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'As in the case of other things; so Jaimini thinks, i.e. as Jaimini holds that in the case of substances, qualities, and so on, the scriptural declaration of results is of the nature of arthavada.
The existence of a separate meditative act having thus been ascertained, the requisite injunction has to be construed on the basis of the text as it stands. Such construction of injunctions on the basis of texts of arthavada character is seen in other places also; the matter is discussed in Pu. Mi. Sutras III, 5, 21.
The texts as to the non- clinging and destruction of sins therefore can only be viewed as arthavada passages supplementary to the texts enjoining knowledge of Brahman. This view the Sutra sets aside. When a man reaches knowledge, the non-clinging and destruction of all sins may be effected through the power of knowledge.
In the case of such qualities as are not established by other means of proof, the primary statement is made by the arthavada or the mantra: the former thereby glorifies the action, and the latter proclaims it as possessing certain qualities or details; and both these ends are accomplished by making statements as to the gods, &c., possessing certain qualities, such as embodiedness and the like.
And when a meditation of this kind has, on the ground of its connexion with the Udgitha or the like which themselves are invariably connected with sacrifices been cognised to form an element of a sacrifice, some other passage which may declare a fruit for that meditation can only be taken as an arthavada; just as the passage which declares that he whose sacrificial ladle is made of parna wood does not hear an evil sound.
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