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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1'Than this,' i.e. 'than standing between,' a better means of knowledge it is to stand within one of the aj^ramas, since this is confirmed by 5ruti and Smrz'ti. For scripture supplies an indicatory mark in the passage, ' On that path goes whoever knows Brahman and who has done holy ^ I.e. any one who wishes to learn may do so, if only there is no obstacle in the way. No special injunction is wanted. Ill ADHYAYA, 4 PADA, 40. 317 works (as prescribed for the ai-ramas) and obtained splendour' (Br/. Up. IV, 4, 9) ; and Smr/ti in the passage, ' Let a Brahma;?a stay not one day even outside the ^i-rama ; having stayed outside for a year he goes to utter ruin.' 40. But of him who has become that (i.e. entered on a higher a.i'rama) there is no becoming not that (i.e. descending to a lower one), according to Gaimini also, on account of restrictive rule, absence of such like (i.e. statements of descent), and nonexistence (of good custom).
2It has been established that there are stages of life for which chastity is obligatory. A doubt here arises whether one who has entered them may for some reason or other fall from them or not. — The purvapakshin maintains that as there is no difference a person may descend to a lower stage, either from the wish of well performing the duties of that stage, or influenced by passion and the like. — To this we reply as follows, ' Of him who has become that,' i. e. of him who has reached the stages for which chastity is obligatory, there is no ' becoming not that,' i.e. descending thence. — Why? — 'On account of restrictive rule, absence of such like, and non-existence.' That means : there are, in the first place, restrictive rules declaring that a descent may not take place. Compare ' for life mortifying the body in the house of a tutor ' {K/l Up. II, 23, 2) ; ' He is to go into the forest, that is he is not to return thence, that is the Upanishad ; ' ' Having been dismissed by the teacher he is to follow one of the four ai-ramas, according to rule, up to release from the body.' — In the second place there are texts teaching the ascent to higher a^-ramas (' Having completed the Brahmakarya. state he is to become a householder ; he may wander forth from the Brahma/^arya state ') ; but there are none teaching the descent to lower ajramas. — And in the third place there exists no good custom of that kind. — The descent to a lower ajrama can in no way be based on the wish of well performing the duties of that ^srama. ; for
3, 1 8 vedanta-sCtras. Smriil says, 'One's own duty, however badly performed, is better than another duty well carried out ' (Bha. Gita III, 35). And the principle is that whatever is enjoined on a certain person constitutes his duty, not what a person is able to perform well ; for all duty is characterised by injunction. Nor is a descent allowed owing to the influence of passion, &c. ; for restrictive rules are weightier than passion. — By the word ' also ' the Sutrakara indicates the consensus of 6^aimini and Badarayawa on this point, in order to confirm thereby the view adopted. 41. And not also (can the expiation take place) prescribed in the chapter treating of qualification, because on account of the inference of his lapse from Smr/ti he (the NaishZ/^ika) is not capable of it.
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.
1'Than this,' i.e. 'than standing between,' a better means of knowledge it is to stand within one of the aj^ramas, since this is confirmed by 5ruti and Smrz'ti. For scripture supplies an indicatory mark in the passage, ' On that path goes whoever knows Brahman and who has done holy ^ I.e. any one who wishes to learn may do so, if only there is no obstacle in the way. No special injunction is wanted. Ill ADHYAYA, 4 PADA, 40. 317 works (as prescribed for the ai-ramas) and obtained splendour' (Br/. Up. IV, 4, 9) ; and Smr/ti in the passage, ' Let a Brahma;?a stay not one day even outside the ^i-rama ; having stayed outside for a year he goes to utter ruin.' 40. But of him who has become that (i.e. entered on a higher a.i'rama) there is no becoming not that (i.e. descending to a lower one), according to Gaimini also, on account of restrictive rule, absence of such like (i.e. statements of descent), and nonexistence (of good custom).
2It has been established that there are stages of life for which chastity is obligatory. A doubt here arises whether one who has entered them may for some reason or other fall from them or not. — The purvapakshin maintains that as there is no difference a person may descend to a lower stage, either from the wish of well performing the duties of that stage, or influenced by passion and the like. — To this we reply as follows, ' Of him who has become that,' i. e. of him who has reached the stages for which chastity is obligatory, there is no ' becoming not that,' i.e. descending thence. — Why? — 'On account of restrictive rule, absence of such like, and non-existence.' That means : there are, in the first place, restrictive rules declaring that a descent may not take place. Compare ' for life mortifying the body in the house of a tutor ' {K/l Up. II, 23, 2) ; ' He is to go into the forest, that is he is not to return thence, that is the Upanishad ; ' ' Having been dismissed by the teacher he is to follow one of the four ai-ramas, according to rule, up to release from the body.' — In the second place there are texts teaching the ascent to higher a^-ramas (' Having completed the Brahmakarya. state he is to become a householder ; he may wander forth from the Brahma/^arya state ') ; but there are none teaching the descent to lower ajramas. — And in the third place there exists no good custom of that kind. — The descent to a lower ajrama can in no way be based on the wish of well performing the duties of that ^srama. ; for
3, 1 8 vedanta-sCtras. Smriil says, 'One's own duty, however badly performed, is better than another duty well carried out ' (Bha. Gita III, 35). And the principle is that whatever is enjoined on a certain person constitutes his duty, not what a person is able to perform well ; for all duty is characterised by injunction. Nor is a descent allowed owing to the influence of passion, &c. ; for restrictive rules are weightier than passion. — By the word ' also ' the Sutrakara indicates the consensus of 6^aimini and Badarayawa on this point, in order to confirm thereby the view adopted. 41. And not also (can the expiation take place) prescribed in the chapter treating of qualification, because on account of the inference of his lapse from Smr/ti he (the NaishZ/^ika) is not capable of it.
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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