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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
142. There is non-restriction of the assertions concerning them (i.e. the assertions made concerning certain sacrificial acts are not permanently connected with those acts), because this is seen (in scripture); for a separate fruit, viz. non-obstruction (of the success of the sacrifice), (belongs to them). We meet in the Vedanta-texts with certain vidyas which are founded on matters subordinate to sacrificial acts. To this class belongs, e. g. the first vidya of the KMndogyd. Upanishad, ' Let a man meditate on the syllable Om as udgitha.' — We now enter on an inquiry whether those Ill ADHYAYA, 3 PADA, 42. 253 vidyas are permanently connected with the acts in the same way as the circumstance of being made of par«a-wood is permanently connected with all sacrifices in which the ^uhu (the sacrificial ladle) is used ; or if they are nonpermanent like the vessel called godohana ^. The purvapakshin maintains that the meditations are permanently connected with the sacrificial acts, because they also are comprised within the scriptural enouncements concerning performances. For they also do not stand under some special heading -, and as they are connected with the sacrifice through the udgitha and so on, they combine themselves, like other subordinate members, with the scriptural statements as to the performance of the sacrifice.
2If against the doctrine of the meditations forming permanent parts of the sacrificial performances it should be urged, that in the chapters containing them special results are mentioned (which seem to constitute the meditations into independent acts), as e. g. in the passage, ' he indeed becomes a fulfiller of desires' [Kh. Up. I, i, 7); we reply that those statements of results being given in the text in the present form only (not in an injunctional form), are mere ' The question is raised whether the meditations, enjoined in the Upanishads, on certain parts or elements of sacrificial acts, are permanently connected with the latter, i.e. are to be undertaken whenever the sacrificial act is performed, or not. — In the former case they would stand to the sacrifice in the same relation as the parwamayitva, i.e. the quality of being made of par;/a-wood, does. Just as the latter is connected with the sacrifice by means of the ^uhu — the sacrificial ladle, — so the meditation on the syllable Om, e.g. would be connected with the sacrifice by means of that syllable. — In the latter case, i.e. in the case of being connected with the sacrifice on certain occasions only, the upasana is analogous to the godohana-vessel which is used in the dar.yapur;2amasa-sacrifice instead of the usual /^amasa, only if the sacrificer specially wishes for cattle.— See Pu. Mi. Su. Ill, 6, i ; IV, i, 2.
3^ Like the statement about the parwamayitva of the ^uhu which the sacred text does not exhibit under some particular prakarawa, but ex abrupto as it were ; on which account it is to be connected with the sacrifice in general. 2 54 VEDANTA-StjTRAS. arthavada-passages — like the statement about him whose ^hu is made of par;/a-wood hearing no evil sound — and thus do not aim at enjoining certain results. — Hence, just as the statement about being made of par;^a-wood — which does not occur under a definite prakara;/a — connects itself, by means of the sacrificial ladle, with the sacrifice, and thus forms a permanent element of the latter no less than if it were actually made under the heading of the sacrifice ; so the meditations on the udgitha, &c., also form permanent parts of the sacrifices.
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.
142. There is non-restriction of the assertions concerning them (i.e. the assertions made concerning certain sacrificial acts are not permanently connected with those acts), because this is seen (in scripture); for a separate fruit, viz. non-obstruction (of the success of the sacrifice), (belongs to them). We meet in the Vedanta-texts with certain vidyas which are founded on matters subordinate to sacrificial acts. To this class belongs, e. g. the first vidya of the KMndogyd. Upanishad, ' Let a man meditate on the syllable Om as udgitha.' — We now enter on an inquiry whether those Ill ADHYAYA, 3 PADA, 42. 253 vidyas are permanently connected with the acts in the same way as the circumstance of being made of par«a-wood is permanently connected with all sacrifices in which the ^uhu (the sacrificial ladle) is used ; or if they are nonpermanent like the vessel called godohana ^. The purvapakshin maintains that the meditations are permanently connected with the sacrificial acts, because they also are comprised within the scriptural enouncements concerning performances. For they also do not stand under some special heading -, and as they are connected with the sacrifice through the udgitha and so on, they combine themselves, like other subordinate members, with the scriptural statements as to the performance of the sacrifice.
2If against the doctrine of the meditations forming permanent parts of the sacrificial performances it should be urged, that in the chapters containing them special results are mentioned (which seem to constitute the meditations into independent acts), as e. g. in the passage, ' he indeed becomes a fulfiller of desires' [Kh. Up. I, i, 7); we reply that those statements of results being given in the text in the present form only (not in an injunctional form), are mere ' The question is raised whether the meditations, enjoined in the Upanishads, on certain parts or elements of sacrificial acts, are permanently connected with the latter, i.e. are to be undertaken whenever the sacrificial act is performed, or not. — In the former case they would stand to the sacrifice in the same relation as the parwamayitva, i.e. the quality of being made of par;/a-wood, does. Just as the latter is connected with the sacrifice by means of the ^uhu — the sacrificial ladle, — so the meditation on the syllable Om, e.g. would be connected with the sacrifice by means of that syllable. — In the latter case, i.e. in the case of being connected with the sacrifice on certain occasions only, the upasana is analogous to the godohana-vessel which is used in the dar.yapur;2amasa-sacrifice instead of the usual /^amasa, only if the sacrificer specially wishes for cattle.— See Pu. Mi. Su. Ill, 6, i ; IV, i, 2.
3^ Like the statement about the parwamayitva of the ^uhu which the sacred text does not exhibit under some particular prakarawa, but ex abrupto as it were ; on which account it is to be connected with the sacrifice in general. 2 54 VEDANTA-StjTRAS. arthavada-passages — like the statement about him whose ^hu is made of par;/a-wood hearing no evil sound — and thus do not aim at enjoining certain results. — Hence, just as the statement about being made of par;^a-wood — which does not occur under a definite prakara;/a — connects itself, by means of the sacrificial ladle, with the sacrifice, and thus forms a permanent element of the latter no less than if it were actually made under the heading of the sacrifice ; so the meditations on the udgitha, &c., also form permanent parts of the sacrifices.
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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