2023-05-31 04:00:47 by ambuda-bot
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to the special) is to be found fully authoritative in 'Pada-
havaniya', Brāhmaṇa Parivrajaka', 'Brāhmaṇa Koundinya',
'Gobalivarda' and similar maxims.
INTRODUCTION
Note. Padihavaniya.-In the horse-sacrifice some homas
are prescribed to be performed at the hoof marks of the
horse. Generally the homa is to be made only in a fire. The
special mention of hoof marks overrides the general rule
about making oblations only in ftre. Brāhmaṇa Parivrājaka:
The term Brahmana is general, while parivrajaka (an
ascetic) is special. Brahana Koundinya: Again, Brāhmaṇa'
is general, while 'Koundinya' is special as referring to one
belonging to the Koundinya gotra. Go-balivarda: 'Go
(cattle) is general, balivrada (bull) is special.
(
The words of negation should be taken to refer especially
to bad qualities and to throw them out by the neck as being
not found in the Brahman, and the words laying down positive
attributes at the same time speak equally explicitly of the
existence of good qualities in the Brahman. In the same
sentence, we find used with respect to the Brahman words like
"He is sinless at the beginning, and His wishes are true,
His resolves are fulfilled" (Chh. Up. VIII. 1. 5) at the end.
Again, another text begins with the statement, "That which
is invisible, and ends: That which the wise see as the
source of all beings, is eternal, all-pervading, existing every.
where, very subtle and imperishable (Mund. Up. 1.1.6).
Why then trouble about nyayus (analogies, maxims or argu-
ments)? It is as plain as pikestaff, as when a man says
"There is a pillar
and another says There is no pot."
(Neither contradicts the other). The author of the Vedanta
Sutras details (in regard to God) the denial of visibility and
such other qualities and the existence of auspicious qualities
opposite thereto in the aphorism: "That which is described
as unseeable etc. (is the Paramiatman), as qualities (peculiar to
Him) are mentioned ". (1.2.22). In the third quarter of this
chapter (of the Vedanta Sūtras), known as the collection of
all qualities', Vyasa proves about qualities to be known
from vidyas like those of Sandilya, Upakosala, Dahara,
Paryanka, etc., that all these qualities are not merely to be
known in essence by the mind (but have to be meditated
upon). So he says: There should be no omission (of
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49
havaniya', Brāhmaṇa Parivrajaka', 'Brāhmaṇa Koundinya',
'Gobalivarda' and similar maxims.
INTRODUCTION
Note. Padihavaniya.-In the horse-sacrifice some homas
are prescribed to be performed at the hoof marks of the
horse. Generally the homa is to be made only in a fire. The
special mention of hoof marks overrides the general rule
about making oblations only in ftre. Brāhmaṇa Parivrājaka:
The term Brahmana is general, while parivrajaka (an
ascetic) is special. Brahana Koundinya: Again, Brāhmaṇa'
is general, while 'Koundinya' is special as referring to one
belonging to the Koundinya gotra. Go-balivarda: 'Go
(cattle) is general, balivrada (bull) is special.
(
The words of negation should be taken to refer especially
to bad qualities and to throw them out by the neck as being
not found in the Brahman, and the words laying down positive
attributes at the same time speak equally explicitly of the
existence of good qualities in the Brahman. In the same
sentence, we find used with respect to the Brahman words like
"He is sinless at the beginning, and His wishes are true,
His resolves are fulfilled" (Chh. Up. VIII. 1. 5) at the end.
Again, another text begins with the statement, "That which
is invisible, and ends: That which the wise see as the
source of all beings, is eternal, all-pervading, existing every.
where, very subtle and imperishable (Mund. Up. 1.1.6).
Why then trouble about nyayus (analogies, maxims or argu-
ments)? It is as plain as pikestaff, as when a man says
"There is a pillar
and another says There is no pot."
(Neither contradicts the other). The author of the Vedanta
Sutras details (in regard to God) the denial of visibility and
such other qualities and the existence of auspicious qualities
opposite thereto in the aphorism: "That which is described
as unseeable etc. (is the Paramiatman), as qualities (peculiar to
Him) are mentioned ". (1.2.22). In the third quarter of this
chapter (of the Vedanta Sūtras), known as the collection of
all qualities', Vyasa proves about qualities to be known
from vidyas like those of Sandilya, Upakosala, Dahara,
Paryanka, etc., that all these qualities are not merely to be
known in essence by the mind (but have to be meditated
upon). So he says: There should be no omission (of
ور
49