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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ugh it must be noted that none of them explicitly refers to the soul's connexion with the buddhi. Adhik. XIV and XV (33-39 ; 40) refer to the kartn'tva of the ^Iva, i. e. the question whether the soul is an agent. Sutras 33-39 clearly say that it is such. But as, according to vSankara's system, this cannot be the final view, — the soul being essentially non-active, and all action belonging to the world of upadhis, — he looks upon the next following Sutra (40) as constituting an adhikara^a by itself, and teaching that the soul is an agent when connected with the instru- ments of action, buddhi, &c, while it ceases to be so when dissociated from them, 'just as the carpenter acts in both ways/ i. e. just as the carpenter works as long as he wields his instruments, and rests after having laid them aside. — Rclminu^*a, perhaps more naturally, does not separate Sutra 40 from the preceding Sutras, but interprets it as follows : Activity is indeed an essential attribute of the soul ; but therefrom it does not follow that the soul is always actually active, just as the carpenter, even when furnished with the requisite instruments, may either work or not work, just as he pleases. Adhik. XVI (41, 42) teaches that the soul in its activity is dependent on the Lord who impels it with a view to its former actions. Adhik. XVII (43-53) treats of the relation of the indivi- dual soul to Brahman. Sutra 43 declares that the individual soul is a part (amsa) of Brahman, and the following Sutras show how that relation does not involve either that Brahman is affected by the imperfections, sufferings, &c. of the souls, or that one soul has to participate in the experiences of other souls. The two commentators of course take entirely lviii vedAnta-s^tras. different views of the doctrine that the soul is a part of Brahman. According to Rdmdnu^*a the souls are in reality parts of Brahman1; according to vSankara the ' af/wa ' of the Sutra must be understood to mean ' a^j-a iva,' ' a part as it were ; ' the one universal indivisible Brahman having no real parts, but appearing to be divided owing to its limiting adjuncts. — One Sutra (50) in this adhikara^a calls for special notice. According to Sankara the words 'albMsa eva £a' mean '(the soul is) a mere reflection/ which, as the commentators remark, is a statement of the so-called pratibimbavada; i. e. the doctrine that the so-called individual soul is nothing but the reflection of the Self in the buddhi ; while Sutra 43 had propounded the so-called avaM^edav&da, i. e.
2ion/ which, as the commentators remark, is a statement of the so-called pratibimbavada; i. e. the doctrine that the so-called individual soul is nothing but the reflection of the Self in the buddhi ; while Sutra 43 had propounded the so-called avaM^edav&da, i. e. the doctrine that the soul is the highest Self in so far as limited by its adjuncts. — According to R&manu^a the £bh&sa of the Sutra has to be taken in the 1 61vasya kaxtritv&m paramapurusMyattam ity uktam. Idaniw kim ayaw gtv&h parasmad atyantabhinna^ uta param eva brahma bhrantam uta brahmaivo- pidhyava^Minnam atha brahmawja iti sazwrayyate jrutivipratipatte^ sa.msaya.a. Nanu tadananyam arambhawarabdMibhya^ adhikaw tu bhedanird&fad ity atraivayam artho nirnfta/i. Satya/rc sa eva ninatvaikatvajrutivipratipattya * kshipya ^ivasya brahmaw.ratvopapadanena vlreshato niraiyate. Yavad dhi ^ivasya brahmawsatvaw na niraitam tava^* ^ivasya brahmano * nanyatvaw brahma^as tasmad adhikatvaw ka. na pratitish^ati. Kim tavat praptam. Atyantaw bhinna iti. Kuta^. Gnkgnau dvav ityadibhedanirde.rat. Gna.gna.yor abhedairutayas tv agnina sizzled itivad viruddharthapratipadanad aupa^arikya^. Brahma/zo * mso ^iva ity api na sadhiya^, ekavastvekadcrava^i hy a.msa.sa,bda.a, ^ivasya brahmaikade-ratve tadgata dosha brahmam bhaveyu^. Na ka, brahma- khaWo gha, ity aw^atvopapatti^ kha^ananarhatvad brahma^a^ pragukta- doshaprasanga^ ka,, tasmad atyantabhinnasya ta.damsa.t\a,m durupapadam. Yadv& bhrantaw brahmaiva ^iva^. Kuta^. Tat tvam asi ayam atma brah- metyadibrahmatmabhavopadejat, nanatmatvavadinyas tu pratyakshadisiddhar- thanuvaditvad ananyathasiddhadvaitopadejaparabhi/^ jrutibhi^ pratyakshadaya^ hi avidyantargata/fc khyapyante. — Athava brahmaivanadyupadhyava/^Minnaw ^iva^. Kuta/fc. Tata eva brahmatmabha.vopade.rat. Na Hyam upadhir bhrantiparikalpita ita vaktum sakyam bandhamokshadivyavasthanupapatter. Ity evaw prapte * bhidhiyate. Brahma^wa iti. Kuta>&. Nana.vyapade.rad anyatha >£aikatvena vyapadcrad ubhayatha hi vyapade^o dwyate. Nanavya- padcras tavat srash/rztvasrz^yatva — niyantrztvaniyamyatva — sarva^/zatva- gnalva. — svadhinatvaparadhmatva — juddhatvaj-uddhatva — kalyaTzagrmakarat- vaviparitatva — patitvareshatvadibhir dwyate. Anyatha Hbhedena vyapa- de.yo.spi tat tvam asi ayam atma brahmetyadibhir drwyate. Api dsbakita- vaditvam apy adhfyate eke, brahma d&ra brahma da^a brahmeme kitava ity atharvamka brahma^o da\rakitavaditvam apy adhiyate, tataj* ka. sarva^ivavya- pitvena abhedo vyapadlryata ity artha^. Evam ubhayavyapade^amukhyatva- siddhaye givo*ya.m brahma^o * msa. ity abhyupagantavya^. INTRODUCTION.
3ate eke, brahma d&ra brahma da^a brahmeme kitava ity atharvamka brahma^o da\rakitavaditvam apy adhiyate, tataj* ka. sarva^ivavya- pitvena abhedo vyapadlryata ity artha^. Evam ubhayavyapade^amukhyatva- siddhaye givo*ya.m brahma^o * msa. ity abhyupagantavya^. INTRODUCTION. llX sense of hetvabhasa, a fallacious argument, and the Stitra is explained as being directed against the reasoning of those Vedantins according to whom the soul is Brahman in so far as limited by non-real adjuncts \ Pada IV. Adhik. I, II, III (1-4 ; 5-6; 7) teach that the pra/zas (by which generic name are denoted the buddhtndriyas, karmen- driyas, and the manas) spring from Brahman ; are eleven in number ; and are of minute size (a;/u). Adhik. IV, V, VI (8; 9-12; 13) inform us also that the mukhya pra^a, i.e. the vital air, is produced from Brahman; that it is a principle distinct from air in general and from the pra^as discussed above ; and that it is minute (a^u). Adhik. VII and VIII (14-16; 17-19) teach that the pra/zas are superintended and guided in their activity by special divinities, and that they are independent principles, not mere modifications of the mukhya pra;za. Adhik. IX (20-2,2) declares that the evolution of names and forms (the namarupavyakara/za) is the work, not of the individual soul, but of the Lord. THIRD ADHYAYA. PAda I. Adhik. I (1-7) teaches that the soul, when passing out of the body at the time of death, remains invested with the subtle material elements (bhutasukshma) which serve as an abode to the pra;zas attached to the soul. Adhik. II (8-1 1) shows that, when the souls of those who had enjoyed the reward of their good works in the moon descend to the earth in order to undergo a new embodi- ment, there cleaves to them a remainder (anuraya) of their 1 Nanu bhrantabrahma^ivavade * py avidyak^/topadhibhedad bhogavya- vasthadaya upapadyanta ata aha, abhasa eva ka.. Akha^aikarasapraka\rama- tratvarupasya svanlpatirodhanapurvakopadhibhedopapadanahetur abhasa eva. Praka^aikasvarupasya prakajatirodhanaw praksLranaja eveti prag evopapaditam. AbhasEi eveti va paY^a/6, tatha sati hetava abhasa^. lx VEDANTA-S<JTRAS. former deeds which determines the nature of the new embodiment. Adhik. Ill (12,-2,1) discusses the fate after death of those whom their good works do not entitle to pass up to the moon. Adhik.
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.
1ugh it must be noted that none of them explicitly refers to the soul's connexion with the buddhi. Adhik. XIV and XV (33-39 ; 40) refer to the kartn'tva of the ^Iva, i. e. the question whether the soul is an agent. Sutras 33-39 clearly say that it is such. But as, according to vSankara's system, this cannot be the final view, — the soul being essentially non-active, and all action belonging to the world of upadhis, — he looks upon the next following Sutra (40) as constituting an adhikara^a by itself, and teaching that the soul is an agent when connected with the instru- ments of action, buddhi, &c, while it ceases to be so when dissociated from them, 'just as the carpenter acts in both ways/ i. e. just as the carpenter works as long as he wields his instruments, and rests after having laid them aside. — Rclminu^*a, perhaps more naturally, does not separate Sutra 40 from the preceding Sutras, but interprets it as follows : Activity is indeed an essential attribute of the soul ; but therefrom it does not follow that the soul is always actually active, just as the carpenter, even when furnished with the requisite instruments, may either work or not work, just as he pleases. Adhik. XVI (41, 42) teaches that the soul in its activity is dependent on the Lord who impels it with a view to its former actions. Adhik. XVII (43-53) treats of the relation of the indivi- dual soul to Brahman. Sutra 43 declares that the individual soul is a part (amsa) of Brahman, and the following Sutras show how that relation does not involve either that Brahman is affected by the imperfections, sufferings, &c. of the souls, or that one soul has to participate in the experiences of other souls. The two commentators of course take entirely lviii vedAnta-s^tras. different views of the doctrine that the soul is a part of Brahman. According to Rdmdnu^*a the souls are in reality parts of Brahman1; according to vSankara the ' af/wa ' of the Sutra must be understood to mean ' a^j-a iva,' ' a part as it were ; ' the one universal indivisible Brahman having no real parts, but appearing to be divided owing to its limiting adjuncts. — One Sutra (50) in this adhikara^a calls for special notice. According to Sankara the words 'albMsa eva £a' mean '(the soul is) a mere reflection/ which, as the commentators remark, is a statement of the so-called pratibimbavada; i. e. the doctrine that the so-called individual soul is nothing but the reflection of the Self in the buddhi ; while Sutra 43 had propounded the so-called avaM^edav&da, i. e.
2ion/ which, as the commentators remark, is a statement of the so-called pratibimbavada; i. e. the doctrine that the so-called individual soul is nothing but the reflection of the Self in the buddhi ; while Sutra 43 had propounded the so-called avaM^edav&da, i. e. the doctrine that the soul is the highest Self in so far as limited by its adjuncts. — According to R&manu^a the £bh&sa of the Sutra has to be taken in the 1 61vasya kaxtritv&m paramapurusMyattam ity uktam. Idaniw kim ayaw gtv&h parasmad atyantabhinna^ uta param eva brahma bhrantam uta brahmaivo- pidhyava^Minnam atha brahmawja iti sazwrayyate jrutivipratipatte^ sa.msaya.a. Nanu tadananyam arambhawarabdMibhya^ adhikaw tu bhedanird&fad ity atraivayam artho nirnfta/i. Satya/rc sa eva ninatvaikatvajrutivipratipattya * kshipya ^ivasya brahmaw.ratvopapadanena vlreshato niraiyate. Yavad dhi ^ivasya brahmawsatvaw na niraitam tava^* ^ivasya brahmano * nanyatvaw brahma^as tasmad adhikatvaw ka. na pratitish^ati. Kim tavat praptam. Atyantaw bhinna iti. Kuta^. Gnkgnau dvav ityadibhedanirde.rat. Gna.gna.yor abhedairutayas tv agnina sizzled itivad viruddharthapratipadanad aupa^arikya^. Brahma/zo * mso ^iva ity api na sadhiya^, ekavastvekadcrava^i hy a.msa.sa,bda.a, ^ivasya brahmaikade-ratve tadgata dosha brahmam bhaveyu^. Na ka, brahma- khaWo gha, ity aw^atvopapatti^ kha^ananarhatvad brahma^a^ pragukta- doshaprasanga^ ka,, tasmad atyantabhinnasya ta.damsa.t\a,m durupapadam. Yadv& bhrantaw brahmaiva ^iva^. Kuta^. Tat tvam asi ayam atma brah- metyadibrahmatmabhavopadejat, nanatmatvavadinyas tu pratyakshadisiddhar- thanuvaditvad ananyathasiddhadvaitopadejaparabhi/^ jrutibhi^ pratyakshadaya^ hi avidyantargata/fc khyapyante. — Athava brahmaivanadyupadhyava/^Minnaw ^iva^. Kuta/fc. Tata eva brahmatmabha.vopade.rat. Na Hyam upadhir bhrantiparikalpita ita vaktum sakyam bandhamokshadivyavasthanupapatter. Ity evaw prapte * bhidhiyate. Brahma^wa iti. Kuta>&. Nana.vyapade.rad anyatha >£aikatvena vyapadcrad ubhayatha hi vyapade^o dwyate. Nanavya- padcras tavat srash/rztvasrz^yatva — niyantrztvaniyamyatva — sarva^/zatva- gnalva. — svadhinatvaparadhmatva — juddhatvaj-uddhatva — kalyaTzagrmakarat- vaviparitatva — patitvareshatvadibhir dwyate. Anyatha Hbhedena vyapa- de.yo.spi tat tvam asi ayam atma brahmetyadibhir drwyate. Api dsbakita- vaditvam apy adhfyate eke, brahma d&ra brahma da^a brahmeme kitava ity atharvamka brahma^o da\rakitavaditvam apy adhiyate, tataj* ka. sarva^ivavya- pitvena abhedo vyapadlryata ity artha^. Evam ubhayavyapade^amukhyatva- siddhaye givo*ya.m brahma^o * msa. ity abhyupagantavya^. INTRODUCTION.
3ate eke, brahma d&ra brahma da^a brahmeme kitava ity atharvamka brahma^o da\rakitavaditvam apy adhiyate, tataj* ka. sarva^ivavya- pitvena abhedo vyapadlryata ity artha^. Evam ubhayavyapade^amukhyatva- siddhaye givo*ya.m brahma^o * msa. ity abhyupagantavya^. INTRODUCTION. llX sense of hetvabhasa, a fallacious argument, and the Stitra is explained as being directed against the reasoning of those Vedantins according to whom the soul is Brahman in so far as limited by non-real adjuncts \ Pada IV. Adhik. I, II, III (1-4 ; 5-6; 7) teach that the pra/zas (by which generic name are denoted the buddhtndriyas, karmen- driyas, and the manas) spring from Brahman ; are eleven in number ; and are of minute size (a;/u). Adhik. IV, V, VI (8; 9-12; 13) inform us also that the mukhya pra^a, i.e. the vital air, is produced from Brahman; that it is a principle distinct from air in general and from the pra^as discussed above ; and that it is minute (a^u). Adhik. VII and VIII (14-16; 17-19) teach that the pra/zas are superintended and guided in their activity by special divinities, and that they are independent principles, not mere modifications of the mukhya pra;za. Adhik. IX (20-2,2) declares that the evolution of names and forms (the namarupavyakara/za) is the work, not of the individual soul, but of the Lord. THIRD ADHYAYA. PAda I. Adhik. I (1-7) teaches that the soul, when passing out of the body at the time of death, remains invested with the subtle material elements (bhutasukshma) which serve as an abode to the pra;zas attached to the soul. Adhik. II (8-1 1) shows that, when the souls of those who had enjoyed the reward of their good works in the moon descend to the earth in order to undergo a new embodi- ment, there cleaves to them a remainder (anuraya) of their 1 Nanu bhrantabrahma^ivavade * py avidyak^/topadhibhedad bhogavya- vasthadaya upapadyanta ata aha, abhasa eva ka.. Akha^aikarasapraka\rama- tratvarupasya svanlpatirodhanapurvakopadhibhedopapadanahetur abhasa eva. Praka^aikasvarupasya prakajatirodhanaw praksLranaja eveti prag evopapaditam. AbhasEi eveti va paY^a/6, tatha sati hetava abhasa^. lx VEDANTA-S<JTRAS. former deeds which determines the nature of the new embodiment. Adhik. Ill (12,-2,1) discusses the fate after death of those whom their good works do not entitle to pass up to the moon. Adhik.
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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