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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1diction (of the general subject-matter), according to scripture and inference (i.e. Smr/ti). We have shown that the going on the path of the gods is vahd only for the vidyas of the quahfied Brahman, not for the knowledge of the highest Brahman which is destitute of all qualities. — Now we observe that the going on the path of the gods is mentioned only in some of the quahfied vidyas, such as the paryanka-vidya, the paw/'agni-vidya, the upakoi-ala-vidya, the dahara-vidya ; while it is not mentioned in others, such as the madhu-vidya,the s^udi\ya.-vidya., the sho^/ajakala-vidya, the vaii-vanara-vidy^. — The doubt then arises whether the going on the path of the gods is to be connected with those vidyas only in which it is actually mentioned or generally with all vidyas of that kind. The purvapakshin maintains the former view ; for, he says, the limitative force of the general subject-matter of each particular section compels us to connect the going on the path of the gods with those vidyas only which actually mention it. If we transferred it to other vidyas also, the authoritativeness of scripture would suffer ; for then anything might be the sense of anything. Moreover, the details about the path of the gods beginning with light and so on are given equally in the upakojala-vidya and the pa«/^agni-vidya, which would be a useless repetition if as a matter of course the going on the path of the gods were connected with all vidyas.
2To this we make the following reply. The going on the path of the gods is not to be restricted but to be connected equally with all those qualified vidyas which have exaltation (abhyudaya) for their result. The objection above raised by the purvapakshin that thereby we contradict the general subject-matter, we refute by appealing to scripture and Smriti. Scripture in the first place declares that not only those 'who know this,' i.e. the pawMgni-vidya {K/i. Up. V, 10, i), proceed on the path of the gods, but also those who understand other vidyas, ' and also those who in the forest follow faith and austerities.' — But how do we know that the latter passage refers to those who are conversant with other 2 34 VEDANTA-SUTRAS.
3vidyas ? The text certainly speaks of those only who are intent on faith and austerities ! — Not by faith and austerities alone, we reply, unaided by knowledge, can that path be attained ; for another scriptural passage says, ' Through knowledge they mount to that place from which all wishes have passed away ; those who are skilled in works only do not go there, nor penitents devoid of knowledge' {Sat. Bra. X,5, 4, 16). We therefore conclude that faith and austerities denote at the same time other vidyas. — The Va^'asaneyins again read in the Pa/H'agni-vidya, ' Those who thus know this and those who in the forest worship faith and the True.' The latter part of this passage we must explain to mean, 'Those who in the forest with faith worship the True, i.e. Brahman ; ' the term ' the True ' being often employed to denote Brahman. And as those who know the pa.7lka.gmvidya are in the above passage referred to as ' those who thus know this,' we must understand the clause, ' and those who in the forest,' &c., as referring to men in the possession of other vidyas. And, moreover, also the passage, ' Those, however, who know neither of these two paths become worms, birds, and creeping things ' (VI, 2, 16), which teaches that those who miss the two paths have to go downwards, intimates that those who possess other vidyas have to proceed either on the path of the gods or that of the fathers, and as their vidyas are as such not different from the pa;7Mgni-vidya, we conclude that they proceed on the path of the gods (not on that of the fathers) \
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.
1diction (of the general subject-matter), according to scripture and inference (i.e. Smr/ti). We have shown that the going on the path of the gods is vahd only for the vidyas of the quahfied Brahman, not for the knowledge of the highest Brahman which is destitute of all qualities. — Now we observe that the going on the path of the gods is mentioned only in some of the quahfied vidyas, such as the paryanka-vidya, the paw/'agni-vidya, the upakoi-ala-vidya, the dahara-vidya ; while it is not mentioned in others, such as the madhu-vidya,the s^udi\ya.-vidya., the sho^/ajakala-vidya, the vaii-vanara-vidy^. — The doubt then arises whether the going on the path of the gods is to be connected with those vidyas only in which it is actually mentioned or generally with all vidyas of that kind. The purvapakshin maintains the former view ; for, he says, the limitative force of the general subject-matter of each particular section compels us to connect the going on the path of the gods with those vidyas only which actually mention it. If we transferred it to other vidyas also, the authoritativeness of scripture would suffer ; for then anything might be the sense of anything. Moreover, the details about the path of the gods beginning with light and so on are given equally in the upakojala-vidya and the pa«/^agni-vidya, which would be a useless repetition if as a matter of course the going on the path of the gods were connected with all vidyas.
2To this we make the following reply. The going on the path of the gods is not to be restricted but to be connected equally with all those qualified vidyas which have exaltation (abhyudaya) for their result. The objection above raised by the purvapakshin that thereby we contradict the general subject-matter, we refute by appealing to scripture and Smriti. Scripture in the first place declares that not only those 'who know this,' i.e. the pawMgni-vidya {K/i. Up. V, 10, i), proceed on the path of the gods, but also those who understand other vidyas, ' and also those who in the forest follow faith and austerities.' — But how do we know that the latter passage refers to those who are conversant with other 2 34 VEDANTA-SUTRAS.
3vidyas ? The text certainly speaks of those only who are intent on faith and austerities ! — Not by faith and austerities alone, we reply, unaided by knowledge, can that path be attained ; for another scriptural passage says, ' Through knowledge they mount to that place from which all wishes have passed away ; those who are skilled in works only do not go there, nor penitents devoid of knowledge' {Sat. Bra. X,5, 4, 16). We therefore conclude that faith and austerities denote at the same time other vidyas. — The Va^'asaneyins again read in the Pa/H'agni-vidya, ' Those who thus know this and those who in the forest worship faith and the True.' The latter part of this passage we must explain to mean, 'Those who in the forest with faith worship the True, i.e. Brahman ; ' the term ' the True ' being often employed to denote Brahman. And as those who know the pa.7lka.gmvidya are in the above passage referred to as ' those who thus know this,' we must understand the clause, ' and those who in the forest,' &c., as referring to men in the possession of other vidyas. And, moreover, also the passage, ' Those, however, who know neither of these two paths become worms, birds, and creeping things ' (VI, 2, 16), which teaches that those who miss the two paths have to go downwards, intimates that those who possess other vidyas have to proceed either on the path of the gods or that of the fathers, and as their vidyas are as such not different from the pa;7Mgni-vidya, we conclude that they proceed on the path of the gods (not on that of the fathers) \
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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