Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the entire sacrifice. Analogously in the case of the sawskara — the anointing — which fits the sacrificer for performing the sacrifice, and in the case of the praya^as and anuya^as which are merely subordinate members of the dar^apurwamasa. ^ The entire Veda constituting an extended syntactical whole, in which the agent is the same. ^ Thus the quality of being made of par;za-wood is connected with the sacrifices on the ground of the vakya implied in ' yasya parwamayi guhur bhavati,' because here we have as an intermediate link the guhu, i. e. a special implement which is used at sacrifices only, and therefore is not of too wide an application. 288 VEDANTA-stlTRAS.
2were it not for the knowledge of a Self separate from the body, and such knowledge therefore has its uses there. — But, another objection is raised, from attributes given to the Self, such as ' free from sin,' and the like, it appears that the doctrine of the Upanishads refers to that Self which stands outside the sawsara and cannot therefore be subordinate to activity. — This objection too is without force ; for what the Upanishads teach as the object of cognition is just the transmigrating Self, which is clearly referred to in such terms as 'dear' (Bri. Up. II, 4, 5). Attributes such as being free from sin, on the other hand, may be viewed as aiming merely at the glorification of that Self — But in more than one place Brahman, the cause of the world, which is additional to the transmigrating Self and itself not subject to transmigration has been established, and the Upanishads teach that this very Brahman constitutes the real nature of the transmigrating Self! — True, that has been established; but in order to confirm that doctrine, objections and their refutation are again set forth with reference to the question as to the fruit (of the knowledge of the Self). 3. On account of scripture showing (certain lines of) conduct.
3' 6'anaka the king of the Videhas sacrificed with a sacrifice at which many presents were given to the priests' {Brt. Up. Ill, I, 1) ; 'Sirs, I am going to perform a sacrifice' {K/i. Up. V, II, 5); these and similar passages — which occur in sections that have another purport — show that those who know Brahman are connected with sacrificial action also. And similarly we apprehend from the fact that according to scripture Uddalaka and others taught their sons and so on, that they were connected with the condition of life of householders. If mere knowledge could effect the purpose of man, why should the persons mentioned have performed works troublesome in many respects? ' If a man would find honey in the Arka tree why should he go to the forest ? ' Ill ADHYAYA, 4 PADA, 7. 289 4. Because scripture directly states that. ' What a man does with knowledge, faith and the Upanishad is more powerful' {Kh. Up. I, i, 10); this passage directly states that knowledge is subordinate to work ^, and from this it follows that mere knowledge cannot effect the purpose of man, 5. On account of the taking hold together. ' Then both his knowledge and his work take hold of him' (Br/. Up. IV, 4, 2); as this passage shows that knowledge and work begin together to manifest their fruits, it follows that knowledge is not independent. 6. And because scripture enjoins (works) for such (only as understand the purport of the Veda).
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 entire sacrifice. Analogously in the case of the sawskara — the anointing — which fits the sacrificer for performing the sacrifice, and in the case of the praya^as and anuya^as which are merely subordinate members of the dar^apurwamasa. ^ The entire Veda constituting an extended syntactical whole, in which the agent is the same. ^ Thus the quality of being made of par;za-wood is connected with the sacrifices on the ground of the vakya implied in ' yasya parwamayi guhur bhavati,' because here we have as an intermediate link the guhu, i. e. a special implement which is used at sacrifices only, and therefore is not of too wide an application. 288 VEDANTA-stlTRAS.
2were it not for the knowledge of a Self separate from the body, and such knowledge therefore has its uses there. — But, another objection is raised, from attributes given to the Self, such as ' free from sin,' and the like, it appears that the doctrine of the Upanishads refers to that Self which stands outside the sawsara and cannot therefore be subordinate to activity. — This objection too is without force ; for what the Upanishads teach as the object of cognition is just the transmigrating Self, which is clearly referred to in such terms as 'dear' (Bri. Up. II, 4, 5). Attributes such as being free from sin, on the other hand, may be viewed as aiming merely at the glorification of that Self — But in more than one place Brahman, the cause of the world, which is additional to the transmigrating Self and itself not subject to transmigration has been established, and the Upanishads teach that this very Brahman constitutes the real nature of the transmigrating Self! — True, that has been established; but in order to confirm that doctrine, objections and their refutation are again set forth with reference to the question as to the fruit (of the knowledge of the Self). 3. On account of scripture showing (certain lines of) conduct.
3' 6'anaka the king of the Videhas sacrificed with a sacrifice at which many presents were given to the priests' {Brt. Up. Ill, I, 1) ; 'Sirs, I am going to perform a sacrifice' {K/i. Up. V, II, 5); these and similar passages — which occur in sections that have another purport — show that those who know Brahman are connected with sacrificial action also. And similarly we apprehend from the fact that according to scripture Uddalaka and others taught their sons and so on, that they were connected with the condition of life of householders. If mere knowledge could effect the purpose of man, why should the persons mentioned have performed works troublesome in many respects? ' If a man would find honey in the Arka tree why should he go to the forest ? ' Ill ADHYAYA, 4 PADA, 7. 289 4. Because scripture directly states that. ' What a man does with knowledge, faith and the Upanishad is more powerful' {Kh. Up. I, i, 10); this passage directly states that knowledge is subordinate to work ^, and from this it follows that mere knowledge cannot effect the purpose of man, 5. On account of the taking hold together. ' Then both his knowledge and his work take hold of him' (Br/. Up. IV, 4, 2); as this passage shows that knowledge and work begin together to manifest their fruits, it follows that knowledge is not independent. 6. And because scripture enjoins (works) for such (only as understand the purport of the Veda).
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.