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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1From all these it is understood that the study en- joined has for its result the apprehension of the aggregate of syllables called Veda, on the part of a pupil who has been initiated by a teacher sprung from a good family, leading a virtuous^ life, and possessing purity of soul ; who practises certain special observances and restric- tions ; and who learns by repeating what is recited by the teacher. And this study of the Veda is of the nature of a sa/^skara of the text, since the form of the injunction ' the Veda is to be studied ' shows that the Veda is the object (of the action of studying). By a sa?/zskara is understood an action whereby something is fitted to produce some other effect ; and that the Veda should be the object of such a sawskara is quite appropriate, since it gives rise to the knowledge of the four chief ends of human action — viz. religious duty, wealth, pleasure, and final release — and of the means to effect them ; and since it helps to effect those ends by itself also, viz. by mere mechanical repetition (apart from any knowledge to which it may give rise). The injunction as to the study of the Veda thus aims only at the apprehension of the aggregate of syllables (constituting the Veda) according to certain rules ; it is in this way analogous to the recital of mantras. It is further observed that the Veda thus apprehended through reading spontaneously gives rise to the ideas of certain things subserving certain purposes. A person, therefore, who has formed notions of those things imme- diately, i. e. on the mere apprehension of the text of the Veda through reading, thereupon naturally applies himself to the study of the Mima/^sa, which consists in a methodical discussion of the sentences constituting the text of the I ADHYAYA, I PADA, I.
2e. on the mere apprehension of the text of the Veda through reading, thereupon naturally applies himself to the study of the Mima/^sa, which consists in a methodical discussion of the sentences constituting the text of the I ADHYAYA, I PADA, I. Veda, and has for its result the accurate determination of the nature of those things and their different modes. Through this study the student ascertains the character of the injunctions of work which form part of the Veda, and observes that all work leads only to non-permanent results ; and as, on the other hand, he immediately becomes aware that the Upanishad sections — which form part of the Veda which he has apprehended through reading — refer to an infinite and permanent result, viz. immortality, he applies himself to the study of the 5ariraka-Mima^sa, which consists in a systematic discussion of the Vedanta- texts, and has for its result the accurate determination of their sense. That the fruit of mere works is transitory, while the result of the knowledge of Brahman is something permanent, the Vedanta-texts declare in many places — 'And as here the world acquired by work perishes, so there the world acquired by merit perishes ' (Kk. Up. VIII, 1,6); ' That work of his has an end ' (Br/. Up. Ill, 8, 10) ; ' By non-permanent works the Permanent is not obtained ' (Ka. Up. I, 2, io) ; 'Frail indeed are those boats, the sacrifices ' (Mu. Up. I, 2, 7) ; * Let a Brahma/za, after he has examined all these worlds that are gained by works, acquire freedom from all desires. What is not made can- not be gained by what is made. To understand this, let the pupil, with fuel in his hand, go to a teacher who is learned and dwells entirely in Brahman. To that pupil who has approached him respectfully, whose mind is alto- gether calm, the wise teacher truly told that knowledge of Brahman through which he knows the imperishable true Person' (Mu. Up. I, 2, 12, 13). — 'Told' here means ' he is to tell/ — On the other hand, ' He who knows Brah- man attains the Highest' (Taitt. Up. II, 1, 1) ; 'He who sees this does not see death' (Kk. Up. VII, 26, 2) ; 'He becomes a self-ruler' (Kk. Up. VII, 25, 2) ; ' Knowing him he becomes immortal here ' (Taitt. Ar. Ill, 12, 7) ; ' Having known him he passes over death ; there is no other path to go ' (Svet. Up. VI, 15) ; ' Having known as separate his Self and the Mover, pleased thereby he goes to immortality' (Svet. Up. I, 6). 8 VEDANTA-stiTRAS.
3Ar. Ill, 12, 7) ; ' Having known him he passes over death ; there is no other path to go ' (Svet. Up. VI, 15) ; ' Having known as separate his Self and the Mover, pleased thereby he goes to immortality' (Svet. Up. I, 6). 8 VEDANTA-stiTRAS. But — an objection here is raised — the mere learning of the Veda with its auxiliary disciplines gives rise to the know- ledge that the heavenly world and the like are the results of works, and that all such results are transitory, while immortality is the fruit of meditation on Brahman. Pos- sessing such knowledge, a person desirous of final release may at once proceed to the enquiry into Brahman ; and what need is there of a systematic consideration of religious duty (i. e. of the study of the Purva Mlmkms&) ? — If this reasoning were valid, we reply, the person desirous of release need not even apply himself to the study of the vSariraka Mima^sa, since Brahman is known from the mere reading of the Veda with its auxiliary disciplines. — True. Such knowledge arises indeed immediately (without deeper enquiry). But a matter apprehended in this immediate way is not raised above doubt and mistake. Hence a sys- tematic discussion of the Vedanta-texts must be under- taken in order that their sense may be fully ascertained. — We agree. But you will have to admit that for the very same reason we must undertake a systematic enquiry into religious duty ! THE SMALL PORVAPAKSHA. But — a further objection is urged — as that which has to precede the systematic enquiry into Brahman we should assign something which that enquiry necessarily presup- poses. The enquiry into the nature of duty, however, does not form such a prerequisite, since a consideration of the Vedanta-texts may be undertaken by any one who has read those texts, even if he is not acquainted with works. — But in the Vedanta-texts there are enjoined medita- tions on the Udgitha and the like which are matters auxiliary to works ; and such meditations are not possible for him who is not acquainted with those works! — You who raise this objection clearly are ignorant of what kind of knowledge the .Sariraka Mima/^sa is concerned with ! What that jastra aims at is to destroy completely that I ADHYAYA, I PADA, I.
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.
1From all these it is understood that the study en- joined has for its result the apprehension of the aggregate of syllables called Veda, on the part of a pupil who has been initiated by a teacher sprung from a good family, leading a virtuous^ life, and possessing purity of soul ; who practises certain special observances and restric- tions ; and who learns by repeating what is recited by the teacher. And this study of the Veda is of the nature of a sa/^skara of the text, since the form of the injunction ' the Veda is to be studied ' shows that the Veda is the object (of the action of studying). By a sa?/zskara is understood an action whereby something is fitted to produce some other effect ; and that the Veda should be the object of such a sawskara is quite appropriate, since it gives rise to the knowledge of the four chief ends of human action — viz. religious duty, wealth, pleasure, and final release — and of the means to effect them ; and since it helps to effect those ends by itself also, viz. by mere mechanical repetition (apart from any knowledge to which it may give rise). The injunction as to the study of the Veda thus aims only at the apprehension of the aggregate of syllables (constituting the Veda) according to certain rules ; it is in this way analogous to the recital of mantras. It is further observed that the Veda thus apprehended through reading spontaneously gives rise to the ideas of certain things subserving certain purposes. A person, therefore, who has formed notions of those things imme- diately, i. e. on the mere apprehension of the text of the Veda through reading, thereupon naturally applies himself to the study of the Mima/^sa, which consists in a methodical discussion of the sentences constituting the text of the I ADHYAYA, I PADA, I.
2e. on the mere apprehension of the text of the Veda through reading, thereupon naturally applies himself to the study of the Mima/^sa, which consists in a methodical discussion of the sentences constituting the text of the I ADHYAYA, I PADA, I. Veda, and has for its result the accurate determination of the nature of those things and their different modes. Through this study the student ascertains the character of the injunctions of work which form part of the Veda, and observes that all work leads only to non-permanent results ; and as, on the other hand, he immediately becomes aware that the Upanishad sections — which form part of the Veda which he has apprehended through reading — refer to an infinite and permanent result, viz. immortality, he applies himself to the study of the 5ariraka-Mima^sa, which consists in a systematic discussion of the Vedanta- texts, and has for its result the accurate determination of their sense. That the fruit of mere works is transitory, while the result of the knowledge of Brahman is something permanent, the Vedanta-texts declare in many places — 'And as here the world acquired by work perishes, so there the world acquired by merit perishes ' (Kk. Up. VIII, 1,6); ' That work of his has an end ' (Br/. Up. Ill, 8, 10) ; ' By non-permanent works the Permanent is not obtained ' (Ka. Up. I, 2, io) ; 'Frail indeed are those boats, the sacrifices ' (Mu. Up. I, 2, 7) ; * Let a Brahma/za, after he has examined all these worlds that are gained by works, acquire freedom from all desires. What is not made can- not be gained by what is made. To understand this, let the pupil, with fuel in his hand, go to a teacher who is learned and dwells entirely in Brahman. To that pupil who has approached him respectfully, whose mind is alto- gether calm, the wise teacher truly told that knowledge of Brahman through which he knows the imperishable true Person' (Mu. Up. I, 2, 12, 13). — 'Told' here means ' he is to tell/ — On the other hand, ' He who knows Brah- man attains the Highest' (Taitt. Up. II, 1, 1) ; 'He who sees this does not see death' (Kk. Up. VII, 26, 2) ; 'He becomes a self-ruler' (Kk. Up. VII, 25, 2) ; ' Knowing him he becomes immortal here ' (Taitt. Ar. Ill, 12, 7) ; ' Having known him he passes over death ; there is no other path to go ' (Svet. Up. VI, 15) ; ' Having known as separate his Self and the Mover, pleased thereby he goes to immortality' (Svet. Up. I, 6). 8 VEDANTA-stiTRAS.
3Ar. Ill, 12, 7) ; ' Having known him he passes over death ; there is no other path to go ' (Svet. Up. VI, 15) ; ' Having known as separate his Self and the Mover, pleased thereby he goes to immortality' (Svet. Up. I, 6). 8 VEDANTA-stiTRAS. But — an objection here is raised — the mere learning of the Veda with its auxiliary disciplines gives rise to the know- ledge that the heavenly world and the like are the results of works, and that all such results are transitory, while immortality is the fruit of meditation on Brahman. Pos- sessing such knowledge, a person desirous of final release may at once proceed to the enquiry into Brahman ; and what need is there of a systematic consideration of religious duty (i. e. of the study of the Purva Mlmkms&) ? — If this reasoning were valid, we reply, the person desirous of release need not even apply himself to the study of the vSariraka Mima^sa, since Brahman is known from the mere reading of the Veda with its auxiliary disciplines. — True. Such knowledge arises indeed immediately (without deeper enquiry). But a matter apprehended in this immediate way is not raised above doubt and mistake. Hence a sys- tematic discussion of the Vedanta-texts must be under- taken in order that their sense may be fully ascertained. — We agree. But you will have to admit that for the very same reason we must undertake a systematic enquiry into religious duty ! THE SMALL PORVAPAKSHA. But — a further objection is urged — as that which has to precede the systematic enquiry into Brahman we should assign something which that enquiry necessarily presup- poses. The enquiry into the nature of duty, however, does not form such a prerequisite, since a consideration of the Vedanta-texts may be undertaken by any one who has read those texts, even if he is not acquainted with works. — But in the Vedanta-texts there are enjoined medita- tions on the Udgitha and the like which are matters auxiliary to works ; and such meditations are not possible for him who is not acquainted with those works! — You who raise this objection clearly are ignorant of what kind of knowledge the .Sariraka Mima/^sa is concerned with ! What that jastra aims at is to destroy completely that I ADHYAYA, I PADA, I.
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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