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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And as thus the stories do not subserve the pariplava it ^ I.e. have to be recited at stated intervals during the year occupied by the ajvamedha sacrifice. [38] X 3o6 vedanta-sCtras. is appropriate to assume that they are meant to bring nearer to our understanding the approximate vidyas with which they are seen to form connected wholes ; for they serve to render the latter more acceptable and facilitate their comprehension. In the Maitreyi-brahma;^ we see that the story forms a whole with the vidya beginning, ' The Self indeed is to be seen,' &c. ; in the account of Pratardana with the vidya, 'I am pra;^a, the conscious Self;' in the legend of 6^anai-ruti with the vidya, 'Air indeed is the end of all.' The case of all these stories is analogous to that of stories met with in scriptural texts referring to works, whose purpose is the glorification of injunctions standing in proximity ; as e.g. ' He cut out his own omentum.' — The stories under discussion therefore do not subserve the pariplava. 25. For this very reason there is no need of the lighting of the fire and so on.
2The expression ' For this very same reason ' must be viewed as taking up Sutra III, 4, i, because thus a satisfactory sense is established. For this very same reason, i.e. because knowledge subserves the purpose of man, the lighting of the sacrificial fire and similar works which are enjoined on the different aj-ramas are not to be observed, since man's purpose is effected through knowledge. The Sutrakara thus sums up the result of the first adhikara;/a, intending to make some further remarks. 26. And there is need of all (w^orks), on account of the scriptural statement of sacrifices and the like ; as in the case of the horse. We now consider whether knowledge has absolutely no need of the works enjoined on the different aj-ramas, or whether it has some need of them. Under the preceding Sutra we have arrived at the conclusion that as knowledge effects its own end the works enjoined on the aj-ramas are absolutely not required. With reference to this point the present Sutra now remarks that knowledge has regard Ill ADHYAYA, 4 PADA, 27. 307
3for all works enjoined on the ai"ramas, and that there is not absolute non-regard. — But do not the two Sutras thus contradict each other? — By no means, we reply. Knowledge having once sprung up requires no help towards the accomplishment of its fruit, but it does stand in need of something else with a view to its own origination. — Why so? — On account of the scriptural statements of sacrifices and so on. For the passage, ' Him Brahmawas seek to know by the study of the Veda, by sacrifice, by gifts, by penance, by fasting' (Brz. Up. IV, 4, 22), declares that sacrifices and so on are means of knowledge, and as the text connects them with the 'seeking to know,' we conclude that they are, more especially, means of the origination of knowledge. Similarly the passage, ' What people call sacrifice that is really brahma/^arya ' {Kh. Up. VIII, 5, i), by connecting sacrifices and so on with brahma>^arya which is a means of knowledge, intimates that sacrifices &c. also are means of knowledge. Again the passage, ' That word which all the Vedas record, which all penances proclaim, desiring which men live as religious students., that word I tell thee briefly, it is Om ' (Ka. Up. I, 2, 15), likewise intimates that the works enjoined on the airamas are means of knowledge. Similarly Smr/ti says, 'Works are the washing away of uncleanliness, but knowledge is the highest way. When the impurity has been removed, then knowledge begins to act.'
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.
1And as thus the stories do not subserve the pariplava it ^ I.e. have to be recited at stated intervals during the year occupied by the ajvamedha sacrifice. [38] X 3o6 vedanta-sCtras. is appropriate to assume that they are meant to bring nearer to our understanding the approximate vidyas with which they are seen to form connected wholes ; for they serve to render the latter more acceptable and facilitate their comprehension. In the Maitreyi-brahma;^ we see that the story forms a whole with the vidya beginning, ' The Self indeed is to be seen,' &c. ; in the account of Pratardana with the vidya, 'I am pra;^a, the conscious Self;' in the legend of 6^anai-ruti with the vidya, 'Air indeed is the end of all.' The case of all these stories is analogous to that of stories met with in scriptural texts referring to works, whose purpose is the glorification of injunctions standing in proximity ; as e.g. ' He cut out his own omentum.' — The stories under discussion therefore do not subserve the pariplava. 25. For this very reason there is no need of the lighting of the fire and so on.
2The expression ' For this very same reason ' must be viewed as taking up Sutra III, 4, i, because thus a satisfactory sense is established. For this very same reason, i.e. because knowledge subserves the purpose of man, the lighting of the sacrificial fire and similar works which are enjoined on the different aj-ramas are not to be observed, since man's purpose is effected through knowledge. The Sutrakara thus sums up the result of the first adhikara;/a, intending to make some further remarks. 26. And there is need of all (w^orks), on account of the scriptural statement of sacrifices and the like ; as in the case of the horse. We now consider whether knowledge has absolutely no need of the works enjoined on the different aj-ramas, or whether it has some need of them. Under the preceding Sutra we have arrived at the conclusion that as knowledge effects its own end the works enjoined on the aj-ramas are absolutely not required. With reference to this point the present Sutra now remarks that knowledge has regard Ill ADHYAYA, 4 PADA, 27. 307
3for all works enjoined on the ai"ramas, and that there is not absolute non-regard. — But do not the two Sutras thus contradict each other? — By no means, we reply. Knowledge having once sprung up requires no help towards the accomplishment of its fruit, but it does stand in need of something else with a view to its own origination. — Why so? — On account of the scriptural statements of sacrifices and so on. For the passage, ' Him Brahmawas seek to know by the study of the Veda, by sacrifice, by gifts, by penance, by fasting' (Brz. Up. IV, 4, 22), declares that sacrifices and so on are means of knowledge, and as the text connects them with the 'seeking to know,' we conclude that they are, more especially, means of the origination of knowledge. Similarly the passage, ' What people call sacrifice that is really brahma/^arya ' {Kh. Up. VIII, 5, i), by connecting sacrifices and so on with brahma>^arya which is a means of knowledge, intimates that sacrifices &c. also are means of knowledge. Again the passage, ' That word which all the Vedas record, which all penances proclaim, desiring which men live as religious students., that word I tell thee briefly, it is Om ' (Ka. Up. I, 2, 15), likewise intimates that the works enjoined on the airamas are means of knowledge. Similarly Smr/ti says, 'Works are the washing away of uncleanliness, but knowledge is the highest way. When the impurity has been removed, then knowledge begins to act.'
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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