________________
224
VEDÂNTA-SOTRAS.
ceremonies mentioned cannot be drawn into connexion with the vidyâs, because their matter, such as piercing the heart, &c., is different (from the matter of the vidyâs),' and therefore cannot be connected with the latter.—But has it not been said above that the mantras may be connected with the meditations enjoined in the vidyâs, on the ground of their coming of use in meditations on the heart, &c. ? The mantras, we reply, might be so employed, if their entire contents were glorification of the heart, and the like; but this is by no means the case. The mantra first quoted, e.g. clearly expresses hostility to somebody, and is therefore to be connected, not with the vidyâs of the Upanishads, but with some ceremony meant to hurt an enemy. The mantra of the Tandins again, O God Savitar, produce the sacrifice,' indicates by its very words that it is connected with some sacrifice; with what particular sacrifice it is connected has to be established by other means of proof. Similarly other mantras also—which, either by 'indication' (linga), or 'syntactical connexion' (våkya), or some other means of proof, are shown to be subordinate to certain sacrificial actions—cannot, because they occur in the Upanishads also, be connected with the vidyâs on the ground of mere proximity. For that 'proximity,' as a means of proof regarding the connexion of subordinate matters with principal matters, is weaker than direct enunciation (Sruti), and so on, is demonstrated in the former science (i.e. in the Parva Mîmâmså) under III, 3, 14. Of sacrificial works also, such as the pravargya, which are primarily enjoined with reference to other occasions, it cannot be demonstrated that they are supplementary to vidyas with which they have nothing in common. The case of the Brihaspatisava, quoted by the pûrvapakshin, is of an altogether different kind, as there we have an injunction clearly showing that that oblation is a subordinate member of the Vågapeya, viz. Having offered the Vågapeya he offers the Brihaspatisava.' And, moreover, if the one pravargya-ceremony has once been enjoined for a definite purpose by a means of proof of superior strength, we must not, on the strength of an inferior means of proof, assume
Digitized by
Digized by Google
