Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1as that breath \' If now we should assume ^ that the term ' udgitha ' denotes here the whole act of worship (not only the syllable Om which is a part of the udgitha), and that (in the passage, ' they meditated on the udgitha as that breath') the performer of that worship, i.e. the Udgatrzpriest, is said to be meditated upon as breath ; our interpretation would be open to two objections : in the first place it would be opposed to the introductory sentence (which directly declares the syllable Om to be the object of devotion) ; and in the second place it would oblige us to take the word udgitha (in ' they meditated on the udgitha '), not in its direct sense, but as denoting by implication the udgatrz. But the rule is that in one and the same connected passage the interpretation of later passages has to adapt itself to the earlier passages. We therefore conclude the passage last quoted to teach that the syllable Om which is a part of the udgitha is to be meditated upon as prawa. — In the Va^asaneyaka on the other hand there is no reason for taking the word udgitha to denote a part of the udgitha only, and we therefore must interpret it to denote the whole ; and in the passage, 'Do thou sing out for us,' the performer of the worship, i.e. the Udgatrz-priest, is described as pra«a. In reply to the purvapakshin's remark that in the Va^saneyaka also the udgitha and the pra;/a occur in co-ordination (in the passage, ' He is udgitha '), we point out that that statement merely aims at showing that the Self of all is that pra//a which the text wishes to represent as udgatr/. The statement, therefore, does not imply the unity of the two vidyas. Moreover, there also the term udgitha denotes the whole act of worship (while in the K/iandogya. it denotes the omkara only). Nor must it be said that the prd;/a can
2' From which it appears that the A7iandogya enjoins throughout a meditation on the syllable Om which is only a part of the udgitha ; while the object of meditation enjoined in the Br/hadarawyaka is the whole udgitha. ^ Viz. for the purpose of making out that the object of meditation is the same in the -ff^andogya and the Br/had-ara«yaka. Ill ADHYAYA, 3 PADA, 7. 1 95
3impossibly be an udgatri, and that on that account our interpretation of the Brzhad-^ra//yaka passage is erroneous ; for with a view to pious meditation scripture may represent the prawa as udgatr/ as well as udgitha. And, moreover, the Udg^trz actually performs his work by the strength of his breath ; hence the prawa may be called udgatr/. In accordance with this the text says (I, 3, 24), ' He sang it indeed as speech and breath.' — And if we understand that the text clearly intends to convey a difference of matter we have no right to conclude from merely apparent similarities of expression that only one matter is intended to be expressed. To quote an analogous instance from the karmakanda. : In the section relative to the unexpected rising of the moon during the dari-a-sacrifice, as well as in the section about the offering to be made by him who is desirous of cattle, we meet with identical injunctions such as the following one, ' He is to divide the grains into three portions, and to make those of medium size into a cake offered on eight potsherds to Agni the Giver,' &c. ; nevertheless it follows from the difference of the introductory passages of the two sections that the offerings to be made on account of the moon's rising are indeed not connected with the divinities of the dari-a-sacrifice (but do not constitute a new sacrifice separate from the dar^a), while the section about him who is desirous of cattle enjoins a separate sacrificial performance ^. — Analogously a difference in the nature of the introductory clauses effects a difference of the vidyas, ' As in the case of that which is greater than great.' That means : Just as the meditation on the udgitha enjoined in the passage, ' Ether is greater than these, ether is their rest ; he is indeed the udgitha, greater than great, he is without end ' (K/i. Up. I, 9, i), and the other meditation on the udgitha as possessing the qualities of abiding within the eye and the sun, &c. {K/i. Up. I, 6), are separate meditations, although in both the udgitha is identified with the highest Self; so it is with vidyas in general. The special features of different vidyas are not to be combined even when the
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.
1as that breath \' If now we should assume ^ that the term ' udgitha ' denotes here the whole act of worship (not only the syllable Om which is a part of the udgitha), and that (in the passage, ' they meditated on the udgitha as that breath') the performer of that worship, i.e. the Udgatrzpriest, is said to be meditated upon as breath ; our interpretation would be open to two objections : in the first place it would be opposed to the introductory sentence (which directly declares the syllable Om to be the object of devotion) ; and in the second place it would oblige us to take the word udgitha (in ' they meditated on the udgitha '), not in its direct sense, but as denoting by implication the udgatrz. But the rule is that in one and the same connected passage the interpretation of later passages has to adapt itself to the earlier passages. We therefore conclude the passage last quoted to teach that the syllable Om which is a part of the udgitha is to be meditated upon as prawa. — In the Va^asaneyaka on the other hand there is no reason for taking the word udgitha to denote a part of the udgitha only, and we therefore must interpret it to denote the whole ; and in the passage, 'Do thou sing out for us,' the performer of the worship, i.e. the Udgatrz-priest, is described as pra«a. In reply to the purvapakshin's remark that in the Va^saneyaka also the udgitha and the pra;/a occur in co-ordination (in the passage, ' He is udgitha '), we point out that that statement merely aims at showing that the Self of all is that pra//a which the text wishes to represent as udgatr/. The statement, therefore, does not imply the unity of the two vidyas. Moreover, there also the term udgitha denotes the whole act of worship (while in the K/iandogya. it denotes the omkara only). Nor must it be said that the prd;/a can
2' From which it appears that the A7iandogya enjoins throughout a meditation on the syllable Om which is only a part of the udgitha ; while the object of meditation enjoined in the Br/hadarawyaka is the whole udgitha. ^ Viz. for the purpose of making out that the object of meditation is the same in the -ff^andogya and the Br/had-ara«yaka. Ill ADHYAYA, 3 PADA, 7. 1 95
3impossibly be an udgatri, and that on that account our interpretation of the Brzhad-^ra//yaka passage is erroneous ; for with a view to pious meditation scripture may represent the prawa as udgatr/ as well as udgitha. And, moreover, the Udg^trz actually performs his work by the strength of his breath ; hence the prawa may be called udgatr/. In accordance with this the text says (I, 3, 24), ' He sang it indeed as speech and breath.' — And if we understand that the text clearly intends to convey a difference of matter we have no right to conclude from merely apparent similarities of expression that only one matter is intended to be expressed. To quote an analogous instance from the karmakanda. : In the section relative to the unexpected rising of the moon during the dari-a-sacrifice, as well as in the section about the offering to be made by him who is desirous of cattle, we meet with identical injunctions such as the following one, ' He is to divide the grains into three portions, and to make those of medium size into a cake offered on eight potsherds to Agni the Giver,' &c. ; nevertheless it follows from the difference of the introductory passages of the two sections that the offerings to be made on account of the moon's rising are indeed not connected with the divinities of the dari-a-sacrifice (but do not constitute a new sacrifice separate from the dar^a), while the section about him who is desirous of cattle enjoins a separate sacrificial performance ^. — Analogously a difference in the nature of the introductory clauses effects a difference of the vidyas, ' As in the case of that which is greater than great.' That means : Just as the meditation on the udgitha enjoined in the passage, ' Ether is greater than these, ether is their rest ; he is indeed the udgitha, greater than great, he is without end ' (K/i. Up. I, 9, i), and the other meditation on the udgitha as possessing the qualities of abiding within the eye and the sun, &c. {K/i. Up. I, 6), are separate meditations, although in both the udgitha is identified with the highest Self; so it is with vidyas in general. The special features of different vidyas are not to be combined even when the
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.