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VEDANTA-SUTRAS.
which enjoin, for those who know Brahman, purity in matters of food with a view to the origination of knowledge of Brahman. Cp. 'when the food is pure the mind becomes pure' (Kh. Up. VII, 26, 2).
30. 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 extreme need, Smriti also declares, 'He who being in danger of his life eats food from anywhere is stained by sin no more than the lotus leaf by water.'
31. 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 one. The text meant is a passage in the Samhitâ of the Kathas, 'Therefore a Brahmana does not drink spirituous liquor, thinking "may I not be stained by sin."-Here terminates the adhikarana of 'the allowance of all food.'
32. 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 whether those works are to be performed by him also who merely wishes to fulfil the duties of his åsrama, without aiming at final Release, or not. They are not, the Purvapakshin holds, for that things auxiliary to knowledge should stand in subordinate relation to a certain state of life would imply the contradiction of permanent and nonpermanent obligation. Of this view the Sûtra disposes, 'The works of the âsramas also.' The works belonging to each asrama have to be performed by those also who do not aim at more than to live according to the âsrama; for they are specifically enjoined by texts such as 'as long as life lasts he is to offer the Agnihotra'; this implies a permanent obligation dependent on life. And that the same works are also to be performed as being auxiliary to
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