Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The difference of the vidyas having been determined, we now enter on an inquiry whether, according to one's Hking, there should be cumulation of the different vidyas or option between them ; or else restriction to an optional proceeding (to the exclusion of cumulation). For restriction to cumulation (which might be mentioned as a third alternative) there is no reason, because the separation of the vidyas has been established. — But we observe that in the case of the sacrifices, agnihotra, dar^apur;/amasa and so on, there is restriction to cumulation (i. e. that those sacrifices have all of them to be performed, not optionally one or the other) although they are different from each other. — True ; but the reason for the obligatory cumulation of those sacrifices lies therein that scripture teaches them to be of absolute obligation. No scriptural passage, on the other hand, teaches the absolute obligatoriness of the vidyas, and it cannot therefore be a rule that they must be cumulated. — Nor can it be a rule that there must be option between them, because a person entitled to one vidya cannot be excluded from another vid3^a. It therefore only remains to conclude that one may proceed as one likes. — But — an objection is raised — we must rather conclude that option between them is the rule, because their fruits are nondifferent. For vidyas such as ' He who consists of mind, whose body is prawa ; ' ' Brahman is Ka, Brahman is Kha;' ' He whose wishes are true, whose purposes are true,' have all of them equally the obtaining of the Lord for their fruit. — This does not affect our conclusion ; for we see that it is allowed to proceed as one likes also with regard to certain sacrificial acts which are the means of obtaining the heavenly world, and thus have all of them the same result. It therefore remains a settled conclusion that in the case of vidyas one may proceed as one likes.
2To this we reply as follows. There must be option between the vidyas, not cumulation, because they have the Ill ADHYAVA, 3 PADA, 61. 28 1 same fruit. For the fruit of all of them is the intuition of the object meditated upon, and when this object, e. g. the Lord, has once been intuited through one meditation a second meditation would be purposeless. It would, moreover, be impossible even to effect an intuition through the cumulation of several meditations, since that would cause distraction of attention. And that the fruit of a vidya is to be effected through intuition various scriptural passages declare; cp. Kh. Up. Ill, 14, 4, • He who has this faith and no doubt ; ' B;x Up. IV, 1,3, ' Having become a god he goes to the gods,' and others. Also Smrz'ti-passages such as Bha. Gita VIII, 6, and others. — One therefore has to select one of those vidyas the fruit of which is the same, and to remain intent on it until, through the intuition of the object to be meditated upon, the fruit of the vidya is obtained. 60. But (vid)as) connected with wishes may, according to one's liking, be cumulated or not ; on account of the absence of the former reason.
3The above Sutra supplies a counter-instance to the preceding Sutra. — We have, on the other hand, vidyas connected with definite wishes ; as e. g. Kh. Up. Ill, 15, 2, ' He who knows that the wind is the child of the regions never weeps for his sons;' Kh. Up. VII, i, 5, ' He who meditates on name as Brahman, walks at will as far as name reaches.' In these vidyas which, like actions, effect their own special results by means of their ' unseen ' Self, there is no reference to any intuition, and one therefore may, according to one's liking, either cumulate them or not cumulate them ; ' on account of the absence of the former reason,' i. e. because there is not the reason for option which was stated in the preceding Sutra. 61. With the (meditations on) members (of sacrificial acts) it is as with their abodes. Are those meditations — enjoined in the three Vedas — which rest on members of sacrificial actions such as the 282 VEDANTA-SUTRAS. udgitha to be superadded to each other, or may we proceed with regard to them as we Hke? — To this doubt the Sutra repHes, ' it is according to the abodes.' As the abidingplaces of those meditations, viz. the Stotra and so on, are combined (for the performance of the sacrifice), so those meditations also. For a meditation is subject to what it rests on. 62. And on account of the teaching.
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 difference of the vidyas having been determined, we now enter on an inquiry whether, according to one's Hking, there should be cumulation of the different vidyas or option between them ; or else restriction to an optional proceeding (to the exclusion of cumulation). For restriction to cumulation (which might be mentioned as a third alternative) there is no reason, because the separation of the vidyas has been established. — But we observe that in the case of the sacrifices, agnihotra, dar^apur;/amasa and so on, there is restriction to cumulation (i. e. that those sacrifices have all of them to be performed, not optionally one or the other) although they are different from each other. — True ; but the reason for the obligatory cumulation of those sacrifices lies therein that scripture teaches them to be of absolute obligation. No scriptural passage, on the other hand, teaches the absolute obligatoriness of the vidyas, and it cannot therefore be a rule that they must be cumulated. — Nor can it be a rule that there must be option between them, because a person entitled to one vidya cannot be excluded from another vid3^a. It therefore only remains to conclude that one may proceed as one likes. — But — an objection is raised — we must rather conclude that option between them is the rule, because their fruits are nondifferent. For vidyas such as ' He who consists of mind, whose body is prawa ; ' ' Brahman is Ka, Brahman is Kha;' ' He whose wishes are true, whose purposes are true,' have all of them equally the obtaining of the Lord for their fruit. — This does not affect our conclusion ; for we see that it is allowed to proceed as one likes also with regard to certain sacrificial acts which are the means of obtaining the heavenly world, and thus have all of them the same result. It therefore remains a settled conclusion that in the case of vidyas one may proceed as one likes.
2To this we reply as follows. There must be option between the vidyas, not cumulation, because they have the Ill ADHYAVA, 3 PADA, 61. 28 1 same fruit. For the fruit of all of them is the intuition of the object meditated upon, and when this object, e. g. the Lord, has once been intuited through one meditation a second meditation would be purposeless. It would, moreover, be impossible even to effect an intuition through the cumulation of several meditations, since that would cause distraction of attention. And that the fruit of a vidya is to be effected through intuition various scriptural passages declare; cp. Kh. Up. Ill, 14, 4, • He who has this faith and no doubt ; ' B;x Up. IV, 1,3, ' Having become a god he goes to the gods,' and others. Also Smrz'ti-passages such as Bha. Gita VIII, 6, and others. — One therefore has to select one of those vidyas the fruit of which is the same, and to remain intent on it until, through the intuition of the object to be meditated upon, the fruit of the vidya is obtained. 60. But (vid)as) connected with wishes may, according to one's liking, be cumulated or not ; on account of the absence of the former reason.
3The above Sutra supplies a counter-instance to the preceding Sutra. — We have, on the other hand, vidyas connected with definite wishes ; as e. g. Kh. Up. Ill, 15, 2, ' He who knows that the wind is the child of the regions never weeps for his sons;' Kh. Up. VII, i, 5, ' He who meditates on name as Brahman, walks at will as far as name reaches.' In these vidyas which, like actions, effect their own special results by means of their ' unseen ' Self, there is no reference to any intuition, and one therefore may, according to one's liking, either cumulate them or not cumulate them ; ' on account of the absence of the former reason,' i. e. because there is not the reason for option which was stated in the preceding Sutra. 61. With the (meditations on) members (of sacrificial acts) it is as with their abodes. Are those meditations — enjoined in the three Vedas — which rest on members of sacrificial actions such as the 282 VEDANTA-SUTRAS. udgitha to be superadded to each other, or may we proceed with regard to them as we Hke? — To this doubt the Sutra repHes, ' it is according to the abodes.' As the abidingplaces of those meditations, viz. the Stotra and so on, are combined (for the performance of the sacrifice), so those meditations also. For a meditation is subject to what it rests on. 62. And on account of the teaching.
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.
No commentary for this page.