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VEDÂNTA-SOTRAS.
the text under discussion enjoins pânditya, bálya, and mauna as being auxiliaries to knowledge in the same way as the other duties of the asramas, such as sacrifices and the rest. Here terminates the adhikarana of 'the injunction of other auxiliaries.'
49. Not manifesting itself; on account of the connexion.
In the text discussed above we meet with the word bålya,' which may mean either being a child' or 'being and doing like a child.' The former meaning is excluded, as that particular age which is called childhood cannot be assumed at will. With regard to the latter meaning, however, a doubt arises, viz. whether the text means to say that he who aims at perfect knowledge is to assume all the ways of a child, as e. g. its wilful behaviour, or only its freedom from pride and the like.—The former, the Parvapakshin maintains. For the text gives no specification, and texts enjoining restraints of different kinds (on the man desirous of knowledge) are sublated by this specific text which enjoins him to be in all points like a child.This view the Satra disposes of. Not manifesting itself.' That aspect of a child's nature which consists in the child not manifesting its nature (viz. in pride, arrogance, and so on), the man aiming at true knowledge is to make his own. «On account of connexion,' i.e. because thus only the 'bâlya' of the text gives a possible sense. The other characteristic features of childhood' the texts declare to be opposed to knowledge, 'He who has not turned away from wicked conduct, who is not tranquil and attentive, or whose mind is not at peace, he can never attain the Self by knowledge' (Ka. Up. I, 2, 24); When food is pure, the whole nature becomes pure' (Kh. Up. VII, 26, 2), and so on.—Here terminates the adhikarana of non-manifestation.'
50. What belongs to this world, there being no obstruction at hand; as this is seen.
Knowledge, as enjoined by Scripture, is twofold, having
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