knowledge he — the text goes on to say — having done with amauna and mauna is a Brahma//a. Amauna, i. e. non-mauna, denotes all the auxiliaries of knowledge different from mauna: employing these and mauna as well he reaches the highest goal of knowledge. And, the text further says, there is no other means but those stated whereby to become such, i. e. a true Brahma/za. The entire text thus evidently means to enjoin on any one standing within any airama learning, a childlike state, and mauna as auxiliary means of knowledge, in addition to sacrifices and the other special duties of the a^ramas. — But, an objection is raised, if knowledge, aided by panditya. and so on, and thus being auxiliary to the action of the special duties of the a^ramas, is thus declared to be the Ill ADHYAYA, 4 PADA, 48. 71I means of attaining to Brahman; how then are we to un- derstand the KMndogyas declaring that a man. in order to attain to Brahman, is throughout his life to carry on the duties of a householder l ? — To this the next Sutra replies. 47. But on account of the existence (of know- ledge) in all, there is winding up with the house- holder.
3in order to attain to Brahman, is throughout his life to carry on the duties of a householder l ? — To this the next Sutra replies. 47. But on account of the existence (of know- ledge) in all, there is winding up with the house- holder. As knowledge belongs to the members of all dramas it belongs to the householder also, and for this reason the Upanishad winds up with the latter. This winding up therefore is meant to illustrate the duties (not of the house- holder only, but) of the members of all dramas. Analo- gously in the text under discussion (Brt. Up. 1 1 1,. 5) the clause ' A Brahma^a having risen above the desire for sons, the desire for wealth, and the desire for worlds, wanders about as a mendicant/ intimates duties belonging exclu- sively to the condition of the wandering beggar, and then the subsequent clause ' therefore let a Brahma^a having done with learning/ &c, enjoins pd^^/itya, b&lya, and mauna (not as incumbent on the parivra^aka only, but) as illustrating the duties of all Isramas. — This the next Sutra explicitly declares. 48. On account of the others also being taught, in the same way as the condition of the Muni. The injunction, on him who has passed beyond all desire, of mauna preceded by parivra^ya (wandering about as a mendicant), is meant to illustrate the duties of all Isramas. For the duties of the other dramas are taught by Scripture no less than those of the Muni (and the house- holder). Similarly it was shown above that in the text 4 There are three branches of sacred duty — he who is founded on Brahman goes to immortality/ the term ' founded on Brahman ' applies equally to members of all dramas. — It therefore remains a settled conclusion that Kh. Up. VIII, 13. 712 VEDANTA-Stf TRAS. the text under discussion enjoins pa^itya, balya, and ma una as being auxiliaries to knowledge in the same way as the other duties of the a^ramas, such as sacrifices and the rest. — Here terminates the adhikara/za of 'the injunc- tion of other auxiliaries/ 49. Not manifesting itself; on account of the connexion.
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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