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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1enters into the fire, breath into the air,' &c. (Br/. Up. Ill, 2. 13). — To this we reply that the objection is of no force on account of the metaphorical character of those statements. The entering of speech, &c., into Agni is metaphorical, because we observe no such entering in the case of the hairs of the head and body. For although the text says that ' the hairs of the body enter into the shrubs and the hairs of the head into the trees ; ' still we cannot understand this to mean that the hairs actually fly away from the body and enter into trees and shrubs. On the other hand, the soul could not go at all if we denied to it the limiting adjunct formed by the prawas, and without the latter it could not, in the new body, enter into the state of fruition. Besides, other passages distinctly declare that the prawas go with the soul.— From all this we conclude that the passage about speech, &c. entering into Agni, metaphorically expresses that Agni and the other divinities who act as guides of the pra;/as and co-operate with them stop their co-operation at the time of death. 5. If an objection be raised on the ground of (water) not being mentioned in the first fire, we refute it by remarking that just It (viz. water) (is meant), on the ground of fitness.
2Well, the purvapakshin resumes, but how can it be ascertained that ' in the fifth oblation water is called man,' considering that water is not mentioned by scripture with reference to the first fire (altar) ? For the text enumerates five fires — the first of which is the heavenly world — as the abodes of the five oblations. With reference to the first of those fires — introduced by the words ' The fire is that world, O Gautama,' it is stated that i-raddha (faith) is the material constituting the oblation (' on that altar the devas offer jraddha'); while nothing is said about water being the offered material. If, with reference to the four following fires, viz. Par^anya, &c., water is assumed to constitute the offering, we have no objection because in the substances stated there as forming the oblations, viz. Soma, and so on, water may preponderate. But to set aside, in the case of in ADHYAYA, I PADA, 5. IO7 the first fire, jraddha (i.e. faith) which is directly mentioned in the text, and to substitute in its place the assumption of water, about which the text says nothing, is an arbitrary proceeding. In reality jraddha must be explained, in conformity with its ordinary meaning, as a kind of mental state, viz. faith. Hence it is objectionable to maintain that water, in the fifth oblation, becomes man.
3To this view of the purvapakshin we demur, because, in the case of the first fire, the word j-raddh^ is to be taken in the sense of 'water.' — On what ground ? — On the ground of fitness. For on that explanation only beginning, middle, and end of the passage harmonise so that the syntactical unity of the whole remains undisturbed. On the other explanation (i. e. j'raddha being taken in the sense of ' faith '), if the question were asked how water, in the fifth oblation, can be called man, and if, in way of reply, the text could point only to faith, i.e. something which is not water, as constituting the material of the oblation ; then question and answer would not agree, and so the unity of the whole passage would be destroyed. The text, moreover, by concluding ' For this reason is water in the fifth oblation called man,' indicates the same interpretation^. — Further, the text points out, as effects of jraddha, substances in which water in its gross form preponderates, viz. Soma, rain, &c. And this again furnishes a reason for interpreting i-raddha as water, because the effect generally is cognate in nature to the cause. Nor again can the mental conception called faith be taken out from the mind or soul, whose attribute it is, and be employed as an offering, as the heart can be cut out of the sacrificial animal. For this reason also the word i-raddha must be taken to mean ' water.' Water can, moreover, be fitly called by that name, on the ground of Vedic usage, cp. ' j-raddha indeed is water ' (Taitt. Sa;;/h. I, 6, 8, i). Moreover, water when forming the seed of the body enters into the state of thinness, subtilty, and herein again resembles faith, so that its being called j-raddha
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.
1enters into the fire, breath into the air,' &c. (Br/. Up. Ill, 2. 13). — To this we reply that the objection is of no force on account of the metaphorical character of those statements. The entering of speech, &c., into Agni is metaphorical, because we observe no such entering in the case of the hairs of the head and body. For although the text says that ' the hairs of the body enter into the shrubs and the hairs of the head into the trees ; ' still we cannot understand this to mean that the hairs actually fly away from the body and enter into trees and shrubs. On the other hand, the soul could not go at all if we denied to it the limiting adjunct formed by the prawas, and without the latter it could not, in the new body, enter into the state of fruition. Besides, other passages distinctly declare that the prawas go with the soul.— From all this we conclude that the passage about speech, &c. entering into Agni, metaphorically expresses that Agni and the other divinities who act as guides of the pra;/as and co-operate with them stop their co-operation at the time of death. 5. If an objection be raised on the ground of (water) not being mentioned in the first fire, we refute it by remarking that just It (viz. water) (is meant), on the ground of fitness.
2Well, the purvapakshin resumes, but how can it be ascertained that ' in the fifth oblation water is called man,' considering that water is not mentioned by scripture with reference to the first fire (altar) ? For the text enumerates five fires — the first of which is the heavenly world — as the abodes of the five oblations. With reference to the first of those fires — introduced by the words ' The fire is that world, O Gautama,' it is stated that i-raddha (faith) is the material constituting the oblation (' on that altar the devas offer jraddha'); while nothing is said about water being the offered material. If, with reference to the four following fires, viz. Par^anya, &c., water is assumed to constitute the offering, we have no objection because in the substances stated there as forming the oblations, viz. Soma, and so on, water may preponderate. But to set aside, in the case of in ADHYAYA, I PADA, 5. IO7 the first fire, jraddha (i.e. faith) which is directly mentioned in the text, and to substitute in its place the assumption of water, about which the text says nothing, is an arbitrary proceeding. In reality jraddha must be explained, in conformity with its ordinary meaning, as a kind of mental state, viz. faith. Hence it is objectionable to maintain that water, in the fifth oblation, becomes man.
3To this view of the purvapakshin we demur, because, in the case of the first fire, the word j-raddh^ is to be taken in the sense of 'water.' — On what ground ? — On the ground of fitness. For on that explanation only beginning, middle, and end of the passage harmonise so that the syntactical unity of the whole remains undisturbed. On the other explanation (i. e. j'raddha being taken in the sense of ' faith '), if the question were asked how water, in the fifth oblation, can be called man, and if, in way of reply, the text could point only to faith, i.e. something which is not water, as constituting the material of the oblation ; then question and answer would not agree, and so the unity of the whole passage would be destroyed. The text, moreover, by concluding ' For this reason is water in the fifth oblation called man,' indicates the same interpretation^. — Further, the text points out, as effects of jraddha, substances in which water in its gross form preponderates, viz. Soma, rain, &c. And this again furnishes a reason for interpreting i-raddha as water, because the effect generally is cognate in nature to the cause. Nor again can the mental conception called faith be taken out from the mind or soul, whose attribute it is, and be employed as an offering, as the heart can be cut out of the sacrificial animal. For this reason also the word i-raddha must be taken to mean ' water.' Water can, moreover, be fitly called by that name, on the ground of Vedic usage, cp. ' j-raddha indeed is water ' (Taitt. Sa;;/h. I, 6, 8, i). Moreover, water when forming the seed of the body enters into the state of thinness, subtilty, and herein again resembles faith, so that its being called j-raddha
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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