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18. The new (thing is enjoined); on account of the statement of what has to be done.
The Sűtra discusses an additional question connected with the meditation on breath. Both texts--the Khândogya as well as the Vâgasaneyaka-declare that water constitutes a dress for prana, and refer to the rinsing of the mouth with water. The doubt here arises whether what the texts mean to enjoin is the rinsing of the mouth, or a meditation on prâna as having water for its dress.--The Pűrvapakshin maintains the former view; for, he says, the Vâgasaneyaka uses the injunctive form 'he is to rinse,' while there is no injunctive form referring to the meditation; and what the text says in praise of the breath thus not being allowed to remain naked may be taken as a mere glorification of the act of rinsing. And as ordinary rinsing of the mouth, subsequent to eating, is already established by Smriti and custom, we must conclude that the text means to enjoin rinsing of the mouth of a different kind, viz. as auxiliary to the meditation on prâna.--To this the Sűtra replies that what the text enjoins is the new' thing, i.e. the previously non-established meditation on water as forming the dress of prâna.
'On account of the statement of what has to be done,' i.e. on account of the statement of what is not established--for only on the latter condition Scripture has a meaning. The beginning as well as the end of the Vâgasaneyaka-text clearly refers to a meditation on the water used for rinsing as forming a dress for prâna; and as rinsing is already established by Smriti and custom, we naturally infer that what the text enjoins is a meditation on breath as having the water used in rinsing for its dress. This also explains why the Khândogya-text does not mention the rinsing at all, but merely the clothing of breath with water.--Here terminates the adhikarana of 'the statement of what has to be done."
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