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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1inward 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. — are compared to a chariot, and so on. — In accordance with this the subsequent verse states the difficulty of knowing the highest place of Vishnu (' the Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect '), and after that the next verse declares Yoga to be the means of attaining that cognition. ' A wise man should keep down speech in the mind, he should keep down the mind in intelligence, intelligence he should keep down within the great Self, and he should keep that within the quiet Self/ — That means : The wise man should restrain the activity of the outer organs such as speech, &c, and abide within the mind only ; he should further restrain the mind which is intent on doubtful external objects within intelli- gence, whose characteristic mark is decision, recognising that indecision is evil; he should further restrain intelligence within the great Self, i. e. the individual soul or else the fundamental intellect ; he should finally fix the great Self on the calm Self, i. e. the highest Self, the highest goal, of which the whole chapter treats. — If we in this manner review the general context, we perceive that there is no room for the pradhana imagined by the Sahkhyas. 2. But the subtle (body is meant by the term avyakta) on account of its capability (of being so designated). It has been asserted, under the preceding Sutra, that the term ' the Undeveloped ' signifies, on account of the general [34] R 242 vedAnta-s^jtras. subject-matter and because the body only remains, the body and not the pradhana of the Sankhyas. — But here the following doubt arises : How can the word ' unde- veloped ' appropriately denote the body which, as a gross and clearly appearing thing, should rather be called vyakta, i. e. that which is developed or manifested ? To this doubt the Sutra replies that what the term avyakta denotes is the subtle causal body. Anything subtle may be spoken of as Undeveloped. The gross body indeed cannot directly be termed 'undeveloped,' but the subtle parts of the elements from which the gross body originates may be called so, and that the term de- noting the causal substance is applied to the effect also is a matter of common occurrence ; compare, for instance, the phrase ' mix the Soma with cows, i.e.
2parts of the elements from which the gross body originates may be called so, and that the term de- noting the causal substance is applied to the effect also is a matter of common occurrence ; compare, for instance, the phrase ' mix the Soma with cows, i.e. milk ' (Rig-veda, S. IX, 46, 4). Another scriptural passage also — ' now all this was then undeveloped' (Br/. Up. I, 4, 7) — shows that this, i. e. this developed world with its distinction of names and forms, is capable of being termed undeveloped in so far as in a former condition it was in a merely seminal or potential state, devoid of the later evolved distinctions of name and form. 3. (Such a previous seminal condition of the world may be admitted) on account of its dependency on him (the Lord) ; (for such an admission is) according to reason. Here a new objection is raised. — If, the opponent says, in order to prove the possibility of the body being called undeveloped you admit that this world in its antecedent seminal condition before either names or forms are evolved can be called undeveloped, you virtually concede the doctrine that the pradhana is the cause of the world. For we Sankhyas understand by the term pradhana nothing but that antecedent condition of the world. Things lie differently, we rejoin. If we admitted some antecedent state of the world as the independent cause of the actual world, we should indeed implicitly admit the I ADHYAYA, 4 PADA, 3. 243 pradhana doctrine. What we admit is, however, only a previous state dependent on the highest Lord, not an independent state. A previous stage of the world such as the one assumed by us must necessarily be admitted, since it is according to sense and reason. For without it the highest Lord could not be conceived as creator, as he could not become active if he were destitute of the po- tentiality of action. The existence of such a causal poten- tiality renders it moreover possible that the released souls should not enter on new courses of existence, as it is destroyed by perfect knowledge. For that causal potenti- ality is of the nature of Nescience ; it is rightly denoted by the term ' undeveloped ; ' it has the highest Lord for its substratum ; it is of the nature of an illusion ; it is a universal sleep in which are lying the transmigrating souls destitute for the time of the consciousness of their individual character1. This undeveloped principle is some- times denoted by the term cika^a, ether ; so, for instance, in the passage, ' In that Imperishable then, O Gargt, the ether is woven like warp and woof (Br/. Up.
3r the time of the consciousness of their individual character1. This undeveloped principle is some- times denoted by the term cika^a, ether ; so, for instance, in the passage, ' In that Imperishable then, O Gargt, the ether is woven like warp and woof (Br/. Up. Ill, 8, 11). Sometimes, again, it is denoted by the term akshara, the Imperishable; so, for instance (Mu. Up. II, 1, 2), 'Higher, than the high Imperishable.' Sometimes it is spoken of as M&ya, illusion ; so, for instance (Sve. Up. IV, 10), ' Know then Prakr/ti is M£y&, and the great Lord he who is affected with M&ya.' For May& is properly called un- developed or non-manifested since it cannot be defined either as that which is or that which is not. — The statement of the Kanaka that ' the Undeveloped is beyond the Great 1 Nanu na bi^ajaktir vidyaya dahyate vastutvad atmavan nety &ha avidyeti. Ke&t tu prati^ivam avidya^aktibhedam ikkh&nti tan na avyaktavyakn'tadirabdayas tasya bhedakabhavad ekatve^pi sva^aktya vi&trakaryakaratv&d ity aha avyakteti. Na ^a tasya ^iva-rrayatvaffz ^ivajabdava^yasya kalpitatvad avidyarupatvat ta^Ma- bdalakshyasya brahmavyatirekad ity alia parame^vareti. Maya- vidyayor bhedad favarasya maya\rrayatva/rc ^lvanam avidya^rayateti vadanta/rc pratyaha mayamayiti. Yatha mayavino may& paratantra tathaishapity arthafc. Pratitau tasyar Man&peksham aha mahasuptir iti. Ananda Giri. R 2 244 VEDANTA-sftTRAS. one ' is based on the fact of the Great one originating from the Undeveloped, if the Great one be the intellect of Hira^yagarbha. If, on the other hand, we understand by the Great one the individual soul, the statement is founded on the fact of the existence of the individual soul depending on the Undeveloped, i. e. Nescience. For the continued existence of the individual soul as such is altogether owing to the relation in which it stands to Nescience. The quality of being beyond the Great one which in the first place belongs to the Undeveloped, i. e. Nescience, is attri- buted to the body which is the product of Nescience, the cause and the effect being considered as identical. Al- though the senses, &c. are no less products of Nescience, the term ' the Undeveloped ' here refers to the body only, the senses, &c. having already been specially mentioned by their individual names, and the body alone being left. — - Other interpreters of the two last Sutras give a somewhat different explanation1. — There are, they say, two kinds of body, the gross one and the subtle one. The gross body is the one which is perceived ; the nature of the subtle one will be explained later on. (Ved. Su.
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.
1inward 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. — are compared to a chariot, and so on. — In accordance with this the subsequent verse states the difficulty of knowing the highest place of Vishnu (' the Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect '), and after that the next verse declares Yoga to be the means of attaining that cognition. ' A wise man should keep down speech in the mind, he should keep down the mind in intelligence, intelligence he should keep down within the great Self, and he should keep that within the quiet Self/ — That means : The wise man should restrain the activity of the outer organs such as speech, &c, and abide within the mind only ; he should further restrain the mind which is intent on doubtful external objects within intelli- gence, whose characteristic mark is decision, recognising that indecision is evil; he should further restrain intelligence within the great Self, i. e. the individual soul or else the fundamental intellect ; he should finally fix the great Self on the calm Self, i. e. the highest Self, the highest goal, of which the whole chapter treats. — If we in this manner review the general context, we perceive that there is no room for the pradhana imagined by the Sahkhyas. 2. But the subtle (body is meant by the term avyakta) on account of its capability (of being so designated). It has been asserted, under the preceding Sutra, that the term ' the Undeveloped ' signifies, on account of the general [34] R 242 vedAnta-s^jtras. subject-matter and because the body only remains, the body and not the pradhana of the Sankhyas. — But here the following doubt arises : How can the word ' unde- veloped ' appropriately denote the body which, as a gross and clearly appearing thing, should rather be called vyakta, i. e. that which is developed or manifested ? To this doubt the Sutra replies that what the term avyakta denotes is the subtle causal body. Anything subtle may be spoken of as Undeveloped. The gross body indeed cannot directly be termed 'undeveloped,' but the subtle parts of the elements from which the gross body originates may be called so, and that the term de- noting the causal substance is applied to the effect also is a matter of common occurrence ; compare, for instance, the phrase ' mix the Soma with cows, i.e.
2parts of the elements from which the gross body originates may be called so, and that the term de- noting the causal substance is applied to the effect also is a matter of common occurrence ; compare, for instance, the phrase ' mix the Soma with cows, i.e. milk ' (Rig-veda, S. IX, 46, 4). Another scriptural passage also — ' now all this was then undeveloped' (Br/. Up. I, 4, 7) — shows that this, i. e. this developed world with its distinction of names and forms, is capable of being termed undeveloped in so far as in a former condition it was in a merely seminal or potential state, devoid of the later evolved distinctions of name and form. 3. (Such a previous seminal condition of the world may be admitted) on account of its dependency on him (the Lord) ; (for such an admission is) according to reason. Here a new objection is raised. — If, the opponent says, in order to prove the possibility of the body being called undeveloped you admit that this world in its antecedent seminal condition before either names or forms are evolved can be called undeveloped, you virtually concede the doctrine that the pradhana is the cause of the world. For we Sankhyas understand by the term pradhana nothing but that antecedent condition of the world. Things lie differently, we rejoin. If we admitted some antecedent state of the world as the independent cause of the actual world, we should indeed implicitly admit the I ADHYAYA, 4 PADA, 3. 243 pradhana doctrine. What we admit is, however, only a previous state dependent on the highest Lord, not an independent state. A previous stage of the world such as the one assumed by us must necessarily be admitted, since it is according to sense and reason. For without it the highest Lord could not be conceived as creator, as he could not become active if he were destitute of the po- tentiality of action. The existence of such a causal poten- tiality renders it moreover possible that the released souls should not enter on new courses of existence, as it is destroyed by perfect knowledge. For that causal potenti- ality is of the nature of Nescience ; it is rightly denoted by the term ' undeveloped ; ' it has the highest Lord for its substratum ; it is of the nature of an illusion ; it is a universal sleep in which are lying the transmigrating souls destitute for the time of the consciousness of their individual character1. This undeveloped principle is some- times denoted by the term cika^a, ether ; so, for instance, in the passage, ' In that Imperishable then, O Gargt, the ether is woven like warp and woof (Br/. Up.
3r the time of the consciousness of their individual character1. This undeveloped principle is some- times denoted by the term cika^a, ether ; so, for instance, in the passage, ' In that Imperishable then, O Gargt, the ether is woven like warp and woof (Br/. Up. Ill, 8, 11). Sometimes, again, it is denoted by the term akshara, the Imperishable; so, for instance (Mu. Up. II, 1, 2), 'Higher, than the high Imperishable.' Sometimes it is spoken of as M&ya, illusion ; so, for instance (Sve. Up. IV, 10), ' Know then Prakr/ti is M£y&, and the great Lord he who is affected with M&ya.' For May& is properly called un- developed or non-manifested since it cannot be defined either as that which is or that which is not. — The statement of the Kanaka that ' the Undeveloped is beyond the Great 1 Nanu na bi^ajaktir vidyaya dahyate vastutvad atmavan nety &ha avidyeti. Ke&t tu prati^ivam avidya^aktibhedam ikkh&nti tan na avyaktavyakn'tadirabdayas tasya bhedakabhavad ekatve^pi sva^aktya vi&trakaryakaratv&d ity aha avyakteti. Na ^a tasya ^iva-rrayatvaffz ^ivajabdava^yasya kalpitatvad avidyarupatvat ta^Ma- bdalakshyasya brahmavyatirekad ity alia parame^vareti. Maya- vidyayor bhedad favarasya maya\rrayatva/rc ^lvanam avidya^rayateti vadanta/rc pratyaha mayamayiti. Yatha mayavino may& paratantra tathaishapity arthafc. Pratitau tasyar Man&peksham aha mahasuptir iti. Ananda Giri. R 2 244 VEDANTA-sftTRAS. one ' is based on the fact of the Great one originating from the Undeveloped, if the Great one be the intellect of Hira^yagarbha. If, on the other hand, we understand by the Great one the individual soul, the statement is founded on the fact of the existence of the individual soul depending on the Undeveloped, i. e. Nescience. For the continued existence of the individual soul as such is altogether owing to the relation in which it stands to Nescience. The quality of being beyond the Great one which in the first place belongs to the Undeveloped, i. e. Nescience, is attri- buted to the body which is the product of Nescience, the cause and the effect being considered as identical. Al- though the senses, &c. are no less products of Nescience, the term ' the Undeveloped ' here refers to the body only, the senses, &c. having already been specially mentioned by their individual names, and the body alone being left. — - Other interpreters of the two last Sutras give a somewhat different explanation1. — There are, they say, two kinds of body, the gross one and the subtle one. The gross body is the one which is perceived ; the nature of the subtle one will be explained later on. (Ved. Su.
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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