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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Or else we may put the matter as follows. There is no reason whatever to suspect a contradiction if we declare certain vidyas enjoined in one 5akh^ to be valid for the udgitha and so on belonging to other 6"akhas also ; for there is no more room for contradiction than in the case of mantras. We observe that mantras, acts, and qualities of acts which are enjoined in one ^akha are taken over by other vSakhas also. So e. g. the members of certain Ya^urveda 5akhas do not exhibit in their text the mantra, ' Thou art the ku/aru^,' which accompanies the taking of the stone (with which the rice-grains are ground) ; all the same we meet in their text with the following injunction of application, ' Thou art the cock, with this mantra he takes the stone ; or else with the mantra, Thou art the ku/aru.' ^ Maitrayawiya Sawhita I, i, 6. [38] T 2 74 vedanta-sOtras.
2Again, the text of some 5akha does not contain a direct injunction of the five offerings called pray^^as which are made to the fuel and so on, but it contains the injunction of secondary matters connected with the pray^^as, viz. in the passage, ' the seasons indeed are the praya^as ; they are to be offered in one and the same spot ^.' — Again, the text of some Sakha, does not contain an injunction as to the species of the animal to be sacrificed to Agnishomau — such as would be ' a he-goat is sacrificed to Agnishomau ^ ;' — but in the same ^akha we meet with a mantra which contains the required specification, ' Hot/'/, recite the anuvakya, for the fat of the omentum of the he-goat ^.' Similarly mantras enjoined in one Veda only, such as ' O Agni, promote the hautra, promote the sacrifice,' are seen to be taken over into other Vedas also. Another example (of the transference of mantras) is supplied by the hymn, ' He who as soon as born showed himself intelligent,' &c. (Rtk. Sa;;zh. II, 12), which although read in the text of the Bahvr/-^as is employed in the Taittiriya Veda also, according to Taitt. Sa;/^h. VH, 5, 5, 2, ' The Sa^aniya hymn is to be recited.' — Just as, therefore, the members of sacrificial actions on which certain vidyas rest are valid everywhere, so the vidyis themselves also which rest on those members are valid for all Sakhas and Vedas.
357. There is pre-eminence of the (meditation on) plenitude (i.e. Agni Vaii"vanara in his aggregate form), as in the case of sacrifices; for thus scripture shows. In the legend beginning ' Pri/^inai-ala Aupamanyava,' the text speaks of meditations on Vaij^vanara in his dis- ^ As this passage states the number of the praya^as (viz. five, which is the number of the seasons) and other secondary points, we conclude that the injunction of the offering of the praya^as, which is given in other 6'akhas, is valid also for the 6"akha referred to in the text (the Maitrayamyas, according to the commentators). ^ But only says 'they offer an animal to Agnishomau.' ' Wherefrom we infer that not any animal may be offered to Agnishomau, but only a he-goat. Ill ADHYAYA, 3 PADA, 57. 275
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.
1Or else we may put the matter as follows. There is no reason whatever to suspect a contradiction if we declare certain vidyas enjoined in one 5akh^ to be valid for the udgitha and so on belonging to other 6"akhas also ; for there is no more room for contradiction than in the case of mantras. We observe that mantras, acts, and qualities of acts which are enjoined in one ^akha are taken over by other vSakhas also. So e. g. the members of certain Ya^urveda 5akhas do not exhibit in their text the mantra, ' Thou art the ku/aru^,' which accompanies the taking of the stone (with which the rice-grains are ground) ; all the same we meet in their text with the following injunction of application, ' Thou art the cock, with this mantra he takes the stone ; or else with the mantra, Thou art the ku/aru.' ^ Maitrayawiya Sawhita I, i, 6. [38] T 2 74 vedanta-sOtras.
2Again, the text of some 5akha does not contain a direct injunction of the five offerings called pray^^as which are made to the fuel and so on, but it contains the injunction of secondary matters connected with the pray^^as, viz. in the passage, ' the seasons indeed are the praya^as ; they are to be offered in one and the same spot ^.' — Again, the text of some Sakha, does not contain an injunction as to the species of the animal to be sacrificed to Agnishomau — such as would be ' a he-goat is sacrificed to Agnishomau ^ ;' — but in the same ^akha we meet with a mantra which contains the required specification, ' Hot/'/, recite the anuvakya, for the fat of the omentum of the he-goat ^.' Similarly mantras enjoined in one Veda only, such as ' O Agni, promote the hautra, promote the sacrifice,' are seen to be taken over into other Vedas also. Another example (of the transference of mantras) is supplied by the hymn, ' He who as soon as born showed himself intelligent,' &c. (Rtk. Sa;;zh. II, 12), which although read in the text of the Bahvr/-^as is employed in the Taittiriya Veda also, according to Taitt. Sa;/^h. VH, 5, 5, 2, ' The Sa^aniya hymn is to be recited.' — Just as, therefore, the members of sacrificial actions on which certain vidyas rest are valid everywhere, so the vidyis themselves also which rest on those members are valid for all Sakhas and Vedas.
357. There is pre-eminence of the (meditation on) plenitude (i.e. Agni Vaii"vanara in his aggregate form), as in the case of sacrifices; for thus scripture shows. In the legend beginning ' Pri/^inai-ala Aupamanyava,' the text speaks of meditations on Vaij^vanara in his dis- ^ As this passage states the number of the praya^as (viz. five, which is the number of the seasons) and other secondary points, we conclude that the injunction of the offering of the praya^as, which is given in other 6'akhas, is valid also for the 6"akha referred to in the text (the Maitrayamyas, according to the commentators). ^ But only says 'they offer an animal to Agnishomau.' ' Wherefrom we infer that not any animal may be offered to Agnishomau, but only a he-goat. Ill ADHYAYA, 3 PADA, 57. 275
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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