23. Should it be said that (the stories told in the Upanishads) are for the purpose of the Pâriplava; not so, since (certain stories) are specified.
We meet in the Vedânta-texts with certain stories such as 'Pratardana the son of Divodâsa came to the beloved abode of Indra,' &c., and similar ones. The question here arises whether the stories are merely meant to be recited at the Asvamedha sacrifice or to convey knowledge of a special kind.—The Pûrvapakshin maintains that as the text' they tell the stories' declares the special connexion of those stories with the so- called pâriplava performance, they cannot be assumed to be mainly concerned with knowledge.—This view the Sûtra negatives, on the ground that not all stories of that kind are specially connected with the pâriplava. 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 Vedânta-texts do not therefore form parts of the pâriplava 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 pâriplava.'
25. For this very reason there is no need of the lighting of the fire and so on.
The Sûtras 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 Sûtra 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 Darsapûrnamâsa, and all those other sacrifices which require the preliminary establishnlent 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 of the scriptural statement of sacrifices and the rest; as in the case of the horse.
If knowledge (meditation), without any reference to sacrifices and the like, is able to bring about immortality, it must be capable of accomplishing this in the case of householders also; and the mention made of sacrifices and the rest in texts such as 'Brâhmanas seek to know him by the study of the Veda, by sacrifice, by gifts' (Bri. Up. IV, 4, 22), does not prove sacrifices and so on to be auxiliary to knowledge, since the stress there lies (not on the sacrifices and so on, but) on the desire of knowledge.—Of this view the Sûtra disposes. In the case of householders, for whom the Agnihotra and so on are obligatory, knowledge presupposes all those works, since scriptural texts such as the one quoted directly state that sacrifices and the like are auxiliary to knowledge. 'They seek to know by means of sacrifices' can be said only if sacrifices are understood to be a means through which knowledge is brought about; just as one can say 'he desires to slay with a sword,' because the sword is admitted to be an instrument wherewith one can kill. What we have to understand by knowledge in this connexion has been repeatedly explained, viz. a mental energy different in character from the mere cognition of the sense of texts, and more specifically denoted by such terms as dhyâna or upâsana, i.e. meditation; which is of the nature of remembrance (i.e. representative thought), but in intuitive clearness is not inferior to the clearest presentative thought (pratyaksha); which by constant daily practice becomes ever more perfect, and being duly continued up to death secures final Release. Such meditation is originated in the mind through the grace of the Supreme Person, who is pleased and conciliated by the different kinds of acts of sacrifice and worship duly performed by the Devotee day after day. This is what the text 'they seek to know through the sacrifice' really means. The conclusion therefore is that in the case of householders knowledge has for its pre-requisite all sacrifices and other works of permanent and occasional obligation. 'As a horse.' As the horse, which is a means of locomotion for man, requires attendants, grooming, &c., so knowledge, although itself the means of Release, demands the co-operation of the different works. Thus the Lord himself says, 'The work of sacrifice, giving, and austerities is not to be relinquished, but is indeed to be performed; for sacrifices, gifts, and austerities are purifying to the thoughtful.' 'He from whom all beings proceed and by whom all this is pervaded-worshipping Him with the proper works man attains to perfection' (Bha. Gî. XVIII, 5; 46).—Here terminates the adhikarana of 'the need of all.'
27. But all the same he must be possessed of calmness, subjection of the senses, &c., since those are enjoined as auxiliaries to that, and must necessarily be accomplished.
The question is whether the householder also must practise calmness and so on, or not. The Pûrvapakshin says he must not, since the performance of works implies the activity of the outer and inner organs of action, and since calmness and so on are of an exactly opposite nature.—This view the Sûtra sets aside. The householder also, although engaged in outward activity, must, in so far as he possesses knowledge, practise calmness of mind and the rest also; for these qualities or states are by Scripture enjoined as auxiliaries to knowledge, 'Therefore he who knows this, having become calm, subdued, satisfied, patient, and collected, should see the Self in Self (Bri. Up. IV, 4, 23). As calmness of mind and the rest are seen, in so far as implying composure and concentration of mind, to promote the origination of knowledge, they also must necessarily be aimed at and practised. Nor can it be said that between works on the one side and calmness and so on on the other, there is an absolute antagonism; for the two have different spheres of application. Activity of the organs of action is the proper thing in the case of works enjoined; quiescence in the case of works not enjoined and such as have no definite purpose. Nor also can it be objected that in the case of works implying the activity of organs, calmness of mind and so on are impossible, the mind then being necessarily engrossed by the impressions of the present work and its surroundings; for works enjoined by Scripture have the power of pleasing the Supreme Person, and hence, through his grace, to cause the destruction of all mental impressions obstructive of calmness and concentration of mind. Hence calmness of mind and the rest are to be aimed at and practised by householders also.— Here terminates the adhikarana of 'calmness' and so on.