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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1' He who burns up these, let a man meditate upon him as udgitha' [Kh. Up. I, 3, i) ; 'Let a man meditate on the fivefold Saman in the worlds' {Kh. Up. II, 2, i) ; 'Let a man meditate on the sevenfold Saman in speech ' {Kh. Up. II, 8, i) ; ' This earth is the Rik, fire is Saman ' [Kh. Up. I, 6, i). — With regard to these and similar meditations limited to members of sacrificial action, there arises a doubt whether the text enjoins contemplations on the udgitha and so on superinduced on Aditya and so on, or else contemplations on Aditya, &c., superinduced on the udgitha and so on. No definite rule can here be established, the purvapakshin maintains, since there is no basis for such a rule. For in the present case we are unable to ascertain any special pre-eminence, while we were able to do so in the case of Brahman. Of Brahman, which is the cause of the whole world and free from all evil and so on, we can assert definitively that it is superior to Aditya and so on ; the udgitha and so on, on the other hand, are equally mere effects, and we cannot therefore with certainty ascribe to any of them any pre-eminence. — Or else we may decide that the ideas of the udgitha and so on are to be superinduced exclusively on Aditya and so on. For the udgitha and so on are of the nature of sacrificial work, and as it is known that the fruit is attained through the work, Aditya 346 VEDANTA-SUTRAS.
2and so on if meditated upon as udgitha and so on will themselves become of the nature of work and thereby be causes of fruit. — Moreover, the text, ' This earth is the Rik, the fire is the Saman,' is followed by the complementary passage, ' this Saman is placed upon this Rik^ where the word ' Rik ' denotes the earth and the word ' Saman ' the fire. Now this (viz. this calling the earth ''Rik ' and calling the fire ' Saman ') is possible only if the meaning of the passage is that the earth and the fire have to be viewed as Rik and Saman ; not if the Rik and the Saman were to be contemplated as earth and fire. For the term ' king ' is metaphorically applied to the charioteer — and not the term ' charioteer' to the king — the reason being that the charioteer may be viewed as a king. — Again in the text, ' Let a man meditate upon the fivefold Saman in the worlds,' the use of the locative case ' in the worlds ' intimates that the meditation on the Saman is to be superimposed on the worlds as its locus. This is also proved by the analogous passage, ' This Gayatra Saman is woven on the vital airs ' {Kh. Up. II, II, i). — Moreover (as proved before), in passages such as ' Aditya is Brahman, this is the instruction,' Brahman, which is mentioned last, is superimposed on Aditya, which is mentioned first. In the same way the earth, &c., are mentioned first, and the hink^ra, &c., mentioned last in passages such as 'The earth is the hinkara' [Kh. Up. II, 2, i). — For all these reasons the idea of members of sacrificial action has to be transferred to Aditya and so on, which are not such members.
3To this we make the following reply. The ideas of Aditya and so on are exclusively to be transferred to members of sacrificial action, such as the udgitha and so on. For what reason ? — ' On account of effectuation ' — that means : Because thus, through their connexion with the supersensuous result (of the sacrificial work under discussion), when the udgitha and so on are ceremonially qualified by being viewed as Aditya and so on, the sacrificial work is successful^. A scriptural passage — viz. Kh. ^ Certain constituent members of the sacrificial action — such as IV ADHYAYA, I PADA, 6. 347
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' He who burns up these, let a man meditate upon him as udgitha' [Kh. Up. I, 3, i) ; 'Let a man meditate on the fivefold Saman in the worlds' {Kh. Up. II, 2, i) ; 'Let a man meditate on the sevenfold Saman in speech ' {Kh. Up. II, 8, i) ; ' This earth is the Rik, fire is Saman ' [Kh. Up. I, 6, i). — With regard to these and similar meditations limited to members of sacrificial action, there arises a doubt whether the text enjoins contemplations on the udgitha and so on superinduced on Aditya and so on, or else contemplations on Aditya, &c., superinduced on the udgitha and so on. No definite rule can here be established, the purvapakshin maintains, since there is no basis for such a rule. For in the present case we are unable to ascertain any special pre-eminence, while we were able to do so in the case of Brahman. Of Brahman, which is the cause of the whole world and free from all evil and so on, we can assert definitively that it is superior to Aditya and so on ; the udgitha and so on, on the other hand, are equally mere effects, and we cannot therefore with certainty ascribe to any of them any pre-eminence. — Or else we may decide that the ideas of the udgitha and so on are to be superinduced exclusively on Aditya and so on. For the udgitha and so on are of the nature of sacrificial work, and as it is known that the fruit is attained through the work, Aditya 346 VEDANTA-SUTRAS.
2and so on if meditated upon as udgitha and so on will themselves become of the nature of work and thereby be causes of fruit. — Moreover, the text, ' This earth is the Rik, the fire is the Saman,' is followed by the complementary passage, ' this Saman is placed upon this Rik^ where the word ' Rik ' denotes the earth and the word ' Saman ' the fire. Now this (viz. this calling the earth ''Rik ' and calling the fire ' Saman ') is possible only if the meaning of the passage is that the earth and the fire have to be viewed as Rik and Saman ; not if the Rik and the Saman were to be contemplated as earth and fire. For the term ' king ' is metaphorically applied to the charioteer — and not the term ' charioteer' to the king — the reason being that the charioteer may be viewed as a king. — Again in the text, ' Let a man meditate upon the fivefold Saman in the worlds,' the use of the locative case ' in the worlds ' intimates that the meditation on the Saman is to be superimposed on the worlds as its locus. This is also proved by the analogous passage, ' This Gayatra Saman is woven on the vital airs ' {Kh. Up. II, II, i). — Moreover (as proved before), in passages such as ' Aditya is Brahman, this is the instruction,' Brahman, which is mentioned last, is superimposed on Aditya, which is mentioned first. In the same way the earth, &c., are mentioned first, and the hink^ra, &c., mentioned last in passages such as 'The earth is the hinkara' [Kh. Up. II, 2, i). — For all these reasons the idea of members of sacrificial action has to be transferred to Aditya and so on, which are not such members.
3To this we make the following reply. The ideas of Aditya and so on are exclusively to be transferred to members of sacrificial action, such as the udgitha and so on. For what reason ? — ' On account of effectuation ' — that means : Because thus, through their connexion with the supersensuous result (of the sacrificial work under discussion), when the udgitha and so on are ceremonially qualified by being viewed as Aditya and so on, the sacrificial work is successful^. A scriptural passage — viz. Kh. ^ Certain constituent members of the sacrificial action — such as IV ADHYAYA, I PADA, 6. 347
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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