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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1desire.' The clause about the laying hold thus comprises all knowledge which falls within the sphere of the transmigrating soul whether it be enjoined or prohibited ^ since there is no reason for distinction, and to all action whether enjoined or prohibited, the clause embodying a reference to knowledge and work as established elsewhere. And on this interpretation there is room for the clause even without our having recourse to the distribution of knowledge and work. The next Sutra replies to the averment made in Sutra 6. 12. Of him who has merely read the Veda (there is qualification for works). As the clause, ' Having learnt (read) the Veda from a family of teachers,' speaks only of the reading, we determine that acts are there enjoined for him who has only read the Veda. — But from this it would follow that on account of being destitute of knowledge such a person would not be qualified for works ! — Never mind ; we do not mean to deny that the understanding of sacrificial acts which springs from the reading of the texts is the cause of qualification for their performance ; we only wish to establish that the knowledge of the Self derived from the Upanishads is seen to have an independent purpose of its own and therefore does not supply a reason of qualification for acts. Analogously a person who is qualified for one act does not require the knowledge of another act. Against the reasoning of Sutra 7 we make the following remark.
213. There being no specification (the rule does) not (specially apply to him who knows). In passages such as ' Performing works here let a man live ' &c., which state definite rules, there is no specification ^ Pratishiddha kz. nagnastridarjanadirupa. An. Gi. — Pratishiddha ^a yathasa/J/^/iastradhigamanalaksha72a (not ' yatha sa>^/^Mstra ' as in the Biblioth. Indica edition). Bhamati. 294 vedanta-sOtras. of him who knows, since the definite rule is enjoined without any such specification. 14. Or else the permission (of works) is for the glorification (of knowledge). The passage ' Performing works here ' may be treated in another way also. I^ven if, owing to the influence of the general subject-matter, only he who knows is to be viewed as he who performs works, yet the permission to perform works must be viewed as aiming at the glorification of knowledge ; as appears from the subsequent clause, ' no work clings to the man.' The meaning of the entire passage thus is : To a man who knows no work will cling, should he perform works during his whole life even, owing to the power of knowledge. And this clearly glorifies knowledge. 15. Some also by proceeding according to their liking (evince their disregard of anything but knowledge).
3Moreover some who know, having obtained the intuition of the fruit of knowledge, express, in reliance thereon, the purposelessness of the means of all other results, viz. by proceeding according to their liking (and abandoning those means). A scriptural text of the Va^asaneyins runs as follows : ' Knowing this the people of old did not wish for offspring. What shall we do with offspring, they said, we who have this Self and this world' (Br/. Up. IV, 4, 22). And that the fruit of knowledge, being present to intuition, does not manifest itself at a later time only as the fruits of actions do, we have explained more than once. From this also it follows that knowledge is not subordinate to action, and that the scriptural statements as to the fruit of knowledge cannot be taken in any but their true sense. 16. And (scripture teaches) the destruction (of the qualification for works, by knowledge). Moreover scripture teaches that this whole apparent world — which springs from Nescience, is characterised by Ill ADHYAYA, 4 PADA, 1 8. 295
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.
1desire.' The clause about the laying hold thus comprises all knowledge which falls within the sphere of the transmigrating soul whether it be enjoined or prohibited ^ since there is no reason for distinction, and to all action whether enjoined or prohibited, the clause embodying a reference to knowledge and work as established elsewhere. And on this interpretation there is room for the clause even without our having recourse to the distribution of knowledge and work. The next Sutra replies to the averment made in Sutra 6. 12. Of him who has merely read the Veda (there is qualification for works). As the clause, ' Having learnt (read) the Veda from a family of teachers,' speaks only of the reading, we determine that acts are there enjoined for him who has only read the Veda. — But from this it would follow that on account of being destitute of knowledge such a person would not be qualified for works ! — Never mind ; we do not mean to deny that the understanding of sacrificial acts which springs from the reading of the texts is the cause of qualification for their performance ; we only wish to establish that the knowledge of the Self derived from the Upanishads is seen to have an independent purpose of its own and therefore does not supply a reason of qualification for acts. Analogously a person who is qualified for one act does not require the knowledge of another act. Against the reasoning of Sutra 7 we make the following remark.
213. There being no specification (the rule does) not (specially apply to him who knows). In passages such as ' Performing works here let a man live ' &c., which state definite rules, there is no specification ^ Pratishiddha kz. nagnastridarjanadirupa. An. Gi. — Pratishiddha ^a yathasa/J/^/iastradhigamanalaksha72a (not ' yatha sa>^/^Mstra ' as in the Biblioth. Indica edition). Bhamati. 294 vedanta-sOtras. of him who knows, since the definite rule is enjoined without any such specification. 14. Or else the permission (of works) is for the glorification (of knowledge). The passage ' Performing works here ' may be treated in another way also. I^ven if, owing to the influence of the general subject-matter, only he who knows is to be viewed as he who performs works, yet the permission to perform works must be viewed as aiming at the glorification of knowledge ; as appears from the subsequent clause, ' no work clings to the man.' The meaning of the entire passage thus is : To a man who knows no work will cling, should he perform works during his whole life even, owing to the power of knowledge. And this clearly glorifies knowledge. 15. Some also by proceeding according to their liking (evince their disregard of anything but knowledge).
3Moreover some who know, having obtained the intuition of the fruit of knowledge, express, in reliance thereon, the purposelessness of the means of all other results, viz. by proceeding according to their liking (and abandoning those means). A scriptural text of the Va^asaneyins runs as follows : ' Knowing this the people of old did not wish for offspring. What shall we do with offspring, they said, we who have this Self and this world' (Br/. Up. IV, 4, 22). And that the fruit of knowledge, being present to intuition, does not manifest itself at a later time only as the fruits of actions do, we have explained more than once. From this also it follows that knowledge is not subordinate to action, and that the scriptural statements as to the fruit of knowledge cannot be taken in any but their true sense. 16. And (scripture teaches) the destruction (of the qualification for works, by knowledge). Moreover scripture teaches that this whole apparent world — which springs from Nescience, is characterised by Ill ADHYAYA, 4 PADA, 1 8. 295
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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