NOTES. 14c cause, unless a man knows what a given book is about, and whether he is competent to understand it, and what good the knowledge will do him, he cannot be expected to apply himself to the study of the book*. The following is from the Vachaspatyam, under Anu bandha<‘शास्त्रस्यादौ वक्तव्येषु अधिकारिविषयप्रयोजनसम्बन्धेषु । ज्ञातार्थ ज्ञातसम्बन्धं श्रोतुं श्रोता प्रवर्तते । ग्रन्थादैौ तेन वक्तव्यः सम्बन्धः सप्रयोजन’ इत्युक्तेर्विषयप्रयोजनादीनामारम्भप्रयोजकत्वात्त द्हेतुत्वम् । अस्मिन्पक्षे चानुबध्यतेऽनेनेति करणे घञ” ॥ Pag७ 3. अस्मिञ्जन्मनि जन्मान्तरे वा. See Mr. Berriedale Keith's Pythagoras and the doctrine of transmigration, in the Journal of Royal Asiatic Society for 1909. “ स्वाध्यायोऽध्येतव्यः ’* This quotation is also found in S'atapatha 11, 5, 6, and 7. In the former Brah. mana, स्वाध्याय is termed ब्रह्मयज्ञ, or the fifth of the Mahayajnas,-whilst the latter is devoted to स्वाध्याय- प्रशसा For an account of the birth of Vidura, who was said to be “सर्वबुद्धिमतां वरः, ’’ see the closing part of chapter 106 of Adiparva. Page 4. ज्योतिष्टोम. See Haug's Ait. Brahmana, Vol. I., Introduction, pp59-68; and II. p. 240. Also Appen dix A., to Mahadeo M.Kunte's of Vicissitudes of Aryan Civilizationin India. नित्यानि 'constant rites’ Ramatirtha's long discussion of the accuracy of this definition should be noted, सन्ध्यावन्दनादीनिSee Dr. R. G. Bhandarkar's interest ing article The Veda in India, in the Indian Antiquary for 1874 (p. 132). जातेष्टि is defined in . Vaichaspatyam as ‘पुत्रजन्मोतरं श्रुति 'विहिते वैश्वानराख्ये इष्टिभेदेP। See the Srutis quoted by Ramatirtha (P. 73) as bearing on this; also Bhasya«
