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698
VEDÂNTA-SOTRAS.
they cannot be assumed to be mainly concerned with knowledge. This view the Satra negatives, on the ground that not all stories of that kind are specially connected with the päriplava. The texts rather single out special stories only as suitable for that performance; on the general injunction quoted above there follows an injunction defining which stories are to be told, 'King Manu, the son of Vivasvat,' &c. The stories told in the Vedanta-texts do not therefore form parts of the päriplava performance, but are connected with injunctions of meditations.
24. 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 connexion with injunctions such as the Self is to be seen,' and so on. Their position therefore is analogous to that of other stories told in the texts, which somehow subserve injunctions of works, and are not merely meant for purposes of recitation.—Here terminates the adhikarana of the päriplava.
25. For this very reason there is no need of the lighting of the fire and so on.
The Satras return, from their digression into the discussion of two special points, to the question as to those whose condition of life involves chastity. The above Satra declares that as persons of that class are referred to by Scripture as specially concerned with meditation (He who is founded on Brahman reaches immortality ;' those who in the forest,' &c.), their meditation does not presuppose a knowledge of the kindling of fire and so on, i.e. a knowledge of the Agnihotra, the Darsapurnamasa, and all those other sacrifices which require the preliminary establishment of the sacred fires, but a knowledge of those works only which are enjoined for their special condition of life.--Here terminates the adhikarana of the kindling of the fire.'
26. And there is need of all (works), on account
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