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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1panayana ceremony and so on2. This point has been explained in the section treating of the definition of adhi- kara (Purva Mim. S. VI, 1). — Now the human body has ordinarily a fixed size, and hence the heart also has a fixed size, viz. the size of a thumb. Hence, as men (only) are entitled to study and practise the ^astra, the highest Self may, with reference to its dwelling in the human heart, be spoken of as being of the size of a thumb. — In reply to the purvapakshin's reasoning that on account of the statement of size and on account of Smrzti we can under- stand by him who is of the size of a thumb the trans- migrating soul only, we remark that — analogously to such passages as 'That is the Self,' 'That art thou' — our passage 1 I. e. men belonging to the three tipper castes, 2 The first reason excludes animals, gods, and r/shis. Gods cannot themselves perform sacrifices, the essential feature of which is the parting, on the part of the sacrificer, with an offering meant for the gods, i&shis cannot perform sacrifices in the course of whose performance the ancestral rzshis of the sacrificer are invoked. — The second reason excludes those men whose only desire is emancipation and who therefore do not care for the perishable fruits of sacrifices. — The third and fourth reasons exclude the Sudras who are indirectly disqualified for gastric works because the Veda in different places gives rules for the three higher castes only, and for whom the ceremony of the upanayana — indispensable for all who wish to study the Veda — is not prescribed.— Cp. Purva Mima/rasa Sutras VI, i. 1 98 vedAnta-s^tras. teaches that the transmigrating soul which is of the size of a thumb is (in reality) Brahman. For the Vedanta- passages have a twofold purport; some of them aim at setting forth the nature of the highest Self, some at teaching the unity of the individual soul with the highest Self. Our passage teaches the unity of the individual soul with the highest Self, not the size of anything. This point is made clear further on in the Upanishad, ' The person of the size of a thumb, the inner Self, is always settled in the heart of men. Let a man draw that Self forth from his body with steadiness, as one draws the pith from a reed. Let him know that Self as the Bright, as the Immortal' (II, 6, 17). 26. Also (beings) above them, (viz. men) (are qualified for the study and practice of the Veda), on account of the possibility (of it), according to Badaraya^a.
2e draws the pith from a reed. Let him know that Self as the Bright, as the Immortal' (II, 6, 17). 26. Also (beings) above them, (viz. men) (are qualified for the study and practice of the Veda), on account of the possibility (of it), according to Badaraya^a. It has been said above that the passage about him who is of the size of a thumb has reference to the human heart, because men are entitled to study and act according to the .rastra. This gives us an occasion for the following discussion. — It is true that the ^astra entitles men, but, at the same time, there is no exclusive rule entitling men only to the know- ledge of Brahman ; the teacher, Badaraya^a, rather thinks that the .rastra entitles those (classes of beings) also which are above men, viz. gods, and so on. — On what account? — On the account of possibility. — For in their cases also the different causes on which the qualification depends, such as having certain desires, and so on, may exist. In the first place, the gods also may have the desire of final release, caused by the reflection that all effects, objects, and powers are non-permanent. In the second place, they may be capable of it as their corporeality appears from mantras, arthavadas, itihasas, pura/zas, and ordinary experience. In the third place, there is no prohibition (excluding them like »Sudras). Nor does, in the fourth place, the scriptural rule about the upanayana-ceremony annul their title ; for that I ADHYAYA, 3 PADA, 27. J 99 ceremony merely subserves the study of the Veda, and to the gods the Veda is manifest of itself (without study). That the gods, moreover, for the purpose of acquiring knowledge, undergo discipleship, and the like, appears from such scriptural passages as ( One hundred and one years Indra lived as a disciple with Pra^apati ' (Kk. Up. VIII, 11, 3), and ' Bhrzgu Va.ru/zi went to his father Varu/za, saying, " Sir, teach me Brahman" ' (Taitt. Up. Ill, 1). — And the reasons which have been given above against gods and rzshis being entitled to perform religious works (such as sacrifices), viz. the circumstance of there being no other gods (to whom the gods could offer sacrifices), and of there being no other rzshis (who could be invoked during the sacrifice), do not apply to the case of branches of knowledge. For Indra and the other gods, when applying themselves to knowledge, have no acts to perform with a view to Indra, and so on ; nor have Bhrigu and other rzshis, in the same case, to do anything with the circumstance of their belonging to the same gotra as Bhrzgu, &c.
3nd the other gods, when applying themselves to knowledge, have no acts to perform with a view to Indra, and so on ; nor have Bhrigu and other rzshis, in the same case, to do anything with the circumstance of their belonging to the same gotra as Bhrzgu, &c. What, then, should stand in the way of the gods' and rzshis' right to acquire knowledge? — Moreover, the passage about that which is of the size of a thumb remains equally valid, if the right of the gods, &c. is admitted ; it has then only to be explained in each par- ticular case by a reference to the particular size of the thumb (of the class of beings spoken of). 27. If it be said that (the corporeal individuality of the gods involves) a contradiction to (sacrificial) works ; we deny that, on account of the observation of the assumption (on the part of the gods) of several (forms). If the right of the gods, and other beings superior to men, to the acquisition of knowledge is founded on the assumption of their corporeality, &c, we shall have to admit, in conse- quence of that corporeality, that Indra and the other gods stand in the relation of subordinate members (anga) to sacrificial acts, by means of their being present in person 200 VEDANTA-S^TRAS. just as the priests are. But this admission will lead to 'a contradiction in the sacrificial acts,' because the circumstance of the gods forming the members of sacrificial acts by means of their personal presence, is neither actually observed nor possible. For it is not possible that one and the same Indra should, at the same time, be present in person at many sacrifices. To this we reply, that there is no such contradiction. — Why ? — On account of the assumption of several (forms). For it is possible for one and the same divine Self to assume several forms at the same time. — How is that known ? — From observation. — For a scriptural passage at first replies to the question how many gods there are, by the declaration that there are ' Three and three hundred, three and three thou- sand,' and subsequently, on the question who they are, declares ' They (the 303 and 3003) are only the various powers of them, in reality there are only thirty-three gods ' (Bri. Up. Ill, 9, 1, 2) ; showing thereby that one and the same divine Self may at the same time appear in many forms.
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.
1panayana ceremony and so on2. This point has been explained in the section treating of the definition of adhi- kara (Purva Mim. S. VI, 1). — Now the human body has ordinarily a fixed size, and hence the heart also has a fixed size, viz. the size of a thumb. Hence, as men (only) are entitled to study and practise the ^astra, the highest Self may, with reference to its dwelling in the human heart, be spoken of as being of the size of a thumb. — In reply to the purvapakshin's reasoning that on account of the statement of size and on account of Smrzti we can under- stand by him who is of the size of a thumb the trans- migrating soul only, we remark that — analogously to such passages as 'That is the Self,' 'That art thou' — our passage 1 I. e. men belonging to the three tipper castes, 2 The first reason excludes animals, gods, and r/shis. Gods cannot themselves perform sacrifices, the essential feature of which is the parting, on the part of the sacrificer, with an offering meant for the gods, i&shis cannot perform sacrifices in the course of whose performance the ancestral rzshis of the sacrificer are invoked. — The second reason excludes those men whose only desire is emancipation and who therefore do not care for the perishable fruits of sacrifices. — The third and fourth reasons exclude the Sudras who are indirectly disqualified for gastric works because the Veda in different places gives rules for the three higher castes only, and for whom the ceremony of the upanayana — indispensable for all who wish to study the Veda — is not prescribed.— Cp. Purva Mima/rasa Sutras VI, i. 1 98 vedAnta-s^tras. teaches that the transmigrating soul which is of the size of a thumb is (in reality) Brahman. For the Vedanta- passages have a twofold purport; some of them aim at setting forth the nature of the highest Self, some at teaching the unity of the individual soul with the highest Self. Our passage teaches the unity of the individual soul with the highest Self, not the size of anything. This point is made clear further on in the Upanishad, ' The person of the size of a thumb, the inner Self, is always settled in the heart of men. Let a man draw that Self forth from his body with steadiness, as one draws the pith from a reed. Let him know that Self as the Bright, as the Immortal' (II, 6, 17). 26. Also (beings) above them, (viz. men) (are qualified for the study and practice of the Veda), on account of the possibility (of it), according to Badaraya^a.
2e draws the pith from a reed. Let him know that Self as the Bright, as the Immortal' (II, 6, 17). 26. Also (beings) above them, (viz. men) (are qualified for the study and practice of the Veda), on account of the possibility (of it), according to Badaraya^a. It has been said above that the passage about him who is of the size of a thumb has reference to the human heart, because men are entitled to study and act according to the .rastra. This gives us an occasion for the following discussion. — It is true that the ^astra entitles men, but, at the same time, there is no exclusive rule entitling men only to the know- ledge of Brahman ; the teacher, Badaraya^a, rather thinks that the .rastra entitles those (classes of beings) also which are above men, viz. gods, and so on. — On what account? — On the account of possibility. — For in their cases also the different causes on which the qualification depends, such as having certain desires, and so on, may exist. In the first place, the gods also may have the desire of final release, caused by the reflection that all effects, objects, and powers are non-permanent. In the second place, they may be capable of it as their corporeality appears from mantras, arthavadas, itihasas, pura/zas, and ordinary experience. In the third place, there is no prohibition (excluding them like »Sudras). Nor does, in the fourth place, the scriptural rule about the upanayana-ceremony annul their title ; for that I ADHYAYA, 3 PADA, 27. J 99 ceremony merely subserves the study of the Veda, and to the gods the Veda is manifest of itself (without study). That the gods, moreover, for the purpose of acquiring knowledge, undergo discipleship, and the like, appears from such scriptural passages as ( One hundred and one years Indra lived as a disciple with Pra^apati ' (Kk. Up. VIII, 11, 3), and ' Bhrzgu Va.ru/zi went to his father Varu/za, saying, " Sir, teach me Brahman" ' (Taitt. Up. Ill, 1). — And the reasons which have been given above against gods and rzshis being entitled to perform religious works (such as sacrifices), viz. the circumstance of there being no other gods (to whom the gods could offer sacrifices), and of there being no other rzshis (who could be invoked during the sacrifice), do not apply to the case of branches of knowledge. For Indra and the other gods, when applying themselves to knowledge, have no acts to perform with a view to Indra, and so on ; nor have Bhrigu and other rzshis, in the same case, to do anything with the circumstance of their belonging to the same gotra as Bhrzgu, &c.
3nd the other gods, when applying themselves to knowledge, have no acts to perform with a view to Indra, and so on ; nor have Bhrigu and other rzshis, in the same case, to do anything with the circumstance of their belonging to the same gotra as Bhrzgu, &c. What, then, should stand in the way of the gods' and rzshis' right to acquire knowledge? — Moreover, the passage about that which is of the size of a thumb remains equally valid, if the right of the gods, &c. is admitted ; it has then only to be explained in each par- ticular case by a reference to the particular size of the thumb (of the class of beings spoken of). 27. If it be said that (the corporeal individuality of the gods involves) a contradiction to (sacrificial) works ; we deny that, on account of the observation of the assumption (on the part of the gods) of several (forms). If the right of the gods, and other beings superior to men, to the acquisition of knowledge is founded on the assumption of their corporeality, &c, we shall have to admit, in conse- quence of that corporeality, that Indra and the other gods stand in the relation of subordinate members (anga) to sacrificial acts, by means of their being present in person 200 VEDANTA-S^TRAS. just as the priests are. But this admission will lead to 'a contradiction in the sacrificial acts,' because the circumstance of the gods forming the members of sacrificial acts by means of their personal presence, is neither actually observed nor possible. For it is not possible that one and the same Indra should, at the same time, be present in person at many sacrifices. To this we reply, that there is no such contradiction. — Why ? — On account of the assumption of several (forms). For it is possible for one and the same divine Self to assume several forms at the same time. — How is that known ? — From observation. — For a scriptural passage at first replies to the question how many gods there are, by the declaration that there are ' Three and three hundred, three and three thou- sand,' and subsequently, on the question who they are, declares ' They (the 303 and 3003) are only the various powers of them, in reality there are only thirty-three gods ' (Bri. Up. Ill, 9, 1, 2) ; showing thereby that one and the same divine Self may at the same time appear in many forms.
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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