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LAWS OF MANU.
XII, 92.
92. After giving up even the above-mentioned sacrificial rites, a Brâhmana should exert himself in (acquiring) the knowledge of the Soul, in extinguishing his passions, and in studying the Veda.
93. For that secures the attainment of the object of existence, especially in the case of a Brahmana, because by attaining that, not otherwise, a twiceborn man has gained all his ends.
94. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance (is) both beyond the sphere of (human) power, and beyond the sphere of (human) comprehension; that is a certain fact.
a manner that he understands Brahman to be the object of the worship, and makes over the merit to Brahman. The participial clause means, according to Medh. and Gov., thinking 'I am contained in the whole creation, both the movable and the immovable' (vyavasthitah, Gov.), or 'I am, as it were, the whole world' (aham ivaitaggagat, Medh.) and 'all created beings are contained in me (mayy avasthitâni, Gov., mayi sthitâni, Medh.). Kull., Râgh., and Nand. (who reads sampasyan) explain it on pure Vedânta principles. The sacrificer is to recognise his identity with the Supreme Soul, and that through this identity he is one with all created beings, and that all created beings are one with him. The double rendering of the term svârâgyam is based on the double meaning of the verb râg, 'to rule' and 'to shine.' Medh. alone points it out. Kull. gives the second meaning alone, and takes the phrase a little differently: attains the state of the self-luminous (Brahman).' Gov., Nâr., and Nand. give Medh.'s first meaning only.
92. Above-mentioned,' i. e. ' as securing supreme bliss' (Nand.), or the Agnihotra and the rest' (Medh., Gov., Kull.). The last three commentators point out that this verse is not intended to authorise an irregular discontinuance of the daily rites.
93. Nand. omits this verse. Kritakrityah, has gained all his ends' (Medh.), is taken by Gov. in its other sense, 'has done all he ought to do' (kritakaranîyah).
94. Instead of asakyam, 'beyond (the sphere of human) power,' i. e. 'which cannot have been produced by men' (Gov., Kull.), Nâr. and Nand. read atarkyam, 'beyond (the sphere of human) reasoning' (tarkenânyathâsambhavam, Nâr.; îdrisam ity adhyavasâtum
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