Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1^ I.e. the definite statement about the Self in the concluding passage may be used for defining the sense of the indefinite initial statement about that which is. 'That which is' comprises the Self as well as the Not-Self. Ill ADHYAYA, 3 PADA, 1 8. 211 over there,' and, 'That vessel over there, bring it,' have different meanings. — It therefore remains a settled conclusion that in texts such as discussed above, the matter of instruction is the same, however much the mode mayvary in which the instruction is conveyed. 1 8. As (scripture where speaking of the rinsing of the mouth with water) makes a reference to an act (established by Smr/ti), (that act is not enjoined by 6ruti, but rather) the new (act of meditation on the water viewed as the dress of pra;^a).
2The ir//andogas as well as the Va^asaneyins record, in the colloquy of the prawas, that the food of Breath comprizes everything even unto dogs and birds, and that water is its dress. To this the K/iandogSLS add, ' Therefore when going to eat food they surround it before and after with water' (K/i. Up. V, 2, 2). And the Va^asaneyins add (BW. Up. VI, 1, 14), '.Srotriyas who know this rinse the mouth with water when they are going to eat and rinse the mouth with water after they have eaten, thinking that thereby they make the breath dressed. Therefore a man knowing this is to rinse the mouth with water when going to eat and after having eaten ; he thereby makes that breath dressed.' — These texts intimate two things, rinsing of the mouth and meditation on the breath as dressed. The doubt then arises whether the texts enjoin both these matters, or only the rinsing of the mouth, or only the meditation on breath as dressed.
3The purvapakshin maintains that the text enjoins both, since the one as well as the other is intimated by the text, and since both matters not being settled by any other means of knowledge are worthy of being enjoined by the Veda. — Or else, he says, the rinsing of the mouth only is enjoined, since with reference to the latter only the text exhibits the particular injunctive verbal form ('he is to rinse '). In this latter case the mention made in the text of the meditation on breath as dressed has merely the purpose of glorifying the act of rinsing. P 2 212 VEDANTA-sOtRAS.
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^ I.e. the definite statement about the Self in the concluding passage may be used for defining the sense of the indefinite initial statement about that which is. 'That which is' comprises the Self as well as the Not-Self. Ill ADHYAYA, 3 PADA, 1 8. 211 over there,' and, 'That vessel over there, bring it,' have different meanings. — It therefore remains a settled conclusion that in texts such as discussed above, the matter of instruction is the same, however much the mode mayvary in which the instruction is conveyed. 1 8. As (scripture where speaking of the rinsing of the mouth with water) makes a reference to an act (established by Smr/ti), (that act is not enjoined by 6ruti, but rather) the new (act of meditation on the water viewed as the dress of pra;^a).
2The ir//andogas as well as the Va^asaneyins record, in the colloquy of the prawas, that the food of Breath comprizes everything even unto dogs and birds, and that water is its dress. To this the K/iandogSLS add, ' Therefore when going to eat food they surround it before and after with water' (K/i. Up. V, 2, 2). And the Va^asaneyins add (BW. Up. VI, 1, 14), '.Srotriyas who know this rinse the mouth with water when they are going to eat and rinse the mouth with water after they have eaten, thinking that thereby they make the breath dressed. Therefore a man knowing this is to rinse the mouth with water when going to eat and after having eaten ; he thereby makes that breath dressed.' — These texts intimate two things, rinsing of the mouth and meditation on the breath as dressed. The doubt then arises whether the texts enjoin both these matters, or only the rinsing of the mouth, or only the meditation on breath as dressed.
3The purvapakshin maintains that the text enjoins both, since the one as well as the other is intimated by the text, and since both matters not being settled by any other means of knowledge are worthy of being enjoined by the Veda. — Or else, he says, the rinsing of the mouth only is enjoined, since with reference to the latter only the text exhibits the particular injunctive verbal form ('he is to rinse '). In this latter case the mention made in the text of the meditation on breath as dressed has merely the purpose of glorifying the act of rinsing. P 2 212 VEDANTA-sOtRAS.
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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