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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Up. I, 1, 10, ' Whatever one performs with knowledge, faith, and the Upanishad is more powerful ' — moreover expressly declares that knowledge causes the success of sacrificial work. — Well then, an objection is raised, let this be admitted with regard to those meditations which have for their result the success of certain works ; but how is it with meditations that have independent fruits of their own? Of this latter nature is e.g. the meditation referred to in KJi. Up. II, 2, 3, ' He who knowing this meditates on the fivefold Saman in the worlds (to him belong the worlds in an ascending and a descending scale).' — In those cases also, we reply, the meditation falls within the sphere of a person entitled to the performance of a certain work, and therefore it is proper to assume that it has a fruit only through its connexion with the supersensuous result of the work under the heading of which it is mentioned ; the case being analogous to that of the godohana-vesseP. — And as Aditya and so on are of the nature of fruits of action, they may be viewed as superior to the udgitha and so on which are of the nature of action only. Scriptural texts expressly teach that the reaching of Aditya (the sun) and so on constitutes the fruit of certain works. — Moreover the initial passages, 'Let a man meditate on the syllable Om as the udgitha,' and ' Of this syllable the full account is this' {KJi. Up. I, i, i), represent the udgitha only as the object of meditation, and only after that the
2the udgitha — undergo a certain ceremonial purification (sa?;/- skara) by being meditated upon as Aditya and so on. The meditations therefore contribute, through the mediation of the consdtuent members, towards the apurva, the supersensuous result of the entire sacrifice. ^ The sacred text promises a special fruit for the employment of the milking- pail (instead of the ordinary ^amasa), viz. the obtainment of cattle ; nevertheless that fruit is obtained only in so far as the godohana subserves the accomplishment of the apurva of the sacrifice. Analogously those meditations on members of sacrificial works for which the text promises a separate fruit obtain that fruit only in so far as they effect a mysterious sa»2skara in those members, and thereby subserve the apijrva of the sacrifice. 348 VEDANTA-stjTRAS.
3text enjoins the contemplations on Aditya and so on. — Nor can we accept the remark that Aditya and so on being meditated upon as udgitha, &c., assume thereby the nature of work and thus will be productive of fruit. For pious meditation is in itself of the nature of work, and thus capable of producing a result. And if the udgitha and so on are meditated upon as Aditya, &c., they do not therefore cease to be of the nature of work. — In the passage, ' This Saman is placed upon this Rikl the words ^ Rik' and 'Saman' are employed to denote the earth and Agni by means of implication (lakshawa), and implication may be based, according to opportunity, either on a less or more remote connexion of sense. Although, therefore, the intention of the passage is to enjoin the contemplation of the Rik and the Saman as earth and Agni, yet — as the Rik and the Saman are mentioned separately and as the earth and Agni are mentioned close by — we decide that, on the ground of their connexion with the Rik and Saman, the words ' Rik ' and ' S^man ' are employed to denote them (i. e. earth and Agni) only. For we also cannot altogether deny that the word ' charioteer ' may, for some reason or other, metaphorically denote a king. — Moreover the position of the words in the clause, ' Just this (earth) is Rik,' declares that the Rik is of the nature of earth ; while if the text wanted to declare that the earth is of the nature of Rik, the words would be arranged as follows, ' this earth is just RikJ — Moreover the concluding clause, ' He who knowing this sings the Saman,' refers only to a cognition based on a subordinate member (of sacrificial action), not to one based on the earth and so on, — Analogously in the passage, ' Let a man meditate (on) the fivefold Saman in the worlds,' the worlds — although enounced in the locative case — have to be superimposed on the Saman, as the circumstance of the ' Saman' being exhibited in the objective case indicates it to be the object of meditation. For if the worlds are superimposed on the Saman, the S^man is meditated upon as the Self of the worlds ; while in the opposite case the worlds would be meditated upon as the Self of the Saman. — The same remark applies to the passage, ' This Gayatra
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.
1Up. I, 1, 10, ' Whatever one performs with knowledge, faith, and the Upanishad is more powerful ' — moreover expressly declares that knowledge causes the success of sacrificial work. — Well then, an objection is raised, let this be admitted with regard to those meditations which have for their result the success of certain works ; but how is it with meditations that have independent fruits of their own? Of this latter nature is e.g. the meditation referred to in KJi. Up. II, 2, 3, ' He who knowing this meditates on the fivefold Saman in the worlds (to him belong the worlds in an ascending and a descending scale).' — In those cases also, we reply, the meditation falls within the sphere of a person entitled to the performance of a certain work, and therefore it is proper to assume that it has a fruit only through its connexion with the supersensuous result of the work under the heading of which it is mentioned ; the case being analogous to that of the godohana-vesseP. — And as Aditya and so on are of the nature of fruits of action, they may be viewed as superior to the udgitha and so on which are of the nature of action only. Scriptural texts expressly teach that the reaching of Aditya (the sun) and so on constitutes the fruit of certain works. — Moreover the initial passages, 'Let a man meditate on the syllable Om as the udgitha,' and ' Of this syllable the full account is this' {KJi. Up. I, i, i), represent the udgitha only as the object of meditation, and only after that the
2the udgitha — undergo a certain ceremonial purification (sa?;/- skara) by being meditated upon as Aditya and so on. The meditations therefore contribute, through the mediation of the consdtuent members, towards the apurva, the supersensuous result of the entire sacrifice. ^ The sacred text promises a special fruit for the employment of the milking- pail (instead of the ordinary ^amasa), viz. the obtainment of cattle ; nevertheless that fruit is obtained only in so far as the godohana subserves the accomplishment of the apurva of the sacrifice. Analogously those meditations on members of sacrificial works for which the text promises a separate fruit obtain that fruit only in so far as they effect a mysterious sa»2skara in those members, and thereby subserve the apijrva of the sacrifice. 348 VEDANTA-stjTRAS.
3text enjoins the contemplations on Aditya and so on. — Nor can we accept the remark that Aditya and so on being meditated upon as udgitha, &c., assume thereby the nature of work and thus will be productive of fruit. For pious meditation is in itself of the nature of work, and thus capable of producing a result. And if the udgitha and so on are meditated upon as Aditya, &c., they do not therefore cease to be of the nature of work. — In the passage, ' This Saman is placed upon this Rikl the words ^ Rik' and 'Saman' are employed to denote the earth and Agni by means of implication (lakshawa), and implication may be based, according to opportunity, either on a less or more remote connexion of sense. Although, therefore, the intention of the passage is to enjoin the contemplation of the Rik and the Saman as earth and Agni, yet — as the Rik and the Saman are mentioned separately and as the earth and Agni are mentioned close by — we decide that, on the ground of their connexion with the Rik and Saman, the words ' Rik ' and ' S^man ' are employed to denote them (i. e. earth and Agni) only. For we also cannot altogether deny that the word ' charioteer ' may, for some reason or other, metaphorically denote a king. — Moreover the position of the words in the clause, ' Just this (earth) is Rik,' declares that the Rik is of the nature of earth ; while if the text wanted to declare that the earth is of the nature of Rik, the words would be arranged as follows, ' this earth is just RikJ — Moreover the concluding clause, ' He who knowing this sings the Saman,' refers only to a cognition based on a subordinate member (of sacrificial action), not to one based on the earth and so on, — Analogously in the passage, ' Let a man meditate (on) the fivefold Saman in the worlds,' the worlds — although enounced in the locative case — have to be superimposed on the Saman, as the circumstance of the ' Saman' being exhibited in the objective case indicates it to be the object of meditation. For if the worlds are superimposed on the Saman, the S^man is meditated upon as the Self of the worlds ; while in the opposite case the worlds would be meditated upon as the Self of the Saman. — The same remark applies to the passage, ' This Gayatra
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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