Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1atyayo v&, dvitiyapakshe vi^anapadena savikalpapratyayo na grahya^, Brahmavidyabh.). The sazrcskaraskandha comprises passion, aversion, &c, dharma and adharma. — Compare also the Bhamati. — The vi^anaskandha is £itta, the other skandhas £aitta. II ADHYAYA, 2 PADA, 1 8. 403 taken together constitute the basis of all personal exist- ence \ With reference to this doctrine we make the following remarks. — Those two aggregates, constituting two different classes, and having two different causes which the Bauddhas assume, viz. the aggregate of the elements and elementary things whose cause the atoms are, and the aggregate of the five skandhas whose cause the skandhas are, cannot, on Baud- dha principles, be established, i.e. it cannot be explained how the aggregates are brought about. For the parts con- stituting the (material) aggregates are devoid of intelligence, and the kindling (abhi^valana) of intelligence depends on an aggregate of atoms having been brought about previously2. And the Bauddhas do not admit any other permanent intelli- gent being, such as either an enjoying soul or a ruling Lord, which could effect the aggregation of the atoms. Nor can the atoms and skandhas be assumed to enter on activity on their own account ; for that would imply their never ceasing to be active3. Nor can the cause of aggregation be looked for in the so-called abode (i. e. the alayavi^ana-pravaha, the train of self-cognitions); for the latter must be described either as different from the single cognitions or as not dif- ferent from them. (In the former case it is either permanent, and then it is nothing else but the permanent soul of the Vedantins ; or non-permanent ;) then being admitted to be momentary merely, it cannot exercise any influence and cannot therefore be the cause of the motion of the atoms 4. 1 It has to be kept in view that the sarvastitvavadins as well as the other Bauddha sects teach the momentariness (kshamkatva), the eternal flux of everything that exists, and are on that ground controverted by the upholders of the permanent Brahman. 2 Mind, on the Bauddha doctrine, presupposes the existence of an aggregate of atoms, viz. the body. 3 In consequence of which no release could take place. 4 The Brahmavidyabhara/za explains the last clause— from ksha- mkatva^ fa — somewhat differently: Api ka. paramawunam api kshamkatvabhyupagam&n melanazra na sambhavati, paramawunaw melana#z parama/mkriyadhinam, tatha kz. svakriyaw prati parama- numm kara/zatvat kriyapurvaksharce paramazmbhir bhavyam, kriyst D d 2 404 VED ANT A-StJ TR AS.
2fa — somewhat differently: Api ka. paramawunam api kshamkatvabhyupagam&n melanazra na sambhavati, paramawunaw melana#z parama/mkriyadhinam, tatha kz. svakriyaw prati parama- numm kara/zatvat kriyapurvaksharce paramazmbhir bhavyam, kriyst D d 2 404 VED ANT A-StJ TR AS. (And in the latter case we are not further advanced than before.) — For all these reasons the formation of aggregates cannot be accounted for. But without aggregates there would be an end of the stream of mundane existence which presupposes those aggregates. 19. If it be said that (the formation of aggregates may be explained) through (Nescience, &c.) standing in the relation of mutual causality ; we say ' No/ because they merely are the efficient causes of the origin (of the immediately subsequent links). Although there exists no permanent intelligent principle of the nature either of a ruling Lord or an enjoying soul, under whose influence the formation of aggregates could take place, yet the course of mundane existence is rendered possible through the mutual causality1 of Nescience and so on, so that we need not look for any other combining principle. The series beginning with Nescience comprises the fol- lowing members : Nescience, impression, knowledge, name and form, the abode of the six, touch, feeling, desire, activity, birth, species, decay, death, grief, lamentation, pain, mental affliction, and the like2. All these terms con- jrayataya kriyaksha?ze*pi tesham avasthanam apekshitam evam melanakshane*pi, nahi melanajrayasyabhave melanarupa prav/7'ttir upapadyate, tatM ka sthiraparama^usadhyd melanarupa pmvrzttiA kathazrc tesham ksha^ikatve bhavet. — Ananda Giri also divides and translates differently from the translation in the text. 1 The kdra^atvdt of *Sankara explains the pratyayatvat of the Sutra ; karyaw praty ayate ^anakatvena gaM/$ati. 2 The commentators agree on the whole in their explanations of the terms of this series. — The following is the substance of the comment of the Brahmavidyabhara^a : Nescience is the error of considering that which is momentary, impure, &c. to be permanent, pure, &c. — Impression (affection, sa^skara) comprises desire, aversion, &c, and the activity caused by them. — Knowledge (vi^Tzana) is the self-consciousness (aham ity alayavi^dnasya vn'ttilabha^) springing up in the embryo. — Name and form is the rudimentary flake- or bubble-like condition of the embryo. — The II ADHYAYA, 2 PADA, 1 9. 405 stitute a chain of causes and are as such spoken of in the Bauddha system, sometimes cursorily, sometimes at length.
3ging up in the embryo. — Name and form is the rudimentary flake- or bubble-like condition of the embryo. — The II ADHYAYA, 2 PADA, 1 9. 405 stitute a chain of causes and are as such spoken of in the Bauddha system, sometimes cursorily, sometimes at length. They are, moreover, all acknowledged as existing, not by the Bauddhas only, but by the followers of all systems. And as the cycles of Nescience, &c. forming uninterrupted chains of causes and effects revolve unceasingly like water- wheels, the existence of the aggregates (which constitute bodies and minds) must needs be assumed, as without such Nescience and so on could not take place. This argumentation of the Bauddha we are unable to accept, because it merely assigns efficient causes for the origination of the members of the series, but does not intimate an efficient cause for the formation of the aggre- gates. If the Bauddha reminds us of the statement made above that the existence of aggregates must needs be inferred from the existence of Nescience and so on, we point out that, if he means thereby that Nescience and so on cannot exist without aggregates and hence require the existence of such, it remains to assign an efficient cause for the formation of the aggregates. But, as we have already shown — when examining the Vaii-eshika doctrine — that the formation of aggregates cannot be accounted for even on the assumption of permanent atoms and individual souls in abode of the six (sha^/ayatana) is the further developed stage of the embryo in which the latter is the abode of the six senses. — Touch (sparja) is the sensations of cold, warmth, &c. on the embryo's part. — Feeling (vedana) the sensations of pleasure and pain resulting therefrom. — Desire (trzsh/za) is the wish to enjoy the pleasurable sensations and to shun the painful ones. — Activity (upadana) is the effort resulting from desire. — Birth is the passing out from the uterus.— Species (g&ti) is the class of beings to which the new-born creature belongs. — Decay (gzri). — Death (mara/zam) is explained as the condition of the creature when about to die (mumursha). — Grief (joka) the frustration of wishes connected therewith. — Lament (paridevanam) the lamentations on that ac- count.— Pain (du/^kha) is such pain as caused by the five senses. — Durmanas is mental affliction. — The ' and the like ' implies death, the departure to another world and the subsequent return from there. 406 VEDANTA-StJTRAS.
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.
1atyayo v&, dvitiyapakshe vi^anapadena savikalpapratyayo na grahya^, Brahmavidyabh.). The sazrcskaraskandha comprises passion, aversion, &c, dharma and adharma. — Compare also the Bhamati. — The vi^anaskandha is £itta, the other skandhas £aitta. II ADHYAYA, 2 PADA, 1 8. 403 taken together constitute the basis of all personal exist- ence \ With reference to this doctrine we make the following remarks. — Those two aggregates, constituting two different classes, and having two different causes which the Bauddhas assume, viz. the aggregate of the elements and elementary things whose cause the atoms are, and the aggregate of the five skandhas whose cause the skandhas are, cannot, on Baud- dha principles, be established, i.e. it cannot be explained how the aggregates are brought about. For the parts con- stituting the (material) aggregates are devoid of intelligence, and the kindling (abhi^valana) of intelligence depends on an aggregate of atoms having been brought about previously2. And the Bauddhas do not admit any other permanent intelli- gent being, such as either an enjoying soul or a ruling Lord, which could effect the aggregation of the atoms. Nor can the atoms and skandhas be assumed to enter on activity on their own account ; for that would imply their never ceasing to be active3. Nor can the cause of aggregation be looked for in the so-called abode (i. e. the alayavi^ana-pravaha, the train of self-cognitions); for the latter must be described either as different from the single cognitions or as not dif- ferent from them. (In the former case it is either permanent, and then it is nothing else but the permanent soul of the Vedantins ; or non-permanent ;) then being admitted to be momentary merely, it cannot exercise any influence and cannot therefore be the cause of the motion of the atoms 4. 1 It has to be kept in view that the sarvastitvavadins as well as the other Bauddha sects teach the momentariness (kshamkatva), the eternal flux of everything that exists, and are on that ground controverted by the upholders of the permanent Brahman. 2 Mind, on the Bauddha doctrine, presupposes the existence of an aggregate of atoms, viz. the body. 3 In consequence of which no release could take place. 4 The Brahmavidyabhara/za explains the last clause— from ksha- mkatva^ fa — somewhat differently: Api ka. paramawunam api kshamkatvabhyupagam&n melanazra na sambhavati, paramawunaw melana#z parama/mkriyadhinam, tatha kz. svakriyaw prati parama- numm kara/zatvat kriyapurvaksharce paramazmbhir bhavyam, kriyst D d 2 404 VED ANT A-StJ TR AS.
2fa — somewhat differently: Api ka. paramawunam api kshamkatvabhyupagam&n melanazra na sambhavati, paramawunaw melana#z parama/mkriyadhinam, tatha kz. svakriyaw prati parama- numm kara/zatvat kriyapurvaksharce paramazmbhir bhavyam, kriyst D d 2 404 VED ANT A-StJ TR AS. (And in the latter case we are not further advanced than before.) — For all these reasons the formation of aggregates cannot be accounted for. But without aggregates there would be an end of the stream of mundane existence which presupposes those aggregates. 19. If it be said that (the formation of aggregates may be explained) through (Nescience, &c.) standing in the relation of mutual causality ; we say ' No/ because they merely are the efficient causes of the origin (of the immediately subsequent links). Although there exists no permanent intelligent principle of the nature either of a ruling Lord or an enjoying soul, under whose influence the formation of aggregates could take place, yet the course of mundane existence is rendered possible through the mutual causality1 of Nescience and so on, so that we need not look for any other combining principle. The series beginning with Nescience comprises the fol- lowing members : Nescience, impression, knowledge, name and form, the abode of the six, touch, feeling, desire, activity, birth, species, decay, death, grief, lamentation, pain, mental affliction, and the like2. All these terms con- jrayataya kriyaksha?ze*pi tesham avasthanam apekshitam evam melanakshane*pi, nahi melanajrayasyabhave melanarupa prav/7'ttir upapadyate, tatM ka sthiraparama^usadhyd melanarupa pmvrzttiA kathazrc tesham ksha^ikatve bhavet. — Ananda Giri also divides and translates differently from the translation in the text. 1 The kdra^atvdt of *Sankara explains the pratyayatvat of the Sutra ; karyaw praty ayate ^anakatvena gaM/$ati. 2 The commentators agree on the whole in their explanations of the terms of this series. — The following is the substance of the comment of the Brahmavidyabhara^a : Nescience is the error of considering that which is momentary, impure, &c. to be permanent, pure, &c. — Impression (affection, sa^skara) comprises desire, aversion, &c, and the activity caused by them. — Knowledge (vi^Tzana) is the self-consciousness (aham ity alayavi^dnasya vn'ttilabha^) springing up in the embryo. — Name and form is the rudimentary flake- or bubble-like condition of the embryo. — The II ADHYAYA, 2 PADA, 1 9. 405 stitute a chain of causes and are as such spoken of in the Bauddha system, sometimes cursorily, sometimes at length.
3ging up in the embryo. — Name and form is the rudimentary flake- or bubble-like condition of the embryo. — The II ADHYAYA, 2 PADA, 1 9. 405 stitute a chain of causes and are as such spoken of in the Bauddha system, sometimes cursorily, sometimes at length. They are, moreover, all acknowledged as existing, not by the Bauddhas only, but by the followers of all systems. And as the cycles of Nescience, &c. forming uninterrupted chains of causes and effects revolve unceasingly like water- wheels, the existence of the aggregates (which constitute bodies and minds) must needs be assumed, as without such Nescience and so on could not take place. This argumentation of the Bauddha we are unable to accept, because it merely assigns efficient causes for the origination of the members of the series, but does not intimate an efficient cause for the formation of the aggre- gates. If the Bauddha reminds us of the statement made above that the existence of aggregates must needs be inferred from the existence of Nescience and so on, we point out that, if he means thereby that Nescience and so on cannot exist without aggregates and hence require the existence of such, it remains to assign an efficient cause for the formation of the aggregates. But, as we have already shown — when examining the Vaii-eshika doctrine — that the formation of aggregates cannot be accounted for even on the assumption of permanent atoms and individual souls in abode of the six (sha^/ayatana) is the further developed stage of the embryo in which the latter is the abode of the six senses. — Touch (sparja) is the sensations of cold, warmth, &c. on the embryo's part. — Feeling (vedana) the sensations of pleasure and pain resulting therefrom. — Desire (trzsh/za) is the wish to enjoy the pleasurable sensations and to shun the painful ones. — Activity (upadana) is the effort resulting from desire. — Birth is the passing out from the uterus.— Species (g&ti) is the class of beings to which the new-born creature belongs. — Decay (gzri). — Death (mara/zam) is explained as the condition of the creature when about to die (mumursha). — Grief (joka) the frustration of wishes connected therewith. — Lament (paridevanam) the lamentations on that ac- count.— Pain (du/^kha) is such pain as caused by the five senses. — Durmanas is mental affliction. — The ' and the like ' implies death, the departure to another world and the subsequent return from there. 406 VEDANTA-StJTRAS.
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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