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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1At the beginning of an Upanishad of the Atharva;^ikas the following mantra is recorded, ' Pierce him (the enemy) whole, pierce his heart : crush his veins, crush his head ; thrice crushed,' &c. At the beginning of the Upanishad of the Ta;/</ins we have the mantra, ' O God Savitar, produce the sacrifice.' At the beginning of that of the Satyayanins, ' Thou hast a white horse and art green as grass,' &c. ; at the beginning of that of the Ka///as and theTaittiriyakas, ' May Mitra be propitious to us and Varu;/a,' &c. At the beginning of the Upanishad of the Va^asaneyins we have a Brahmawa-passage about the pravargya-ceremony, ' The gods indeed sat down to a sattra ; ' and at the beginning of that of the Kaushitakins there is a Brahmawa-passage about the agnish/oma, 'Brahman indeed is the Agnish/oma, Brahman is that day ; through Brahman they pass into Ill ADHYAYA, 3 PADA, 25. 223 Brahman, immortality those reach who observe that day.' — The point to be inquired into with reference to all these mantras and the sacrifices referred to in the Brahma7?a-passages is whether they are to be combined with the vidyas (contained in the Upanishads) or not.
2The purvapakshin maintains that they are so to be combined, because the text exhibits them in proximity to the Upanishad-portions of the Brahma;/as whose chief contents are formed by the vidyas. — But we do not observe those mantras and sacrifices to be actually enjoined as subordinate members of the vidyas ! — True, but in spite of this we, on the ground of proximity, infer them to be connected with the vidyas. For we have no right to set aside the fact of proximity as irrelevant as long as an inference can be established on it. — But we are unable to see that the mantras have anything to do with the vidyas, and how can it be assumed that ceremonies, such as the pravargya which scripture enjoins with reference to other occasions, sacrifices, and so on, stand in any relation to the vidyas ! — Never mind, the purvapakshin replies. In the case of mantras we can always imagine some meaning which connects them with the vidyas; the first mantra quoted, e.g. may be viewed as glorifying the heart. For the heart and other parts of the body are often represented, in the vidyas, as abodes of meditation, and hence mantras glorifying the heart, &c., may appropriately form subordinate members of those vidyas. Some mantras, moreover, we clearly see to be enjoined with reference to vidyas, so, e.g. the mantra, ' I turn to Bhu/i with such and such' {KA. Up. Ill, 15, 3). Sacrificial acts again may indeed be enjoined in connexion with other occasions ; yet there is no reason why they should not also be applied to the vidyas, just as the offering called Br/haspatisava is a subordinate part of the Va^apeya-sacrifice ^.
3To this we make the following reply. The mantras and ^ The Br/haspatisava, although enjoined with special reference to him who is desirous of Brahmavar/^as, is yet at the same time a subordinate part of the Va^apeya-sacrifice. Cp. Pu. Mi. Su. IV, 3. 29. 2 24 VEDANTA-StjTRAS.
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.
1At the beginning of an Upanishad of the Atharva;^ikas the following mantra is recorded, ' Pierce him (the enemy) whole, pierce his heart : crush his veins, crush his head ; thrice crushed,' &c. At the beginning of the Upanishad of the Ta;/</ins we have the mantra, ' O God Savitar, produce the sacrifice.' At the beginning of that of the Satyayanins, ' Thou hast a white horse and art green as grass,' &c. ; at the beginning of that of the Ka///as and theTaittiriyakas, ' May Mitra be propitious to us and Varu;/a,' &c. At the beginning of the Upanishad of the Va^asaneyins we have a Brahmawa-passage about the pravargya-ceremony, ' The gods indeed sat down to a sattra ; ' and at the beginning of that of the Kaushitakins there is a Brahmawa-passage about the agnish/oma, 'Brahman indeed is the Agnish/oma, Brahman is that day ; through Brahman they pass into Ill ADHYAYA, 3 PADA, 25. 223 Brahman, immortality those reach who observe that day.' — The point to be inquired into with reference to all these mantras and the sacrifices referred to in the Brahma7?a-passages is whether they are to be combined with the vidyas (contained in the Upanishads) or not.
2The purvapakshin maintains that they are so to be combined, because the text exhibits them in proximity to the Upanishad-portions of the Brahma;/as whose chief contents are formed by the vidyas. — But we do not observe those mantras and sacrifices to be actually enjoined as subordinate members of the vidyas ! — True, but in spite of this we, on the ground of proximity, infer them to be connected with the vidyas. For we have no right to set aside the fact of proximity as irrelevant as long as an inference can be established on it. — But we are unable to see that the mantras have anything to do with the vidyas, and how can it be assumed that ceremonies, such as the pravargya which scripture enjoins with reference to other occasions, sacrifices, and so on, stand in any relation to the vidyas ! — Never mind, the purvapakshin replies. In the case of mantras we can always imagine some meaning which connects them with the vidyas; the first mantra quoted, e.g. may be viewed as glorifying the heart. For the heart and other parts of the body are often represented, in the vidyas, as abodes of meditation, and hence mantras glorifying the heart, &c., may appropriately form subordinate members of those vidyas. Some mantras, moreover, we clearly see to be enjoined with reference to vidyas, so, e.g. the mantra, ' I turn to Bhu/i with such and such' {KA. Up. Ill, 15, 3). Sacrificial acts again may indeed be enjoined in connexion with other occasions ; yet there is no reason why they should not also be applied to the vidyas, just as the offering called Br/haspatisava is a subordinate part of the Va^apeya-sacrifice ^.
3To this we make the following reply. The mantras and ^ The Br/haspatisava, although enjoined with special reference to him who is desirous of Brahmavar/^as, is yet at the same time a subordinate part of the Va^apeya-sacrifice. Cp. Pu. Mi. Su. IV, 3. 29. 2 24 VEDANTA-StjTRAS.
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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