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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1actions, agents and results of actions and is the cause of all qualification for works — is essentially destroyed by the power of knowledge. Compare such passages as ' But when all has become the Self of him, wherewith should he see another, wherewith should he smell another?' {Bri. Up. IV, 5, 15). For him now who should teach that the qualification for works has for its necessary antecedent the knowledge of the Self which the Vedanta-texts teach, it would follow that the qualification for works is cut short altogether. From this also it follows that knowledge is independent. 17. And (kno\v]edge belongs) to those who are bound to chastity ; for in scripture (that condition of life is mentioned).
2Scripture shows that knowledge is valid also for those stages of life for which chastity is prescribed. Now in their case knowledge cannot be subordinate to work because work is absent ; for the works prescribed by the Veda such as the Agnihotra are no longer performed by men who have reached those stages. — But, an objection is raised, those stages of life are not even mentioned in the Veda! — This is not so, we reply. Certain Vedic passages clearly intimate them ; so e. g. ' There are three branches of the law' {K/i. Up. II, 23, i); 'Those who in the forest practise faith and austerity' (K/i. Up. V, 10, i); 'Those who practise penance and faith in the forest ' (Mu. Up. I, 10, 11); 'Wishing for that world only mendicants wander forth ' {Bri. Up. IV, 4, 22) ; ' Let him wander forth at once from the state of studentship.' — That the stages requiring chastity are open to men whether they have reached householdership or not, and whether they have paid the debts (of procreating a son, &c.) or not, is known from scripture and Smr/ti. Herefrom also follows the independence of knowledge. 18. 6^aimini (considers that scriptural passages mentioning those stages of life in which chastity is obligatory, contain) a reference (only to those stages); 296 VEDANTA-SUTRAS. they are not injunctions ; for (other scriptural passages) forbid (those stages).
3The Vedic texts which have been quoted to the end of showing the existence of the stages of Hfe on which chastityis binding — such as ' There are three branches of the law ' and so on — have no power to estabhsh those stages. For the teacher G^aimini is of opinion that those passages contain only a reference to the other stages of life, not an injunction (of them). — Why? — Because they contain no words expressive of injunction such as imperative verbal forms, and because each of them is seen to have some other purport. In the passage, 'There are three' &c., the text at first refers to three stages of life (' Sacrifice, study, and charity are the first ' &c. &c.), thereupon declares them not to have unbounded results (' All these obtain the world of the blessed '), and finally glorifies ' the state of being grounded on Brahman ' as having unbounded results ('the Brahmasa;/2stha obtains immortalit)''). — But is not a mere reference even sufficient to intimate the existence of those stages of life ? — True ; but they are estabUshed (enjoined) not by direct scriptural statements, but only by Smr/ti and custom, and therefore when contradicted by direct scriptural statement ^ are either to be disregarded or else to be viewed as concerning those who (for some reason or other) are disqualified (for active worship, sacrifices and the Hke). — But together with the stages demanding chastity the text refers to the condition of the householder also ^. (' Sacrifice, study, and charity are the first.') — True; but the existence of the state of the householder is established (not by that passage but) by other scriptural passages, viz. those which enjoin on the householder certain works such as the Agnihotra. Hence the reference in the passage under discussion aims at glorification only, not at injunction.
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.
1actions, agents and results of actions and is the cause of all qualification for works — is essentially destroyed by the power of knowledge. Compare such passages as ' But when all has become the Self of him, wherewith should he see another, wherewith should he smell another?' {Bri. Up. IV, 5, 15). For him now who should teach that the qualification for works has for its necessary antecedent the knowledge of the Self which the Vedanta-texts teach, it would follow that the qualification for works is cut short altogether. From this also it follows that knowledge is independent. 17. And (kno\v]edge belongs) to those who are bound to chastity ; for in scripture (that condition of life is mentioned).
2Scripture shows that knowledge is valid also for those stages of life for which chastity is prescribed. Now in their case knowledge cannot be subordinate to work because work is absent ; for the works prescribed by the Veda such as the Agnihotra are no longer performed by men who have reached those stages. — But, an objection is raised, those stages of life are not even mentioned in the Veda! — This is not so, we reply. Certain Vedic passages clearly intimate them ; so e. g. ' There are three branches of the law' {K/i. Up. II, 23, i); 'Those who in the forest practise faith and austerity' (K/i. Up. V, 10, i); 'Those who practise penance and faith in the forest ' (Mu. Up. I, 10, 11); 'Wishing for that world only mendicants wander forth ' {Bri. Up. IV, 4, 22) ; ' Let him wander forth at once from the state of studentship.' — That the stages requiring chastity are open to men whether they have reached householdership or not, and whether they have paid the debts (of procreating a son, &c.) or not, is known from scripture and Smr/ti. Herefrom also follows the independence of knowledge. 18. 6^aimini (considers that scriptural passages mentioning those stages of life in which chastity is obligatory, contain) a reference (only to those stages); 296 VEDANTA-SUTRAS. they are not injunctions ; for (other scriptural passages) forbid (those stages).
3The Vedic texts which have been quoted to the end of showing the existence of the stages of Hfe on which chastityis binding — such as ' There are three branches of the law ' and so on — have no power to estabhsh those stages. For the teacher G^aimini is of opinion that those passages contain only a reference to the other stages of life, not an injunction (of them). — Why? — Because they contain no words expressive of injunction such as imperative verbal forms, and because each of them is seen to have some other purport. In the passage, 'There are three' &c., the text at first refers to three stages of life (' Sacrifice, study, and charity are the first ' &c. &c.), thereupon declares them not to have unbounded results (' All these obtain the world of the blessed '), and finally glorifies ' the state of being grounded on Brahman ' as having unbounded results ('the Brahmasa;/2stha obtains immortalit)''). — But is not a mere reference even sufficient to intimate the existence of those stages of life ? — True ; but they are estabUshed (enjoined) not by direct scriptural statements, but only by Smr/ti and custom, and therefore when contradicted by direct scriptural statement ^ are either to be disregarded or else to be viewed as concerning those who (for some reason or other) are disqualified (for active worship, sacrifices and the Hke). — But together with the stages demanding chastity the text refers to the condition of the householder also ^. (' Sacrifice, study, and charity are the first.') — True; but the existence of the state of the householder is established (not by that passage but) by other scriptural passages, viz. those which enjoin on the householder certain works such as the Agnihotra. Hence the reference in the passage under discussion aims at glorification only, not at injunction.
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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