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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1As the Stotra and the other members of the sacrifice on which the meditations under discussion rest are taught in the three Vedas, so also the meditations resting on them. The meaning of this remark is that also as far as the mode of information is concerned there is no difference between the members of a sacrificial act and the meditations referring to them. 63. On account of the rectification. The passage, 'From the seat of the Hotrz he sets right any mistake committed in the udgitha ' (K/i. Up. I, 5) 5)> declares that, owing to the might of the meditation on the unity of prawava and udgitha, the Hotrz sets right any mistake he may com_mit in his work, by means of the work of the Hotrz. Now, as a meditation mentioned in one Veda is connected (with what is mentioned in another Veda) in the same way as a thing mentioned in another Veda, the above passage suggests the conclusion that all meditations on members of sacrificial acts — in whatever Veda they may be mentioned — have to be combined ^. 64. And because the text states a quality (of the vidya) to be common (to the three Vedas). The text states that the syllable Om which is a quality, ^ A ' thing' belonging to the i??g-veda, viz. the pra«ava, is, according to the iiV/andogya-passage, connected with the Sama-veda meditation on the udgiiha. Hence meditations also which belong to different Vedas may be combined; for there is no difference between them and things as far as connexion is concerned.
2Ill ADHYAYA, 3 PADA, 65. 283 i. e. the abode of a meditation, is common to the three Vedas, ' By that syllable the threefold knowledge proceeds. With Om the Adhvaryu gives orders, with Om the Hotri recites, with Om the Udgatrz sings.' This suggests that, as the abode of the vidya (viz. the Omkara.) is common, the vidyas which abide in it are common also. — Or else the Sutra may be explained as follows. If the udgitha and so on, which are matters qualifying the sacrificial action, were not all of them common to all sacrificial performances, the vidyas resting on them would not go together. But the scriptural passages which teach the sacrificial performances and extend over all subordinate matters, state that the udgitha and so on are common to all performances. As thus the abodes of the vidyas go together, the vidyas abiding in them go together likewise. 65. (The meditations on members of sacrificial actions are) rather not (to be combined), as the text does not state their going together.
3The words * rather not ' discard the purvapaksha. The meditations resting on members of actions are not to be treated like what they rest on, because scripture does not state their going together. Scripture actually states the going together of the Stotras and other subordinate members of sacrificial action which are enjoined in the three Vedas ; cp. passages such as ' After the taking of the graha or the raising of the /^amasa he performs the Stotra ; ' ' After the Stotra he recites ; ' ' Prastotrz sing the Saman ; ' ' HotW recite the Y^^ya for this ; ' and so on. But, on the other hand, there are no analogous texts expressly teaching the going together of the meditations. — But the going together of the meditations is established by those texts which intimate the successive performance of the different constituent members of a sacrifice ! — By no means, we reply. The meditations subserve the end of man, while the texts referred to by you establish only the going together of the udgitha and the like which subserve the purpose of the sacrifice. That the meditations on the udgitha and so on — although resting on 284 VEDANTA-sdTRAS.
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.
1As the Stotra and the other members of the sacrifice on which the meditations under discussion rest are taught in the three Vedas, so also the meditations resting on them. The meaning of this remark is that also as far as the mode of information is concerned there is no difference between the members of a sacrificial act and the meditations referring to them. 63. On account of the rectification. The passage, 'From the seat of the Hotrz he sets right any mistake committed in the udgitha ' (K/i. Up. I, 5) 5)> declares that, owing to the might of the meditation on the unity of prawava and udgitha, the Hotrz sets right any mistake he may com_mit in his work, by means of the work of the Hotrz. Now, as a meditation mentioned in one Veda is connected (with what is mentioned in another Veda) in the same way as a thing mentioned in another Veda, the above passage suggests the conclusion that all meditations on members of sacrificial acts — in whatever Veda they may be mentioned — have to be combined ^. 64. And because the text states a quality (of the vidya) to be common (to the three Vedas). The text states that the syllable Om which is a quality, ^ A ' thing' belonging to the i??g-veda, viz. the pra«ava, is, according to the iiV/andogya-passage, connected with the Sama-veda meditation on the udgiiha. Hence meditations also which belong to different Vedas may be combined; for there is no difference between them and things as far as connexion is concerned.
2Ill ADHYAYA, 3 PADA, 65. 283 i. e. the abode of a meditation, is common to the three Vedas, ' By that syllable the threefold knowledge proceeds. With Om the Adhvaryu gives orders, with Om the Hotri recites, with Om the Udgatrz sings.' This suggests that, as the abode of the vidya (viz. the Omkara.) is common, the vidyas which abide in it are common also. — Or else the Sutra may be explained as follows. If the udgitha and so on, which are matters qualifying the sacrificial action, were not all of them common to all sacrificial performances, the vidyas resting on them would not go together. But the scriptural passages which teach the sacrificial performances and extend over all subordinate matters, state that the udgitha and so on are common to all performances. As thus the abodes of the vidyas go together, the vidyas abiding in them go together likewise. 65. (The meditations on members of sacrificial actions are) rather not (to be combined), as the text does not state their going together.
3The words * rather not ' discard the purvapaksha. The meditations resting on members of actions are not to be treated like what they rest on, because scripture does not state their going together. Scripture actually states the going together of the Stotras and other subordinate members of sacrificial action which are enjoined in the three Vedas ; cp. passages such as ' After the taking of the graha or the raising of the /^amasa he performs the Stotra ; ' ' After the Stotra he recites ; ' ' Prastotrz sing the Saman ; ' ' HotW recite the Y^^ya for this ; ' and so on. But, on the other hand, there are no analogous texts expressly teaching the going together of the meditations. — But the going together of the meditations is established by those texts which intimate the successive performance of the different constituent members of a sacrifice ! — By no means, we reply. The meditations subserve the end of man, while the texts referred to by you establish only the going together of the udgitha and the like which subserve the purpose of the sacrifice. That the meditations on the udgitha and so on — although resting on 284 VEDANTA-sdTRAS.
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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