Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ceremonies mentioned cannot be drawn into connexion with the vidyas, ' because their matter, such as piercing the heart, &c., is different (from the matter of the vidyas),' and therefore cannot be connected with the latter. — But has it not been said above that the mantras may be connected with the meditations enjoined in the vidyas, on the ground of their coming of use in meditations on the heart, &c. ? — The mantras, we reply, might be so employed, if their entire contents were glorification of the heart, and the like ; but this is by no means the case. The mantra first quoted, e. g. clearly expresses hostility to somebody, and is therefore to be connected, not with the vidyas of the Upanishads, but with some ceremony meant to hurt an enemy. The mantra of the Taw^ins again, ' O God Savitar, produce the sacrifice,' indicates by its very words that it is connected with some sacrifice ; with what particular sacrifice it is connected has to be established by other means of proof. Similarly other mantras also — which, either by ' indication ' (linga), or ' syntactical connexion ' (vakya), or some other means of proof, are shown to be subordinate to certain sacrificial actions — cannot, because they occur in the Upanishads also, be connected with the vidyas on the ground of mere proximity. For that ' proximity,' as a means of proof regarding the connexion of subordinate matters with principal matters, is weaker than direct enunciation (.Sruti), and so on, is demonstrated in the former science (i.e. in the Purva Mimawsa) under III, 3, 14. Of sacrificial works also, such as the pravargya, which are primarily enjoined with reference to other occasions, it cannot be demonstrated that they are supplementary to vidyas with which they have nothing in common. The case of the BWhaspatisava, quoted by the purvapakshin, is of an altogether different kind, as there we have an injunction clearly showing that that oblation is a subordinate member of the Va^apeya, viz. ' Having offered the Va^apeya he offers the Br/haspatisava.' And, moreover, if the one pravargya-ceremony has once been enjoined for a definite purpose by a means of proof of superior strength, we must not, on the strength of an inferior means of proof, assume
2Ill ADHYAYA, 3 PADA, 26. 225 it to be enjoined for some different purpose. A proceeding of that kind would be possible only if the difference of the means of proof were not apprehended ; but in our case this latter possibility is excluded since the relative strength and weakness of the various means of proof is fully apprehended (on the ground of the conclusions arrived at in the Purva Mimawsa). — For these reasons the mentioned mantras and acts are not, on the ground of mere textual collocation, to be viewed as supplementary to the vidyas of the Upanishads. To account for the fact of their textual collocation with the latter we must keep in view that the mantras, &c. as well as the vidyas have to be studied, &c. in the woods. 26. Where the getting rid (of good and evil) is mentioned (the obtaining of this good and evil by others has to be added) because the statement about the obtaining is supplementary (to the statement about the getting rid of), as in the case of the kui"as, the metres, the praise and the singing. This (i.e. the reason for this) has been stated (in the Purva Mima;;i?sa).
3In the text of the Ta/ZfT'lns we meet with the following passage : ' Shaking off all evil as a horse shakes his hair, and shaking off the body as the moon frees herself from the mouth of Rahu, I obtain self made and satisfied the uncreated world of Brahman ' iyKJi. Up. VIII, 13). Again, in the text of the Atharva;nkas, we read, * Then knowing, shaking off good and evil he reaches the highest oneness, free fi'om passion' (Mu. Up. III. i, 3). The 5a/yayanins read, ' His sons obtain his inheritance, his friends the good, his enemies the evil he has done.' And the Kaushitakins, ' He shakes off his good and his evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done ' (Kau. Up. I, 4). — Of these texts two state that the man who has reached true knowledge rids himself of his good and evil deeds ; one, that his friends and enemies obtain his good and evil deeds respectively; and one finally declares that both things take place. [38] Q 2 26 VEDANTA-SUTRAS.
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.
1ceremonies mentioned cannot be drawn into connexion with the vidyas, ' because their matter, such as piercing the heart, &c., is different (from the matter of the vidyas),' and therefore cannot be connected with the latter. — But has it not been said above that the mantras may be connected with the meditations enjoined in the vidyas, on the ground of their coming of use in meditations on the heart, &c. ? — The mantras, we reply, might be so employed, if their entire contents were glorification of the heart, and the like ; but this is by no means the case. The mantra first quoted, e. g. clearly expresses hostility to somebody, and is therefore to be connected, not with the vidyas of the Upanishads, but with some ceremony meant to hurt an enemy. The mantra of the Taw^ins again, ' O God Savitar, produce the sacrifice,' indicates by its very words that it is connected with some sacrifice ; with what particular sacrifice it is connected has to be established by other means of proof. Similarly other mantras also — which, either by ' indication ' (linga), or ' syntactical connexion ' (vakya), or some other means of proof, are shown to be subordinate to certain sacrificial actions — cannot, because they occur in the Upanishads also, be connected with the vidyas on the ground of mere proximity. For that ' proximity,' as a means of proof regarding the connexion of subordinate matters with principal matters, is weaker than direct enunciation (.Sruti), and so on, is demonstrated in the former science (i.e. in the Purva Mimawsa) under III, 3, 14. Of sacrificial works also, such as the pravargya, which are primarily enjoined with reference to other occasions, it cannot be demonstrated that they are supplementary to vidyas with which they have nothing in common. The case of the BWhaspatisava, quoted by the purvapakshin, is of an altogether different kind, as there we have an injunction clearly showing that that oblation is a subordinate member of the Va^apeya, viz. ' Having offered the Va^apeya he offers the Br/haspatisava.' And, moreover, if the one pravargya-ceremony has once been enjoined for a definite purpose by a means of proof of superior strength, we must not, on the strength of an inferior means of proof, assume
2Ill ADHYAYA, 3 PADA, 26. 225 it to be enjoined for some different purpose. A proceeding of that kind would be possible only if the difference of the means of proof were not apprehended ; but in our case this latter possibility is excluded since the relative strength and weakness of the various means of proof is fully apprehended (on the ground of the conclusions arrived at in the Purva Mimawsa). — For these reasons the mentioned mantras and acts are not, on the ground of mere textual collocation, to be viewed as supplementary to the vidyas of the Upanishads. To account for the fact of their textual collocation with the latter we must keep in view that the mantras, &c. as well as the vidyas have to be studied, &c. in the woods. 26. Where the getting rid (of good and evil) is mentioned (the obtaining of this good and evil by others has to be added) because the statement about the obtaining is supplementary (to the statement about the getting rid of), as in the case of the kui"as, the metres, the praise and the singing. This (i.e. the reason for this) has been stated (in the Purva Mima;;i?sa).
3In the text of the Ta/ZfT'lns we meet with the following passage : ' Shaking off all evil as a horse shakes his hair, and shaking off the body as the moon frees herself from the mouth of Rahu, I obtain self made and satisfied the uncreated world of Brahman ' iyKJi. Up. VIII, 13). Again, in the text of the Atharva;nkas, we read, * Then knowing, shaking off good and evil he reaches the highest oneness, free fi'om passion' (Mu. Up. III. i, 3). The 5a/yayanins read, ' His sons obtain his inheritance, his friends the good, his enemies the evil he has done.' And the Kaushitakins, ' He shakes off his good and his evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done ' (Kau. Up. I, 4). — Of these texts two state that the man who has reached true knowledge rids himself of his good and evil deeds ; one, that his friends and enemies obtain his good and evil deeds respectively; and one finally declares that both things take place. [38] Q 2 26 VEDANTA-SUTRAS.
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.