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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1302 VEDANTA-SUTRAS. to it. For the only work enjoined on him by his ajrama is the state of being firmly grounded in Brahman, wherein he is strengthened by restraint of the senses and so on — just as sacrifices and the like are prescribed for the other ajramas — and loss he incurs only by neglecting that work. In agreement herewith texts from scripture and Smriti declare that for him who is grounded in Brahman there are no works. Compare ' Renunciation is Brahman ; for Brahman is the highest ; for the highest is Brahman ; above those lower penances, indeed, there rises renunciation ; ' ' Those anchorites who have well ascertained the object of the knowledge of the Vedanta and have purified their nature by the Yoga of renunciation ' (Mu. Up. Ill, 2, 6) ; and similar scriptural passages. And Smr/ti-texts to the same effect, such as ' They whose minds are fixed on him, who have their Self in him, their stand on him, their end in him' (Bha. Gita V, 17). All these passages teach that for him who is founded on Brahman there are no works. From this there also follows the non-validity of the second objection raised above, viz. that the mendicant's reaching immortality through the mere stage of life in which he stands would imply the uselessness of knowledge. — In this way we understand that, although there is a reference to the other stages of life, that which is indicated by the quality of being grounded in Brahman is the state of the wandering mendicant.
2This whole discussion has been carried on by the teacher without taking into account the text of the 6^abalas, which enjoins the other stage of life. But there exists that text which directly enjoins the other stage, ' Having completed his studentship he is to become a householder; having been a householder he is to become a dweller in the forest ; having been a dweller in the forest he is to wander forth ; or else he may wander forth from the student's state ; or from the house ; or from the forest.' Nor can this text be interpreted as referring to those who are not qualified for works ; for it states no difference, and there is a separate injunction (of the parivra^ya-state) for those who are not qualified, viz. in the passage, ' May he have Ill ADHYAYA, 4 PADA, 2 1. 303
3taken vows upon himself or not, may he be a snataka or not, may he be one whose fire has gone out or one who has no fire,' &c. That the text does not refer to such only as are not qualified for works, further follows from the fact that the state of the mendicant is meant to subserve the development of the knowledge of Brahman-^, as scripture declares, ' The wandering mendicant, with colourless dress, shaven, wifeless, pure, guileless, living on alms, qualifies himself for the intuition of Brahman.' — From all this it follows that the stages of life for which chastity is obligatory are established by scripture, and that knowledge— because enjoined on persons who have entered on those stages — is independent of works. 21. If it be said that (texts such as the one about the udgitha are) mere glorification, on account of their reference (to parts of sacrifices) ; we deny that, on account of the newness (of what they teach, if viewed as injunctions). 'That udgitha is the best of all essences, the highest, holding the highest place, the eighth' [Kh. Up. I, i, 3); ' This earth is the Rik, the fire is Saman ' {Kh. Up. I, 6, i); 'This world in truth is that piled-up fire-altar' (5at. Bra. X, i, 2, 2); 'That hymn is truly that earth' (Ait. Ar. II, I, 2, i); with reference to these and other similar passages a doubt arises whether they are meant to glorify the udgitha and so on, or to enjoin devout meditations.
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.
1302 VEDANTA-SUTRAS. to it. For the only work enjoined on him by his ajrama is the state of being firmly grounded in Brahman, wherein he is strengthened by restraint of the senses and so on — just as sacrifices and the like are prescribed for the other ajramas — and loss he incurs only by neglecting that work. In agreement herewith texts from scripture and Smriti declare that for him who is grounded in Brahman there are no works. Compare ' Renunciation is Brahman ; for Brahman is the highest ; for the highest is Brahman ; above those lower penances, indeed, there rises renunciation ; ' ' Those anchorites who have well ascertained the object of the knowledge of the Vedanta and have purified their nature by the Yoga of renunciation ' (Mu. Up. Ill, 2, 6) ; and similar scriptural passages. And Smr/ti-texts to the same effect, such as ' They whose minds are fixed on him, who have their Self in him, their stand on him, their end in him' (Bha. Gita V, 17). All these passages teach that for him who is founded on Brahman there are no works. From this there also follows the non-validity of the second objection raised above, viz. that the mendicant's reaching immortality through the mere stage of life in which he stands would imply the uselessness of knowledge. — In this way we understand that, although there is a reference to the other stages of life, that which is indicated by the quality of being grounded in Brahman is the state of the wandering mendicant.
2This whole discussion has been carried on by the teacher without taking into account the text of the 6^abalas, which enjoins the other stage of life. But there exists that text which directly enjoins the other stage, ' Having completed his studentship he is to become a householder; having been a householder he is to become a dweller in the forest ; having been a dweller in the forest he is to wander forth ; or else he may wander forth from the student's state ; or from the house ; or from the forest.' Nor can this text be interpreted as referring to those who are not qualified for works ; for it states no difference, and there is a separate injunction (of the parivra^ya-state) for those who are not qualified, viz. in the passage, ' May he have Ill ADHYAYA, 4 PADA, 2 1. 303
3taken vows upon himself or not, may he be a snataka or not, may he be one whose fire has gone out or one who has no fire,' &c. That the text does not refer to such only as are not qualified for works, further follows from the fact that the state of the mendicant is meant to subserve the development of the knowledge of Brahman-^, as scripture declares, ' The wandering mendicant, with colourless dress, shaven, wifeless, pure, guileless, living on alms, qualifies himself for the intuition of Brahman.' — From all this it follows that the stages of life for which chastity is obligatory are established by scripture, and that knowledge— because enjoined on persons who have entered on those stages — is independent of works. 21. If it be said that (texts such as the one about the udgitha are) mere glorification, on account of their reference (to parts of sacrifices) ; we deny that, on account of the newness (of what they teach, if viewed as injunctions). 'That udgitha is the best of all essences, the highest, holding the highest place, the eighth' [Kh. Up. I, i, 3); ' This earth is the Rik, the fire is Saman ' {Kh. Up. I, 6, i); 'This world in truth is that piled-up fire-altar' (5at. Bra. X, i, 2, 2); 'That hymn is truly that earth' (Ait. Ar. II, I, 2, i); with reference to these and other similar passages a doubt arises whether they are meant to glorify the udgitha and so on, or to enjoin devout meditations.
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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