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The benefit to man results from thence, on account of scriptural statement; thus Bâdarâyana thinks.
We have concluded the investigation into the oneness or diverseness of meditations—the result of which is to indicate…
On account of (the Self) standing in a complementary relation, they are arthavâdas, as in other cases; thus Jaimini opines.
What has been said as to Scripture intimating that a beneficial result is realised through the meditations by themsel…
On account of (such) conduct being seen.
It is seen, viz in Scripture, that those who knew Brahman busied themselves chiefly with sacrifices.—Asvapati Kaikeya…
On account of direct scriptural statement.
Scripture itself directly declares knowledge to be subordinate to works, 'whatever he does with knowledge, with faith…
On account of the taking hold together.
The text 'then both knowledge and work take hold of him' (Bri. Up. IV, 4, 2) shows that knowledge and work go togethe…
On account of injunction for such a one.
That knowledge is subordinate to works follows therefrom also that works are enjoined on him only who possesses knowl…
On account of definite rule.
Another argument for our conclusion is that the text 'Doing works here let a man desire to live a hundred years,' &c.…
But on account of the teaching of the different one, Badarâyana's (view is valid); as this is seen.
Knowledge by itself benefits man; since Scripture teaches that the object of knowledge is the highest Brahman which, …
But the declarations are equal.
The argument that knowledge must be held subordinate to work because we learn from Scripture that those who know Brah…
(It is) non-comprehensive.
The scriptural declaration does not refer to all meditations, but only to the meditation on the Udgîtha. In the claus…
There is distribution, as in the case of the hundred.
As knowledge and work have different results, the text 'of him knowledge and work lay hold' must be understood in a d…
Of him who has merely read the Veda.
Nor is there any force in the argument that knowledge is only auxiliary to work because works are enjoined on him who…
Not so, on account of non-specification.
Nor is it true that the text 'Doing works here,' &c., is meant to divert him who knows the Self from knowledge and re…
Or the permission is for the purpose of glorification.
The _or_ has assertive force. The introductory words of the Upanishad, 'Hidden in the Lord is all this,' show knowled…
Some also, by proceeding according to their liking.
In some sâkhâs, moreover, we read that he who possesses the knowledge of Brahman may, according to his liking, give u…
And destruction.
There is moreover a Vedânta-text which declares the knowledge of Brahman to destroy work-good and evil—which is the r…
And of him who is chaste; for in Scripture (this is declared).
The knowledge of Brahman belongs to those who have to observe chastity, and men living in that state have not to perf…
A reference (only) Jaimini (holds them to be), on account of absence of injunction; for (Scripture) forbids.
The argument for the three stages of life, founded on their mention in Vedic texts, has no force, since all those ref…
It is to be accomplished, Bâdarayana holds, on account of scriptural statement of equality.
Bâdarâyana is of opinion that, in the same way as the condition of householdership, those other conditions of life al…
Or an injunction, as in the case of the carrying.
As the second part of the text 'Let him approach carrying the firewood below the ladle; for above he carries it for t…
If it be said that they are mere glorification, on account of their reference; not so, on account of the newness.
The following point is next enquired into. Are texts such as 'That Udgîtha is the best of all essences, the highest, …
And on account of the words denoting becoming.
That the texts under discussion have an injunctive purport also follows from the fact that they contain verbal forms …
Should it be said that (the stories told in the Upanishads) are for the purpose of the Pâriplava; not so, since (certain stories) are specified.
We meet in the Vedânta-texts with certain stories such as 'Pratardana the son of Divodâsa came to the beloved abode o…
This follows also from the textual connexion (of those stories with injunctions).
That those stories subserve injunctions of meditation is proved thereby also that they are exhibited in textual conne…
For this very reason there is no need of the lighting of the fire and so on.
The Sûtras return, from their digression into the discussion of two special points, to the question as to those whose…
And there is need of all (works), on account of the scriptural statement of sacrifices and the rest; as in the case of the horse.
If knowledge (meditation), without any reference to sacrifices and the like, is able to bring about immortality, it m…
But all the same he must be possessed of calmness, subjection of the senses, &c., since those are enjoined as auxiliaries to that, and must necessarily be accomplished.
The question is whether the householder also must practise calmness and so on, or not. The Pûrvapakshin says he must …
And there is permission of all food in the case of danger of life; on account of this being seen.
In the meditation on prâna, according to the Vâjasaneyins and the Chândogas, there is a statement as to all food bein…
And on account of non-sublation.
The conclusion above arrived at is confirmed by the consideration that thus only those texts are not stultified which…
This is said in Smriti also.
That for those as well who know Brahman, as for others, the eating of food of any kind is lawful only in case of extr…
And hence also a scriptural passage as to non-proceeding according to liking.
The above conclusion is further confirmed by a scriptural passage prohibiting licence of conduct on the part of any o…
The works of the âsramas also, on account of their being enjoined.
It has been said that sacrifices and other works are auxiliary to the knowledge of Brahman. The doubt now arises whet…
And on account of co-operativeness.
These works are to be performed also on account of their being co- operative towards knowledge in so far, namely, as …
In any case they are the same, on account of twofold inferential signs.
There is no radical difference of works; but in any case, i.e. whether they be viewed as duties incumbent on the âsra…
And Scripture also declares (knowledge) not to be overpowered.
Texts such as 'By works of sacred duty he drives away evil' declare that sacrifices and similar works have the effect…
Also in the case of those outside, as this is seen.
It has been declared that the members of the four âsramas have a claim to the knowledge of Brahman, and that the duti…
Smriti also states this.
Smriti also declares that men not belonging to an âsrama grow in knowledge through prayer and the like. 'Through pray…
And there is the promotion (of knowledge) through special acts (of duty).
The above conclusion is founded not only on Reasoning and Smriti; but Scripture even directly states that knowledge i…
But better than that is the other also on account of an inferential mark.
Better than to be outside the âsramas is the condition of standing within an âsrama. The latter state may be due to m…
But of him who has become that there is no becoming not that, according to Jaimini also, on account of (Scripture) restraining from the absence of the forms of that.
The doubt here arises whether those also who have fallen from the state of life of a Naishthika, Vaikhânasa or Pârivr…
Nor the (expiatory performance) described in the chapter treating of qualification; that being impossible on account of the Smriti referring to such lapse.
Those expiatory performances which are described in the chapter treating of qualification (Pû. Mî. Sû. VI) are not po…
A minor one, thus some; (and hence they hold) the existence (of expiation), as in the case of eating. This has been explained.
Some teachers are of opinion that even on the part of Naishthikas and the rest the lapse from chastity constitutes on…
But in either case (such men) stand outside; on account of Smriti and custom.
Whether the point under discussion constitutes a minor or a major offence, in any case those who have lapsed stand ou…
By the Lord (of the sacrifice), since Scripture declares a fruit— thus Âtreya thinks.
A doubt arises whether the meditations on such constituent elements of the sacrifice as the Udgîtha, and so on, are t…
(They are) the priest's work, Audulomi thinks; since for that he is engaged.
The teacher Audulomi is of opinion that the meditation on the Udgîtha and the like is the work of the priest, since i…
There is injunction of other auxiliary means for him who is such, as in the case of injunction and so on; (the term _mauna_ denoting) according to an alternative meaning a third something.
'Therefore let a Brâhmana after he has done with learning wish to stand by a childlike state; and after having done w…
But on account of the existence (of knowledge) in all, there is winding up with the householder.
As knowledge belongs to the members of all âsramas it belongs to the householder also, and for this reason the Upanis…
On account of the others also being taught, in the same way as the condition of the Muni.
The injunction, on him who has passed beyond all desire, of mauna preceded by pârivrâjya (wandering about as a mendic…
Not manifesting itself; on account of the connexion.
In the text discussed above we meet with the word 'bâlya,' which may mean either 'being a child' or 'being and doing …
What belongs to this world, there being no obstruction at hand; as this is seen.
Knowledge, as enjoined by Scripture, is twofold, having for its fruit either exaltation within the sphere of the Sams…
In the same way there is non-determination with regard to what has Release for its result; that condition being ascertained, that condition being ascertained.
So likewise in the case of the origination, through works of very great merit, of such knowledge as has for its resul…