Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1^ Viz. the real fire in which the dead body is burned and which is known from perception. Ill ADHYAVA, 3 PADA, 3. 1 89 for that number is not an essential part of the injunction^, but merely makes an additional statement regarding something known already from the text, viz. the five fires with which the heavenly world and so on are identified '^. Similarly nothing stands in the way of some additional qualification being included in the vidya concerning the colloquy of the pra«as and so on. The addition or omission of some particular qualification is unable to introduce difference into the object of knowledge and thereby into the knowledge itself; for although the objects of knowledge may differ partly, yet their greater part and at the same time the knowing person are understood to be the same. Hence the vidya also remains the same. 3. (The rite of carrying fire on the head Is an attribute) of the study of the Veda (of the Atharvawikas) ; because in the Sama-lara (it is mentioned) as being such. (This also follows) from the general subject-matter, and the limitation (of the rite to the Atharva;^ikas) is analogous to that of the libations.
2With reference to the purvapakshin's averment that the rite of carrying fire on the head is connected wdth the vidya of the followers of the Atharva-veda only, not with any other vidya, and that thereby the vidya of the Atharvawikas is separated from all other vidyas, the following remarks have to be made. — The rite of carrying fire on the head is an attribute not of the vidya, but merely of the study of the Veda on the part of the Atharvawikas. This we infer from the circumstance that the Atharvawikas, in the book called 'Sama-^ara' which treats of Vedic observances, record the above rite also as being of such a nature, i.e. as constituting an attribute of the study of the Veda. At the close of the Upanishad moreover we have the following sentence, ' A ^ I.e. the iOandogya-text contains no injunction that five fires only are to be meditated upon. "^ So that there stands nothing in the way of our amplifying our meditation by the addition of a sixth fire. IQO vedanta-sOtras.
3man who has not performed the rites does not read this;' here we conclude from the word ' this ' which refers to the subject previously treated, and from the fact of ' reading ' being mentioned, that the rite is an attribute of the study of the Upanishad of the Atharva;nkas (but has nothing to do with the Upanishad itself). — But what about the immediately preceding passage, ' Let a man tell this science of Brahman to those only by whom the rite of carrying fire on the head has been performed according to rule ? ' Here the rite in question is connected with the science of Brahman, and as all science of Brahman is one only, it follows that the rite has to be connected with all science of Brahman ! — Not so, we reply ; for in the above passage also the word ' this ' refers back to what forms the subject of the antecedent part of the Upanishad, and that subject is constituted by the science of Brahman only in so far as depending on a particular book (viz. the Mu;/(^aka-Upanishad); hence the rite also is connected with that particular book only. — The Sutra adds another illustrative instance in the words ' and as in the case of the libations there is limitation of that.' As the seven libations — from the saurya libation up to the jataudana libation— since they are not connected with the triad of fires taught in the other Vedas, but only with the one fire which is taught in the Atharvan, are thereby enjoined exclusively on the followers of the Atharvan ; so the rite of carrying fire on the head also is limited to the study of that particular Veda with which scriptural statements connect it. — The doctrine of the unity of the vidyas thus remains unshaken.
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^ Viz. the real fire in which the dead body is burned and which is known from perception. Ill ADHYAVA, 3 PADA, 3. 1 89 for that number is not an essential part of the injunction^, but merely makes an additional statement regarding something known already from the text, viz. the five fires with which the heavenly world and so on are identified '^. Similarly nothing stands in the way of some additional qualification being included in the vidya concerning the colloquy of the pra«as and so on. The addition or omission of some particular qualification is unable to introduce difference into the object of knowledge and thereby into the knowledge itself; for although the objects of knowledge may differ partly, yet their greater part and at the same time the knowing person are understood to be the same. Hence the vidya also remains the same. 3. (The rite of carrying fire on the head Is an attribute) of the study of the Veda (of the Atharvawikas) ; because in the Sama-lara (it is mentioned) as being such. (This also follows) from the general subject-matter, and the limitation (of the rite to the Atharva;^ikas) is analogous to that of the libations.
2With reference to the purvapakshin's averment that the rite of carrying fire on the head is connected wdth the vidya of the followers of the Atharva-veda only, not with any other vidya, and that thereby the vidya of the Atharvawikas is separated from all other vidyas, the following remarks have to be made. — The rite of carrying fire on the head is an attribute not of the vidya, but merely of the study of the Veda on the part of the Atharvawikas. This we infer from the circumstance that the Atharvawikas, in the book called 'Sama-^ara' which treats of Vedic observances, record the above rite also as being of such a nature, i.e. as constituting an attribute of the study of the Veda. At the close of the Upanishad moreover we have the following sentence, ' A ^ I.e. the iOandogya-text contains no injunction that five fires only are to be meditated upon. "^ So that there stands nothing in the way of our amplifying our meditation by the addition of a sixth fire. IQO vedanta-sOtras.
3man who has not performed the rites does not read this;' here we conclude from the word ' this ' which refers to the subject previously treated, and from the fact of ' reading ' being mentioned, that the rite is an attribute of the study of the Upanishad of the Atharva;nkas (but has nothing to do with the Upanishad itself). — But what about the immediately preceding passage, ' Let a man tell this science of Brahman to those only by whom the rite of carrying fire on the head has been performed according to rule ? ' Here the rite in question is connected with the science of Brahman, and as all science of Brahman is one only, it follows that the rite has to be connected with all science of Brahman ! — Not so, we reply ; for in the above passage also the word ' this ' refers back to what forms the subject of the antecedent part of the Upanishad, and that subject is constituted by the science of Brahman only in so far as depending on a particular book (viz. the Mu;/(^aka-Upanishad); hence the rite also is connected with that particular book only. — The Sutra adds another illustrative instance in the words ' and as in the case of the libations there is limitation of that.' As the seven libations — from the saurya libation up to the jataudana libation— since they are not connected with the triad of fires taught in the other Vedas, but only with the one fire which is taught in the Atharvan, are thereby enjoined exclusively on the followers of the Atharvan ; so the rite of carrying fire on the head also is limited to the study of that particular Veda with which scriptural statements connect it. — The doctrine of the unity of the vidyas thus remains unshaken.
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.
No commentary for this page.