Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1on is not a mere attribute. 2 Although in reality there is no such thing as an individual soul. 3 Nanu £-ivabrahma«or aikyam na kvapi sutrakaro mukhato vadati kim tu sarvatra bhedam eva, ato naikyam ish/am tatr&ha pratipadyam tv iti. I ADHYAYA, 3 PADA, 21. 191 futility raised against the injunctions of works has already- been set forth by us, on the ground of the distinction between such persons as possess full knowledge, and such as do not. 20. And the reference (to the individual soul) has a different meaning. The alleged reference to the individual soul which has been pointed out (by the purvapakshin) in the passage complementary to the passage about the small ether ('Now that serene being/ &c, VIII, 3, 4) teaches, if the small ether is interpreted to mean the highest Lord, neither the worship of the individual soul nor any qualification of the subject under discussion (viz. the small ether), and is therefore devoid of meaning.— On that account the Sutra declares that the reference has another meaning, i. e. that the reference to the individual soul is not meant to deter- mine the nature of the individual soul, but rather the nature of the highest Lord. In the following manner. The indi- vidual soul which, in the passage referred to, is called the serene being, acts in the waking state as the ruler of the aggregate comprising the body and the sense-organs; permeates in sleep the nadis of the body, and enjoys the dream visions resulting from the impressions of the waking state ; and, finally, desirous of reaching an inner refuge, rises in the state of deep sleep beyond its imagined connexion with the gross and the subtle body, reaches the highest light, i. e. the highest Brahman previously called ether, and thus divesting itself of the state of specific cognition appears in its own (true) nature. The highest light which the soul is to reach and through which it is manifested in its true nature is the Self, free from sin and so on, which is there represented as the object of worship. — In this sense the reference to the individual soul can be admitted by those also who maintain that in reality the highest Lord is meant. 21. If it be said that on account of the scriptural 192 VEDANTA-SUTRAS. declaration of the smallness (of the ether) (the Lord cannot be meant ; we reply that) that has been ex- plained (before).
2se also who maintain that in reality the highest Lord is meant. 21. If it be said that on account of the scriptural 192 VEDANTA-SUTRAS. declaration of the smallness (of the ether) (the Lord cannot be meant ; we reply that) that has been ex- plained (before). The purvapakshin has remarked that the smallness of the ether stated by Scripture (' In it is that small ether ') does not agree with the highest Lord, that it may however be predicated of the individual soul which (in another passage) is compared to the point of a goad. As that remark calls for a refutation we point out that it has been refuted already, it having been shown — under I, 2, 7 — that a rela- tive smallness may be attributed to the Lord. The same refutation is — as the Sutra points out — to be applied here also. — That smallness is, moreover, contradicted by that scriptural passage which compares (the ether within the heart) with the known (universal) ether. (' As large as is this ether, so large is the ether within the heart.3) 22. On account of the acting after (i.e. the shining after), (that after which sun, moon, &c. are said to shine is the highest Self), and (because by the light) of him (all this is said to be lighted). We read (Mu. Up. II, 2, 10, and Ka. Up. V, 15), < The sun does not shine there, nor the moon and the stars, nor these lightnings, much less this fire. After him when he shines everything shines ; by the light of him all this is lighted.' The question here arises whether he ' after whom when he shines everything shines, and by whose light all this is lighted,' is some luminous substance, or the highest Self (pra^T/a dtman). A luminous substance, the purvapakshin maintains. — Why ?— Because the passage denies the shining only of such luminous bodies as the sun and the like. It is known (from every-day experience) that luminous bodies such as the moon and the stars do not shine at daytime when the sun, which is itself a luminous body, is shining. Hence we infer that that thing on account of which all this, includ- ing the moon, the stars, and the sun himself, does not I ADHYAYA, 3 PADA, 22. 1 93 shine is likewise a thing of light. The < shining after ' also is possible only if there is a luminous body already ; for we know from experience that * acting after5 (imita- tion) of any kind takes place only when there are more than one agent of similar nature ; one man, for instance, walks after another man who walks himself. Therefore we consider it settled that the passage refers to some luminous body.
3t * acting after5 (imita- tion) of any kind takes place only when there are more than one agent of similar nature ; one man, for instance, walks after another man who walks himself. Therefore we consider it settled that the passage refers to some luminous body. To this we reply that the highest Self only can be meant. — Why? — On account of the acting after. The shining after mentioned in the passage, ' After him when he shines everything shines/ is possible only if the pragma Self, i. e. the highest Self, is understood. Of that pra^a Self another scriptural passage says, ' His form is light, his thoughts are true ' {Kh. Up. Ill, 14, 2). On the other hand, it is not by any means known that the sun, &c. shines after some other luminous body. Moreover, on account of the equality of nature of all luminous bodies such as the sun and the like, there is no need for them of any other luminous body after which they should shine ; for we see that a lamp, for instance, does not * shine after ' another lamp. Nor is there any such absolute rule (as the pur- vapakshin asserted) that acting after is observed only among things of similar nature. It is rather observed among things of dissimilar nature also ; for a red-hot iron ball acts after, i. e. burns after the burning fire, and the dust of the ground blows (is blown) after the blowing wind. — The clause ' on account of the acting after ' (which forms part of the Sutra) points to the shining after (mentioned in the scriptural doka under discussion) ; the clause ' and of him ' points to the fourth pada of the same ^loka. The meaning of this latter clause is that the cause assigned for the light of the sun, &c. (in the passage ' by the light of him everything is lighted ') intimates the prdgna. Self. For of that Self Scripture says, 'Him the gods worship as the light of lights, as immortal time ' (Bri. Up. IV, 4, 16). That, on the other hand, the light of the sun, the moon, &c. should shine by some other (physical) light is, in the first place, not known ; and, in the second place, absurd [34] o 1 94 vedanta-s6tras. as one (physical) light is counteracted by another. — Or else the cause assigned for the shining does not apply only to the sun and the other bodies mentioned in thedoka; but the meaning (of the last pada) rather is — as we may conclude from the comprehensive statement ' all this ' — that the manifestation of this entire world consisting of names and forms, acts, agents and fruits (of action) has for its cause the existence of the light of Brahman ; just as the existence of the
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1on is not a mere attribute. 2 Although in reality there is no such thing as an individual soul. 3 Nanu £-ivabrahma«or aikyam na kvapi sutrakaro mukhato vadati kim tu sarvatra bhedam eva, ato naikyam ish/am tatr&ha pratipadyam tv iti. I ADHYAYA, 3 PADA, 21. 191 futility raised against the injunctions of works has already- been set forth by us, on the ground of the distinction between such persons as possess full knowledge, and such as do not. 20. And the reference (to the individual soul) has a different meaning. The alleged reference to the individual soul which has been pointed out (by the purvapakshin) in the passage complementary to the passage about the small ether ('Now that serene being/ &c, VIII, 3, 4) teaches, if the small ether is interpreted to mean the highest Lord, neither the worship of the individual soul nor any qualification of the subject under discussion (viz. the small ether), and is therefore devoid of meaning.— On that account the Sutra declares that the reference has another meaning, i. e. that the reference to the individual soul is not meant to deter- mine the nature of the individual soul, but rather the nature of the highest Lord. In the following manner. The indi- vidual soul which, in the passage referred to, is called the serene being, acts in the waking state as the ruler of the aggregate comprising the body and the sense-organs; permeates in sleep the nadis of the body, and enjoys the dream visions resulting from the impressions of the waking state ; and, finally, desirous of reaching an inner refuge, rises in the state of deep sleep beyond its imagined connexion with the gross and the subtle body, reaches the highest light, i. e. the highest Brahman previously called ether, and thus divesting itself of the state of specific cognition appears in its own (true) nature. The highest light which the soul is to reach and through which it is manifested in its true nature is the Self, free from sin and so on, which is there represented as the object of worship. — In this sense the reference to the individual soul can be admitted by those also who maintain that in reality the highest Lord is meant. 21. If it be said that on account of the scriptural 192 VEDANTA-SUTRAS. declaration of the smallness (of the ether) (the Lord cannot be meant ; we reply that) that has been ex- plained (before).
2se also who maintain that in reality the highest Lord is meant. 21. If it be said that on account of the scriptural 192 VEDANTA-SUTRAS. declaration of the smallness (of the ether) (the Lord cannot be meant ; we reply that) that has been ex- plained (before). The purvapakshin has remarked that the smallness of the ether stated by Scripture (' In it is that small ether ') does not agree with the highest Lord, that it may however be predicated of the individual soul which (in another passage) is compared to the point of a goad. As that remark calls for a refutation we point out that it has been refuted already, it having been shown — under I, 2, 7 — that a rela- tive smallness may be attributed to the Lord. The same refutation is — as the Sutra points out — to be applied here also. — That smallness is, moreover, contradicted by that scriptural passage which compares (the ether within the heart) with the known (universal) ether. (' As large as is this ether, so large is the ether within the heart.3) 22. On account of the acting after (i.e. the shining after), (that after which sun, moon, &c. are said to shine is the highest Self), and (because by the light) of him (all this is said to be lighted). We read (Mu. Up. II, 2, 10, and Ka. Up. V, 15), < The sun does not shine there, nor the moon and the stars, nor these lightnings, much less this fire. After him when he shines everything shines ; by the light of him all this is lighted.' The question here arises whether he ' after whom when he shines everything shines, and by whose light all this is lighted,' is some luminous substance, or the highest Self (pra^T/a dtman). A luminous substance, the purvapakshin maintains. — Why ?— Because the passage denies the shining only of such luminous bodies as the sun and the like. It is known (from every-day experience) that luminous bodies such as the moon and the stars do not shine at daytime when the sun, which is itself a luminous body, is shining. Hence we infer that that thing on account of which all this, includ- ing the moon, the stars, and the sun himself, does not I ADHYAYA, 3 PADA, 22. 1 93 shine is likewise a thing of light. The < shining after ' also is possible only if there is a luminous body already ; for we know from experience that * acting after5 (imita- tion) of any kind takes place only when there are more than one agent of similar nature ; one man, for instance, walks after another man who walks himself. Therefore we consider it settled that the passage refers to some luminous body.
3t * acting after5 (imita- tion) of any kind takes place only when there are more than one agent of similar nature ; one man, for instance, walks after another man who walks himself. Therefore we consider it settled that the passage refers to some luminous body. To this we reply that the highest Self only can be meant. — Why? — On account of the acting after. The shining after mentioned in the passage, ' After him when he shines everything shines/ is possible only if the pragma Self, i. e. the highest Self, is understood. Of that pra^a Self another scriptural passage says, ' His form is light, his thoughts are true ' {Kh. Up. Ill, 14, 2). On the other hand, it is not by any means known that the sun, &c. shines after some other luminous body. Moreover, on account of the equality of nature of all luminous bodies such as the sun and the like, there is no need for them of any other luminous body after which they should shine ; for we see that a lamp, for instance, does not * shine after ' another lamp. Nor is there any such absolute rule (as the pur- vapakshin asserted) that acting after is observed only among things of similar nature. It is rather observed among things of dissimilar nature also ; for a red-hot iron ball acts after, i. e. burns after the burning fire, and the dust of the ground blows (is blown) after the blowing wind. — The clause ' on account of the acting after ' (which forms part of the Sutra) points to the shining after (mentioned in the scriptural doka under discussion) ; the clause ' and of him ' points to the fourth pada of the same ^loka. The meaning of this latter clause is that the cause assigned for the light of the sun, &c. (in the passage ' by the light of him everything is lighted ') intimates the prdgna. Self. For of that Self Scripture says, 'Him the gods worship as the light of lights, as immortal time ' (Bri. Up. IV, 4, 16). That, on the other hand, the light of the sun, the moon, &c. should shine by some other (physical) light is, in the first place, not known ; and, in the second place, absurd [34] o 1 94 vedanta-s6tras. as one (physical) light is counteracted by another. — Or else the cause assigned for the shining does not apply only to the sun and the other bodies mentioned in thedoka; but the meaning (of the last pada) rather is — as we may conclude from the comprehensive statement ' all this ' — that the manifestation of this entire world consisting of names and forms, acts, agents and fruits (of action) has for its cause the existence of the light of Brahman ; just as the existence of the
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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