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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Y 2 ,24 vedanta-s{)tras. the Sa;«nyasin who possesses knowledge forms the topic, as we see from the preceding passage, ' Having cognized the Self and risen above the desire for sons, &c., they wander about as mendicants.' — But if the Sawnyasin possesses knowledge, pre-eminence of knowledge is already established thereby ; what then is the use of the injunction of Muniship?— To this the Sutra replies 'in the case of.' That means : in the case of pre-eminence of knowledge not being established owing to the prevailing force of the (erroneous) idea of multiplicity; for that case the injunction (of Muniship, i.e. of pre-eminence of knowledge) is given. 'As in the case of injunctions and the like.' With reference to sacrifices such as are enjoined in the passage, ' He who is desirous of the heavenly world is to offer the darj-apurwamasa-sacrifice,' the aggregate of subordinate members, such as the establishment of the sacred fires^ is enjoined as something helpful ; similarly in this text whose topic is knowledge and which therefore does not chiefly aim at injunction, Muniship is enjoined as something helpful to knowledge.
2As thus the order of the ascetic, as distinguished by a childlike state and so on, is actually established by scripture, for what reason does the K/iandogya Upanishad wind up with the householder, viz. in the passage, ' After having received his discharge from his teacher he settles in his own house,' &c. ? For by concluding with the householder, scripture manifests special regard for him. — To this doubt the next Sutra replies. 48. On account of his being all, however, there is winding up with the householder. The word ' however ' is meant to lay stress on the householder's being everything. For the performance of many works belonging to his own aj-rama, such as sacrifices and the like, which involve not a little trouble, is enjoined on him by scripture ; and at the same time the duties of the other aj-ramas — such as tenderness for all living creatures, restraint of the senses and so on — are incumbent on him also as far as circumstances allow. There is therefore nothing conIll ADHYAYA, 4 PADA, 50. 325 tradictory in the KMndogys. winding up with the householder. 49. On account of there being injunction of the others also, in the same way as of the state of a Muni.
3As the state of the Muni (Sawmyasin) and the state of the householder are enjoined in scripture, so also the two other orders, viz. that of the hermit and that of the student. For we have already pointed above to passages such as ' Austerity is the second, and to dwell as a student in the house of a teacher is the third.' As thus the four a.yramas are equally taught by scripture, they are to be gone through equally, either in the way of option (between them) or in the way of comprehension (of all of them). — That the Sutra uses a plural form (of ' the others') when speaking of two orders only, is due to its having regard either to the different sub-classes of those two, or to their different duties. 50. (The passage enjoining balya means that the ascetic is to live) not manifesting himself; on account of the connexion (thus gained for the passage).
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.
1Y 2 ,24 vedanta-s{)tras. the Sa;«nyasin who possesses knowledge forms the topic, as we see from the preceding passage, ' Having cognized the Self and risen above the desire for sons, &c., they wander about as mendicants.' — But if the Sawnyasin possesses knowledge, pre-eminence of knowledge is already established thereby ; what then is the use of the injunction of Muniship?— To this the Sutra replies 'in the case of.' That means : in the case of pre-eminence of knowledge not being established owing to the prevailing force of the (erroneous) idea of multiplicity; for that case the injunction (of Muniship, i.e. of pre-eminence of knowledge) is given. 'As in the case of injunctions and the like.' With reference to sacrifices such as are enjoined in the passage, ' He who is desirous of the heavenly world is to offer the darj-apurwamasa-sacrifice,' the aggregate of subordinate members, such as the establishment of the sacred fires^ is enjoined as something helpful ; similarly in this text whose topic is knowledge and which therefore does not chiefly aim at injunction, Muniship is enjoined as something helpful to knowledge.
2As thus the order of the ascetic, as distinguished by a childlike state and so on, is actually established by scripture, for what reason does the K/iandogya Upanishad wind up with the householder, viz. in the passage, ' After having received his discharge from his teacher he settles in his own house,' &c. ? For by concluding with the householder, scripture manifests special regard for him. — To this doubt the next Sutra replies. 48. On account of his being all, however, there is winding up with the householder. The word ' however ' is meant to lay stress on the householder's being everything. For the performance of many works belonging to his own aj-rama, such as sacrifices and the like, which involve not a little trouble, is enjoined on him by scripture ; and at the same time the duties of the other aj-ramas — such as tenderness for all living creatures, restraint of the senses and so on — are incumbent on him also as far as circumstances allow. There is therefore nothing conIll ADHYAYA, 4 PADA, 50. 325 tradictory in the KMndogys. winding up with the householder. 49. On account of there being injunction of the others also, in the same way as of the state of a Muni.
3As the state of the Muni (Sawmyasin) and the state of the householder are enjoined in scripture, so also the two other orders, viz. that of the hermit and that of the student. For we have already pointed above to passages such as ' Austerity is the second, and to dwell as a student in the house of a teacher is the third.' As thus the four a.yramas are equally taught by scripture, they are to be gone through equally, either in the way of option (between them) or in the way of comprehension (of all of them). — That the Sutra uses a plural form (of ' the others') when speaking of two orders only, is due to its having regard either to the different sub-classes of those two, or to their different duties. 50. (The passage enjoining balya means that the ascetic is to live) not manifesting himself; on account of the connexion (thus gained for the passage).
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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