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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The remaining part of the Sutra, • Like the ku^as, the metres, the praise and the singing,' introduces some analogous instances. — The case under discussion is analogous to the case of the kuj'as ^. Those, a mantra of the Bhal- ' I.e. according to the commentators, small wooden rods used by the Udgatr/s in counting the stotras. Q 2 2 28 vedanta-sCtras.
2lavins (' You ku^as are the children of the tree, do you protect me ! ') represents as coming from trees in general, without any specification. The corresponding mantra of the ^aA'ayanins on the other hand is, ' You kujas are the children of the Udumbara-tree ; ' a particularizing statement which must be considered as valid for the ku^as in general. — Another analogous case is that of the metres. In some places no special statement is made about their order of succession ; but the text of the Paihgins, ' The metres of the Devas come first,' determines the general priority of the metres of the Devas to those of the Asuras ^. — Similarly the time of the stotra accompanying the performance of the Sho(^ai-in-rite which in some texts is left undefined is settled by the text of the 7?zg-vedins (arM/z), ' when the Sun has half risen.' — And similarly a particularizing text of the Bhallavins defines what priests have to join in the singing ; a point left unsettled in other 5rutis ^. — As in these parallel cases, so we have to proceed in the case under discussion also. For if we refused to define a general text by another more particular one, we should be driven to assume optional procedure (vikalpa), and that the latter is if possible to be avoided is a wellknown principle. This is stated in the Purva Mimawsasutras X, 8, 15.
3The passages about the shaking (off) can be viewed as giving rise to a different discussion also, and the Sutra can accordingly be explained in a different manner. The question can be raised whether the ' shaking ' means the getting rid of one's good and evil deeds or something else. — The purvapaksha will in that case have to be established in the following manner. Shaking (dhu) here does not mean 'getting rid of,' since the root 'dhu' according to grammar means shaking in an intransitive sense or trembling ; of flags streaming in the wind we say, for ^ Metres of less than ten syllables belong to the Asuras, those of ten and more to the Devas. ^ The general text is, according to the commentators, 'The priests join in the singing;' the defining text of the Bliallavins, 'The adhvaryu does not join in the singing.' Ill ADHYAYA, 3 PADA, 27. 2 29 instance, ' the flags are shaking ' (dodhuyante). We therefore take the word in the same sense in the passages under discussion and understand by the ' trembhng ' of the good and evil deeds the fact of their not meeting, for a certain time, with their results.
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.
1The remaining part of the Sutra, • Like the ku^as, the metres, the praise and the singing,' introduces some analogous instances. — The case under discussion is analogous to the case of the kuj'as ^. Those, a mantra of the Bhal- ' I.e. according to the commentators, small wooden rods used by the Udgatr/s in counting the stotras. Q 2 2 28 vedanta-sCtras.
2lavins (' You ku^as are the children of the tree, do you protect me ! ') represents as coming from trees in general, without any specification. The corresponding mantra of the ^aA'ayanins on the other hand is, ' You kujas are the children of the Udumbara-tree ; ' a particularizing statement which must be considered as valid for the ku^as in general. — Another analogous case is that of the metres. In some places no special statement is made about their order of succession ; but the text of the Paihgins, ' The metres of the Devas come first,' determines the general priority of the metres of the Devas to those of the Asuras ^. — Similarly the time of the stotra accompanying the performance of the Sho(^ai-in-rite which in some texts is left undefined is settled by the text of the 7?zg-vedins (arM/z), ' when the Sun has half risen.' — And similarly a particularizing text of the Bhallavins defines what priests have to join in the singing ; a point left unsettled in other 5rutis ^. — As in these parallel cases, so we have to proceed in the case under discussion also. For if we refused to define a general text by another more particular one, we should be driven to assume optional procedure (vikalpa), and that the latter is if possible to be avoided is a wellknown principle. This is stated in the Purva Mimawsasutras X, 8, 15.
3The passages about the shaking (off) can be viewed as giving rise to a different discussion also, and the Sutra can accordingly be explained in a different manner. The question can be raised whether the ' shaking ' means the getting rid of one's good and evil deeds or something else. — The purvapaksha will in that case have to be established in the following manner. Shaking (dhu) here does not mean 'getting rid of,' since the root 'dhu' according to grammar means shaking in an intransitive sense or trembling ; of flags streaming in the wind we say, for ^ Metres of less than ten syllables belong to the Asuras, those of ten and more to the Devas. ^ The general text is, according to the commentators, 'The priests join in the singing;' the defining text of the Bliallavins, 'The adhvaryu does not join in the singing.' Ill ADHYAYA, 3 PADA, 27. 2 29 instance, ' the flags are shaking ' (dodhuyante). We therefore take the word in the same sense in the passages under discussion and understand by the ' trembhng ' of the good and evil deeds the fact of their not meeting, for a certain time, with their results.
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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