Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1void of sound and other qualities. It cannot therefore be asserted that there is no scriptural authority for the pradhana. And this pradhana vouched for by Scripture we declare to be the cause of the world, on the ground of Scripture, Smr/ti, and ratiocination. Your reasoning, we reply, is not valid. The passage from the Kanaka quoted by you intimates by no means the existence of that great principle and that Undeveloped which are known from the Sankhya-smrzti. We do not recognise there the pradhana of the Sankhyas, i. e. an inde- pendent general cause consisting of three constituting elements ; we merely recognise the word ' Undeveloped,' which does not denote any particular determined thing, but may — owing to its etymological meaning, 'that which is not developed, not manifest * — denote anything subtle and difficult to distinguish. The Sankhyas indeed give to the word a settled meaning, as they apply it to the pradhana ; but then that meaning is valid for their system only, and has no force in the determination of the sense of the Veda. Nor does mere equality of position prove equality of being, unless the latter be recognised indepen- dently. None but a fool would think a cow to be a horse because he sees it tied in the usual place of a horse. We, moreover, conclude, on the strength of the general subject- matter, that the passage does not refer to the pradhana the fiction of the Sankhyas, ' on account of there being referred 1 The Great one is the technical Sankhya-term for buddhi, avyakta is a common designation of pradhana or prakrz'ti, and purusha is the technical name of the soul. Compare, for instance, S&rikhya K&r. 2, 3. I ADHYAYA, 4 PADA, I. 239 to that which is contained in the simile of the body.' This means that the body which is mentioned in the simile of the chariot is here referred to as the Undeveloped. We infer this from the general subject-matter of the passage and from the circumstance of nothing else remaining. — The immediately preceding part of the chapter exhibits the simile in which the Self, the body, and so on, are compared to the lord of a chariot, a chariot, &c, ' Know the Self to be the lord of the chariot, the body to be the chariot, the intellect the charioteer, and the mind the reins. The senses they call the horses, the objects of the senses their roads. When he (the Self) is in union with the body, the senses and the mind, then wise people call him the enjoyer.' The text then goes on to say that he whose senses, &c.
2mind the reins. The senses they call the horses, the objects of the senses their roads. When he (the Self) is in union with the body, the senses and the mind, then wise people call him the enjoyer.' The text then goes on to say that he whose senses, &c. are not well controlled enters into saws&ra, while he who has them under control reaches the end of the journey, the highest place of Vish/zu. The question then arises : What is the end of the journey, the highest place of Visrmu ? Whereupon the text explains that the highest Self which is higher than the senses, &c, spoken of is the end of the journey, the highest place of Vishnu. ' Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the great Self is beyond the in- tellect. Beyond the great there is the Undeveloped, beyond the Undeveloped there is the Person. Beyond the Person there is nothing — this is the goal, the highest Road.' In this passage we recognise the senses, &c. which in the preceding simile had been compared to horses and so on, and we thus avoid the mistake of abandoning the matter in hand and taking up a new subject. The senses, the intellect, and the mind are referred to in both passages under the same names. The objects (in the second passage) are the objects which are (in the former passage) designated as the roads of the senses ; that the objects are beyond (higher than) the senses is known from the scriptural passage representing the senses as grahas, i. e. graspers, and the objects as atigrahas, i. e. superior to the grahas (Bri. Up. Ill, 2). The mind (manas) again is superior to the objects, because the relation of the senses and their objects is based on the mind. The intellect 24O VEDANTA-S^TRAS. (buddhi) is higher than the mind, since the objects of enjoy- ment are conveyed to the soul by means of the intellect. Higher than the intellect is the great Self which was repre- sented as the lord of the chariot in the passage, ' Know the Self to be the lord of the chariot/ That the same Self is referred to in both passages is manifest from the repeated use of the word ' Self ; ' that the Self is superior to intelli- gence is owing to the circumstance that the en j oyer is naturally superior to the instrument of enjoyment. The Self is appropriately called great as it is the master.
3manifest from the repeated use of the word ' Self ; ' that the Self is superior to intelli- gence is owing to the circumstance that the en j oyer is naturally superior to the instrument of enjoyment. The Self is appropriately called great as it is the master. — Or else the phrase 'the great Self may here denote the intellect of the first-born Hira^yagarbha which is the basis of all intellects ; in accordance with the following Smrzti- passage ' it is called mind, the great one ; reflection, Brahman ; the stronghold, intellect; enunciation, the Lord; highest knowledge, consciousness; thought, remembrance1,' and like- wise with the following scriptural passage, ' He (Hira^ya- garbha) who first creates Brahman and delivers the Vedas to him' (SVet. Up. VI, 18). The intellect, which in the former passage had been referred to under its common name buddhi, is here mentioned separately, since it may be repre- sented as superior to our human intellects. On this latter explanation of the term 'the great Self,5 we must assume that the personal Self which in the simile had been compared to the charioteer is, in the latter passage, included in the highest person (mentioned last) ; to which there is no objec- tion, since in reality the personal Self and the highest Self are identical. — Thus there remains now the body only which had before been compared to a chariot. We therefore con- 1 Sawkalpavikalparupamananajaktya haira^yagarbhi buddhir manas tasya^ vyash/imanaAsu samash/itayd vyaptim aha mahan iti. Sa^kalpadi^aktitaya tarhi sawdehatmatva/^ tatraha matir iti. Mahatvam upapadayati brahmeti. Bhogyag-atadharatvam aha pur iti. Ni^ayatmakatvam aha buddhir iti. Kirti.raktimattvam alia khyatir iti. Niyamanajaktimatvam aha fovara iti. Loke yat prakrzsh/aff* ^/zanam tato*natirekam aha pra^eti. Tatphalam api tato narthantaravishayam ity aha sawvid iti. ^itpradhanatvam aha Mix iti. ^atasarvarthanusawdhana^aktim alia smritis Mi. Ananda Giri. I ADHYAYA, 4 PADA, 2. 24 1 elude that the text after having enumerated the senses and all the other things mentioned before, in order to point out the highest place, points out by means of the one remaining word, viz. avyakta, the only thing remaining out of those which had been mentioned before, viz. the body. The entire passage aims at conveying the knowledge of the unity of the inward Self and Brahman, by describing the soul's passing through sa^sara and release under the form of a simile in which the body, &c. of the soul — which is affected by Nescience and therefore joined to a body, senses, mind, intellect, objects, sensations, &c.
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.
1void of sound and other qualities. It cannot therefore be asserted that there is no scriptural authority for the pradhana. And this pradhana vouched for by Scripture we declare to be the cause of the world, on the ground of Scripture, Smr/ti, and ratiocination. Your reasoning, we reply, is not valid. The passage from the Kanaka quoted by you intimates by no means the existence of that great principle and that Undeveloped which are known from the Sankhya-smrzti. We do not recognise there the pradhana of the Sankhyas, i. e. an inde- pendent general cause consisting of three constituting elements ; we merely recognise the word ' Undeveloped,' which does not denote any particular determined thing, but may — owing to its etymological meaning, 'that which is not developed, not manifest * — denote anything subtle and difficult to distinguish. The Sankhyas indeed give to the word a settled meaning, as they apply it to the pradhana ; but then that meaning is valid for their system only, and has no force in the determination of the sense of the Veda. Nor does mere equality of position prove equality of being, unless the latter be recognised indepen- dently. None but a fool would think a cow to be a horse because he sees it tied in the usual place of a horse. We, moreover, conclude, on the strength of the general subject- matter, that the passage does not refer to the pradhana the fiction of the Sankhyas, ' on account of there being referred 1 The Great one is the technical Sankhya-term for buddhi, avyakta is a common designation of pradhana or prakrz'ti, and purusha is the technical name of the soul. Compare, for instance, S&rikhya K&r. 2, 3. I ADHYAYA, 4 PADA, I. 239 to that which is contained in the simile of the body.' This means that the body which is mentioned in the simile of the chariot is here referred to as the Undeveloped. We infer this from the general subject-matter of the passage and from the circumstance of nothing else remaining. — The immediately preceding part of the chapter exhibits the simile in which the Self, the body, and so on, are compared to the lord of a chariot, a chariot, &c, ' Know the Self to be the lord of the chariot, the body to be the chariot, the intellect the charioteer, and the mind the reins. The senses they call the horses, the objects of the senses their roads. When he (the Self) is in union with the body, the senses and the mind, then wise people call him the enjoyer.' The text then goes on to say that he whose senses, &c.
2mind the reins. The senses they call the horses, the objects of the senses their roads. When he (the Self) is in union with the body, the senses and the mind, then wise people call him the enjoyer.' The text then goes on to say that he whose senses, &c. are not well controlled enters into saws&ra, while he who has them under control reaches the end of the journey, the highest place of Vish/zu. The question then arises : What is the end of the journey, the highest place of Visrmu ? Whereupon the text explains that the highest Self which is higher than the senses, &c, spoken of is the end of the journey, the highest place of Vishnu. ' Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the great Self is beyond the in- tellect. Beyond the great there is the Undeveloped, beyond the Undeveloped there is the Person. Beyond the Person there is nothing — this is the goal, the highest Road.' In this passage we recognise the senses, &c. which in the preceding simile had been compared to horses and so on, and we thus avoid the mistake of abandoning the matter in hand and taking up a new subject. The senses, the intellect, and the mind are referred to in both passages under the same names. The objects (in the second passage) are the objects which are (in the former passage) designated as the roads of the senses ; that the objects are beyond (higher than) the senses is known from the scriptural passage representing the senses as grahas, i. e. graspers, and the objects as atigrahas, i. e. superior to the grahas (Bri. Up. Ill, 2). The mind (manas) again is superior to the objects, because the relation of the senses and their objects is based on the mind. The intellect 24O VEDANTA-S^TRAS. (buddhi) is higher than the mind, since the objects of enjoy- ment are conveyed to the soul by means of the intellect. Higher than the intellect is the great Self which was repre- sented as the lord of the chariot in the passage, ' Know the Self to be the lord of the chariot/ That the same Self is referred to in both passages is manifest from the repeated use of the word ' Self ; ' that the Self is superior to intelli- gence is owing to the circumstance that the en j oyer is naturally superior to the instrument of enjoyment. The Self is appropriately called great as it is the master.
3manifest from the repeated use of the word ' Self ; ' that the Self is superior to intelli- gence is owing to the circumstance that the en j oyer is naturally superior to the instrument of enjoyment. The Self is appropriately called great as it is the master. — Or else the phrase 'the great Self may here denote the intellect of the first-born Hira^yagarbha which is the basis of all intellects ; in accordance with the following Smrzti- passage ' it is called mind, the great one ; reflection, Brahman ; the stronghold, intellect; enunciation, the Lord; highest knowledge, consciousness; thought, remembrance1,' and like- wise with the following scriptural passage, ' He (Hira^ya- garbha) who first creates Brahman and delivers the Vedas to him' (SVet. Up. VI, 18). The intellect, which in the former passage had been referred to under its common name buddhi, is here mentioned separately, since it may be repre- sented as superior to our human intellects. On this latter explanation of the term 'the great Self,5 we must assume that the personal Self which in the simile had been compared to the charioteer is, in the latter passage, included in the highest person (mentioned last) ; to which there is no objec- tion, since in reality the personal Self and the highest Self are identical. — Thus there remains now the body only which had before been compared to a chariot. We therefore con- 1 Sawkalpavikalparupamananajaktya haira^yagarbhi buddhir manas tasya^ vyash/imanaAsu samash/itayd vyaptim aha mahan iti. Sa^kalpadi^aktitaya tarhi sawdehatmatva/^ tatraha matir iti. Mahatvam upapadayati brahmeti. Bhogyag-atadharatvam aha pur iti. Ni^ayatmakatvam aha buddhir iti. Kirti.raktimattvam alia khyatir iti. Niyamanajaktimatvam aha fovara iti. Loke yat prakrzsh/aff* ^/zanam tato*natirekam aha pra^eti. Tatphalam api tato narthantaravishayam ity aha sawvid iti. ^itpradhanatvam aha Mix iti. ^atasarvarthanusawdhana^aktim alia smritis Mi. Ananda Giri. I ADHYAYA, 4 PADA, 2. 24 1 elude that the text after having enumerated the senses and all the other things mentioned before, in order to point out the highest place, points out by means of the one remaining word, viz. avyakta, the only thing remaining out of those which had been mentioned before, viz. the body. The entire passage aims at conveying the knowledge of the unity of the inward Self and Brahman, by describing the soul's passing through sa^sara and release under the form of a simile in which the body, &c. of the soul — which is affected by Nescience and therefore joined to a body, senses, mind, intellect, objects, sensations, &c.
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.
No commentary for this page.