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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
140. On account of (the passage showing) respect, there is non-omission (of the pra;zagnihotra) (even when the eating of food is omitted). We read in the KMndogya. under the heading of the Vaij-vanara-vidya, ' Therefore the first food which comes is in the place of Homa. And he who offers that first oblation should offer it to Pra;^a, saying Svahi' (K/i. Up. V, 19, i). The text thereupon enjoins five oblations, and later on applies to them the term ' Agnihotra ; ' ' He who thus knowing this offers the agnihotra,' and 'As hungry children here on earth sit round their mother, so do all beings sit round the agnihotra ' (V, 24, 2 ; 4).
2Here the doubt arises whether the agnihotra offered to the pra;/as is to be omitted when the eating itself is omitted or not. — As, according to the clause, ' The first food which comes,' &c., the oblation is connected with the coming of food, and as the coming of food subserves the eating, the agnihotra offered to the pra;/as is omitted when the eating is omitted. — Against this conclusion the Sutra (embodying the purvapaksha) declares, 'It is not omitted.' — Why? — ' On account of the respect.' This means : In their version of the Vaijvanara-vidya the (7abalas read as follows : ' He (i. e, the host) is to eat before his guests ; for (if he would make them eat first) it \vould be as if he without having himself offered the agnihotra offered that of another person.' This passage, which objects to the priority of the eating on the part of the guests and establishes priority on the part of the host, thereby intimates respect for the agnihotra offered to the pra;/as. For as it does not allow the omission of priority it will allow all the less the omission of that which is characterised by priority, viz. the agnihotra offered to the pra/zas. — But (as mentioned above) the connexion — established by the K/ia.ndogya.- passage — of the oblation with the coming of food — which subserves the eatins;— establishes the omission of the ob250 VEDANTA-StjTRAS.
3lation in the case of the eating being omitted ! — Not so, the purvapakshin replies. The purpose of that passage is to enjoin some particular material (to be offered). For the fundamental agnihotra certain materials, such as milk and so on, are exclusively prescribed. Now, as through the term ' agnihotra ' (which the text applies to the offering to the pra/^as) all the particulars belonging to the fundamental agnihotra are already established for the secondary agnihotra also (viz. the oblation made to the pra;^as), just as in the case of the ayana of the Ku;/^/apayins ^ ; the clause, 'the first food which comes,' &c., is meant to enjoin, for the pra;mgnihotra, some particular secondary matter, viz. the circumstance of food constituting the material of the oblation^. Hence, considering the Mimaw/sa principle that the omission of a secondary matter does not involve the omission of the principal matter, we conclude that even in the case of the omission of eating, the agnihotra offered to the pra/^as has to be performed by means of water or some other not altogether unsuitable material, according to the Mimawsa principle that in the absence of the prescribed material some other suitable material may be substituted. To this purvapaksha the next Sutra replies. 41. When (eating) is taking place, (the pra;/agnihotra has to be performed) from that (i.e. the food first eaten); on the ground of the passage declaring this.
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.
140. On account of (the passage showing) respect, there is non-omission (of the pra;zagnihotra) (even when the eating of food is omitted). We read in the KMndogya. under the heading of the Vaij-vanara-vidya, ' Therefore the first food which comes is in the place of Homa. And he who offers that first oblation should offer it to Pra;^a, saying Svahi' (K/i. Up. V, 19, i). The text thereupon enjoins five oblations, and later on applies to them the term ' Agnihotra ; ' ' He who thus knowing this offers the agnihotra,' and 'As hungry children here on earth sit round their mother, so do all beings sit round the agnihotra ' (V, 24, 2 ; 4).
2Here the doubt arises whether the agnihotra offered to the pra;/as is to be omitted when the eating itself is omitted or not. — As, according to the clause, ' The first food which comes,' &c., the oblation is connected with the coming of food, and as the coming of food subserves the eating, the agnihotra offered to the pra;/as is omitted when the eating is omitted. — Against this conclusion the Sutra (embodying the purvapaksha) declares, 'It is not omitted.' — Why? — ' On account of the respect.' This means : In their version of the Vaijvanara-vidya the (7abalas read as follows : ' He (i. e, the host) is to eat before his guests ; for (if he would make them eat first) it \vould be as if he without having himself offered the agnihotra offered that of another person.' This passage, which objects to the priority of the eating on the part of the guests and establishes priority on the part of the host, thereby intimates respect for the agnihotra offered to the pra;/as. For as it does not allow the omission of priority it will allow all the less the omission of that which is characterised by priority, viz. the agnihotra offered to the pra/zas. — But (as mentioned above) the connexion — established by the K/ia.ndogya.- passage — of the oblation with the coming of food — which subserves the eatins;— establishes the omission of the ob250 VEDANTA-StjTRAS.
3lation in the case of the eating being omitted ! — Not so, the purvapakshin replies. The purpose of that passage is to enjoin some particular material (to be offered). For the fundamental agnihotra certain materials, such as milk and so on, are exclusively prescribed. Now, as through the term ' agnihotra ' (which the text applies to the offering to the pra/^as) all the particulars belonging to the fundamental agnihotra are already established for the secondary agnihotra also (viz. the oblation made to the pra;^as), just as in the case of the ayana of the Ku;/^/apayins ^ ; the clause, 'the first food which comes,' &c., is meant to enjoin, for the pra;mgnihotra, some particular secondary matter, viz. the circumstance of food constituting the material of the oblation^. Hence, considering the Mimaw/sa principle that the omission of a secondary matter does not involve the omission of the principal matter, we conclude that even in the case of the omission of eating, the agnihotra offered to the pra/^as has to be performed by means of water or some other not altogether unsuitable material, according to the Mimawsa principle that in the absence of the prescribed material some other suitable material may be substituted. To this purvapaksha the next Sutra replies. 41. When (eating) is taking place, (the pra;/agnihotra has to be performed) from that (i.e. the food first eaten); on the ground of the passage declaring this.
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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