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706
VEDÂNTA-SOTRAS.
the forest, and is not to return from thence'; 'Having renounced the world he is not to return.' And hence per. sons who have lapsed from their asrama are not qualified for meditation on Brahman. This view of his the Satra. kåra strengthens by a reference to the opinion of Gaimini. - But cannot a Naishthika who, through some sin, has lapsed from his duties and position, make up for his transgression by some expiatory act and thus again become fit for meditation on Brahman ?—To this point the next Satra refers.
41. 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 (Pa. Mi. SQ. VI) are not possible in the case of him who has lapsed from the condition of a Naishthika; since such expiations do not apply to him, as is shown by a Smriti text referring to such lapse, viz.' He who having once entered on the duties of a Naishthika lapses from them, for such a slayer of the Self I do not see any expiatory work by which he might become clean. The expiatory ceremony referred to in the Parva Mimamsa therefore applies to the case of other Brahmakärins only.
42. 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 only a minor offence which can be atoned for by expiatory observances; in the same way as in the case of the eating of forbidden food the same prayaskitta may be used by the ordinary Brahmakarin and by Naishthikas and the rest. This has been stated by the Smriti writer, 'For the others also (i. e. the Naishthikas and so on) the same (rules and
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