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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IV, 4, 5) ; which scriptural passage furnishes an inferential sign (of the vSudras not being capable of initiation). 38. And on account of the prohibition, in Smrz'ti, of (the 6udras') hearing and studying (the Veda) and (knowing and performing) (Vedic) matters. The 5udras are not qualified for that reason also that Snm'ti prohibits their hearing the Veda, their studying the Veda, and their understanding and performing Vedic matters. The prohibition of hearing the Veda is conveyed by the following passages : ' The ears of him who hears the Veda are to be filled with (molten) lead and lac,J and ' For a .Sudra is (like) a cemetery, therefore (the Veda) is not to be read in the vicinity of a .Sudra.' From this latter passage the prohibition of studying the Veda results at once ; for how should he study Scripture in whose vicinity it is not even to be read ? There is, moreover, an express prohibition (of the vSudras studying the Veda). ' His tongue is to be slit if he pronounces it ; his body is to be cut through if he preserves it.' The prohibitions of hearing and studying the Veda already imply the prohibition of the knowledge and performance of Vedic matters ; there are, however, express prohibitions also, such as 'he is not to impart knowledge to the 6udra,' and 'to the twice-born belong study, sacrifice, and the bestowal of gifts.' — From those .Sudras, however, who, like Vidura and 'the religious hunter/ acquire knowledge in consequence of the after effects of former deeds, the fruit of their knowledge cannot be with- I ADHYAYA, 3 PADA, 39. 2 29 held, since knowledge in all cases brings about its fruit. Smrz'ti, moreover, declares that all the four castes are qualified for acquiring the knowledge of the itihasas and pura^as ; compare the passage, ' He is to teach the four castes' (Mahabh.). — It remains, however, a settled point that they do not possess any such qualification with regard to the Veda. 39. (The pr&/za is Brahman), on account of the trembling (predicated of the whole world). The discussion of qualification for Brahma-knowledge — on which we entered as an opportunity offered — being finished we return to our chief topic, i. e. the enquiry into the purport of the Vedanta-texts. — We read (Ka. Up. II, 6, 3), ' Whatever there is, the whole world when gone forth trembles in the pra^a. It (the pra/za) is a great terror, a raised thunderbolt.
2finished we return to our chief topic, i. e. the enquiry into the purport of the Vedanta-texts. — We read (Ka. Up. II, 6, 3), ' Whatever there is, the whole world when gone forth trembles in the pra^a. It (the pra/za) is a great terror, a raised thunderbolt. Those who know it become immortal V — This passage declares that this whole world trembles, abiding in pra;/a, and that there is raised something very terrible, called a thunderbolt, and that through its knowledge immortality is obtained. But as it is not immediately clear what the pra;*a is, and what that terrible thunderbolt, a discussion arises. The purvapakshin maintains that, in accordance with the ordinary meaning of the term, pr&na. denotes the air with its five modifications, that the word 'thunderbolt' also is to be taken in its ordinary sense, and that thus the whole passage contains a glorification of air. For, he says, this whole world trembles, abiding within air with its five forms — which is here called pra^a — and the terrible thunderbolts also spring from air (or wind) as their cause. For in the air, people say, when it manifests itself in the form of Par^-anya, lightning, thunder, rain, and thunderbolts manifest themselves. — Through the knowledge of that air immortality 1 As the words stand in the original they might be translated as follows (and are so translated by the purvapakshin), ' Whatever there is, the whole world trembles in the pra^a, there goes forth (from it) a great terror, viz. the raised thunderbolt.' 2 30 vedAnta-sCtras. also can be obtained ; for another scriptural passage says, 4 Air is everything by itself, and air is all things together. He who knows this conquers death.' — We therefore con- clude that the same air is to be understood in the passage under discussion. To this we make the following reply. — Brahman only can be meant, on account of what precedes as well as what follows. In the preceding as well as the subsequent part of the chapter Brahman only is spoken of; how then can it be supposed that in the intermediate part all at once the air should be referred to? The immediately preceding passage runs as follows, ' That only is called the Bright, that is called Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond it.' That the Brahman there spoken of forms the topic of our passage also, we conclude, firstly, from proximity; and, secondly, from the circumstance that in the clause, ' The whole world trembles in pra^a/ we recognise a quality of Brahman, viz. its constituting the abode of the whole world.
3n of forms the topic of our passage also, we conclude, firstly, from proximity; and, secondly, from the circumstance that in the clause, ' The whole world trembles in pra^a/ we recognise a quality of Brahman, viz. its constituting the abode of the whole world. That the word prd^a can denote the highest Self also, appears from such passages as ' the prd^a of prd^a ' (Br/. Up. IV, 4, 1 8). Being the cause of trembling, moreover, is a quality which properly appertains to the highest Self only, not to mere air. Thus Scripture says, ' No mortal lives by the pra^a and the breath that goes down. We live by another in whom these two repose' (Ka. Up. II, 5, 5). And also in the passage subsequent to the one under discussion, (' From terror of it fire burns, from terror the sun burns, from terror Indra and Vdyu, and Death as the fifth run away,') Brahman, and not the air, must be sup- posed to be spoken of, since the subject of that passage is represented as the cause of fear on the part of the whole world inclusive of the air itself. Thence we again conclude that the passage under discussion also refers to Brahman, firstly, on the ground of proximity ; and, secondly, because we recognise a quality of Brahman, viz. its being the cause of fear, in the words, ' A great terror, a raised thunderbolt.' The word * thunderbolt ' is here used to denote a cause of fear in general. Thus in ordinary life also a man strictly I ADHYAYA, 3 PAD A, 40. 23 1 carries out a king's command because he fearfully considers in his mind, ' A thunderbolt (i. e. the king's wrath, or threatened punishment) is hanging over my head ; it might fall if I did not carry out his command.' In the same manner this whole world inclusive of fire, air, sun, and so on, regularly carries on its manifold functions from fear of Brahman ; hence Brahman as inspiring fear is compared to a thunderbolt. Similarly, another scriptural passage, whose topic is Brahman, declares, 'From terror of it the wind blows, from terror the sun rises ; from terror of it Agni and Indra, yea, Death runs as the fifth.' — That Brahman is what is referred to in our passage, further follows from the declara- tion that the fruit of its cognition is immortality. For that immortality is the fruit of the knowledge of Brahman is known, for instance, from the mantra, ' A man who knows him only passes over death, there is no other path to go ' (vSVet. Up. VI, 15).
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.
1IV, 4, 5) ; which scriptural passage furnishes an inferential sign (of the vSudras not being capable of initiation). 38. And on account of the prohibition, in Smrz'ti, of (the 6udras') hearing and studying (the Veda) and (knowing and performing) (Vedic) matters. The 5udras are not qualified for that reason also that Snm'ti prohibits their hearing the Veda, their studying the Veda, and their understanding and performing Vedic matters. The prohibition of hearing the Veda is conveyed by the following passages : ' The ears of him who hears the Veda are to be filled with (molten) lead and lac,J and ' For a .Sudra is (like) a cemetery, therefore (the Veda) is not to be read in the vicinity of a .Sudra.' From this latter passage the prohibition of studying the Veda results at once ; for how should he study Scripture in whose vicinity it is not even to be read ? There is, moreover, an express prohibition (of the vSudras studying the Veda). ' His tongue is to be slit if he pronounces it ; his body is to be cut through if he preserves it.' The prohibitions of hearing and studying the Veda already imply the prohibition of the knowledge and performance of Vedic matters ; there are, however, express prohibitions also, such as 'he is not to impart knowledge to the 6udra,' and 'to the twice-born belong study, sacrifice, and the bestowal of gifts.' — From those .Sudras, however, who, like Vidura and 'the religious hunter/ acquire knowledge in consequence of the after effects of former deeds, the fruit of their knowledge cannot be with- I ADHYAYA, 3 PADA, 39. 2 29 held, since knowledge in all cases brings about its fruit. Smrz'ti, moreover, declares that all the four castes are qualified for acquiring the knowledge of the itihasas and pura^as ; compare the passage, ' He is to teach the four castes' (Mahabh.). — It remains, however, a settled point that they do not possess any such qualification with regard to the Veda. 39. (The pr&/za is Brahman), on account of the trembling (predicated of the whole world). The discussion of qualification for Brahma-knowledge — on which we entered as an opportunity offered — being finished we return to our chief topic, i. e. the enquiry into the purport of the Vedanta-texts. — We read (Ka. Up. II, 6, 3), ' Whatever there is, the whole world when gone forth trembles in the pra^a. It (the pra/za) is a great terror, a raised thunderbolt.
2finished we return to our chief topic, i. e. the enquiry into the purport of the Vedanta-texts. — We read (Ka. Up. II, 6, 3), ' Whatever there is, the whole world when gone forth trembles in the pra^a. It (the pra/za) is a great terror, a raised thunderbolt. Those who know it become immortal V — This passage declares that this whole world trembles, abiding in pra;/a, and that there is raised something very terrible, called a thunderbolt, and that through its knowledge immortality is obtained. But as it is not immediately clear what the pra;*a is, and what that terrible thunderbolt, a discussion arises. The purvapakshin maintains that, in accordance with the ordinary meaning of the term, pr&na. denotes the air with its five modifications, that the word 'thunderbolt' also is to be taken in its ordinary sense, and that thus the whole passage contains a glorification of air. For, he says, this whole world trembles, abiding within air with its five forms — which is here called pra^a — and the terrible thunderbolts also spring from air (or wind) as their cause. For in the air, people say, when it manifests itself in the form of Par^-anya, lightning, thunder, rain, and thunderbolts manifest themselves. — Through the knowledge of that air immortality 1 As the words stand in the original they might be translated as follows (and are so translated by the purvapakshin), ' Whatever there is, the whole world trembles in the pra^a, there goes forth (from it) a great terror, viz. the raised thunderbolt.' 2 30 vedAnta-sCtras. also can be obtained ; for another scriptural passage says, 4 Air is everything by itself, and air is all things together. He who knows this conquers death.' — We therefore con- clude that the same air is to be understood in the passage under discussion. To this we make the following reply. — Brahman only can be meant, on account of what precedes as well as what follows. In the preceding as well as the subsequent part of the chapter Brahman only is spoken of; how then can it be supposed that in the intermediate part all at once the air should be referred to? The immediately preceding passage runs as follows, ' That only is called the Bright, that is called Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond it.' That the Brahman there spoken of forms the topic of our passage also, we conclude, firstly, from proximity; and, secondly, from the circumstance that in the clause, ' The whole world trembles in pra^a/ we recognise a quality of Brahman, viz. its constituting the abode of the whole world.
3n of forms the topic of our passage also, we conclude, firstly, from proximity; and, secondly, from the circumstance that in the clause, ' The whole world trembles in pra^a/ we recognise a quality of Brahman, viz. its constituting the abode of the whole world. That the word prd^a can denote the highest Self also, appears from such passages as ' the prd^a of prd^a ' (Br/. Up. IV, 4, 1 8). Being the cause of trembling, moreover, is a quality which properly appertains to the highest Self only, not to mere air. Thus Scripture says, ' No mortal lives by the pra^a and the breath that goes down. We live by another in whom these two repose' (Ka. Up. II, 5, 5). And also in the passage subsequent to the one under discussion, (' From terror of it fire burns, from terror the sun burns, from terror Indra and Vdyu, and Death as the fifth run away,') Brahman, and not the air, must be sup- posed to be spoken of, since the subject of that passage is represented as the cause of fear on the part of the whole world inclusive of the air itself. Thence we again conclude that the passage under discussion also refers to Brahman, firstly, on the ground of proximity ; and, secondly, because we recognise a quality of Brahman, viz. its being the cause of fear, in the words, ' A great terror, a raised thunderbolt.' The word * thunderbolt ' is here used to denote a cause of fear in general. Thus in ordinary life also a man strictly I ADHYAYA, 3 PAD A, 40. 23 1 carries out a king's command because he fearfully considers in his mind, ' A thunderbolt (i. e. the king's wrath, or threatened punishment) is hanging over my head ; it might fall if I did not carry out his command.' In the same manner this whole world inclusive of fire, air, sun, and so on, regularly carries on its manifold functions from fear of Brahman ; hence Brahman as inspiring fear is compared to a thunderbolt. Similarly, another scriptural passage, whose topic is Brahman, declares, 'From terror of it the wind blows, from terror the sun rises ; from terror of it Agni and Indra, yea, Death runs as the fifth.' — That Brahman is what is referred to in our passage, further follows from the declara- tion that the fruit of its cognition is immortality. For that immortality is the fruit of the knowledge of Brahman is known, for instance, from the mantra, ' A man who knows him only passes over death, there is no other path to go ' (vSVet. Up. VI, 15).
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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