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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1sent existence of the devotee depends. Adhik. XII (16, 17). — From the rule enunciated in Adhik. X are excepted such sacrificial performances as are enjoined permanently (nitya) : so, for instance, the agnihotra, for they promote the origination of knowledge. Adhik. XIII (18), — The origination of knowledge is promoted also by such sacrificial works as are not accom- panied with the knowledge of the upasanas referring to the different members of those works. Adhik. XIV (19). — The arabdhakarya works have to be worked out fully by the fruition of their effects ; whereupon the vidvan becomes united with Brahman. — The ' bhoga ' of the Sutra is, according to vSahkara, restricted to the present existence of the devotee, since the complete know- ledge obtained by him destroys the nescience which other- wise would lead to future embodiments. According to Ramanu^a a number of embodied existences may have to be gone through before the effects of the arabdhakarya works are exhausted, Pada II. This and the two remaining padas of the fourth adhyaya describe the fate of the vidvan after death. According to vSankara we have to distinguish the vidvan who possesses the highest knowledge, viz. that he is one with the highest 1 Nanu vidushoxpi setikartavyatakopasananirvrzttaye vWshfyannadiphala- nisltfany eva kathaw tesham virodhad vina^a u>£yate. Tatraha pate tv iti. .Sarirapate tu tesham vinasa/i j-arirapatad urdhvaw tu vidyanuguwadmh^a- phalani sukn'tani na-syantity artha/£. INTRODUCTION. lxxix Brahman, and the vidvan who knows only the lower Brah- man, and have to refer certain Sutras to the former and others to the latter. According to Rctmclnu^a the vidvan is one only. Adhik. I, II, III (1-6).— On the death of the vidvan (i.e. of him who possesses the lower knowledge, according to 5ankara) his senses are merged in the manas, the manas in the chief vital air (prd^a), the vital air in the individual soul (^iva), the soul in the subtle elements. — According to R&m&niig-a the combination (sampatti) of the senses with the manas, &c. is a mere conjunction (sa/^yoga), not a merging (lay a). Adhik. IV (7). — The vidvan (i.e. according to Sankara, he who possesses the lower knowledge) and the avidv&n, i.e. he who does not possess any knowledge of Brahman, pass through the same stages (i.e. those described hitherto) up to the entrance of the soul, together with the subtle elements, and so on into the n&dis.
2who possesses the lower knowledge) and the avidv&n, i.e. he who does not possess any knowledge of Brahman, pass through the same stages (i.e. those described hitherto) up to the entrance of the soul, together with the subtle elements, and so on into the n&dis. — The vidv&n also remains connected with the subtle elements because he has not yet completely destroyed avidya, so that the immor- tality which Scripture ascribes to him (amr/tatva;/z hi vidvan abhya^nute) is only a relative one. — Ramanu^-a quotes the following text regarding the immortality of the vidvan : c Yad& sarve pramu^yante k&ma ye*sya hrz'di sthita^ atha martyo * mrito bhavaty atra brahma sama^nute/ and explains that the immortality which is here ascribed to the vidvan as soon as he abandons all desires can only mean the destruction— mentioned in the preceding pada — • of all the effects of good and evil works, while the ' reaching of Brahman ' can only refer to the intuition of Brahman vouchsafed to the meditating devotee. Adhik. V (8-li) raises, according to 6ankara, the ques- tion whether the subtle elements of which Scripture says that they are combined with the highest deity (te^-a^ parasyaw devatay&m) are completely merged in the latter or not. The answer is that a complete absorption of the elements takes place only when final emancipation is reached ; that, on the other hand, as long as the sa^sara state lasts, the elements, although somehow combined with lxxx VEDANTA-S^TRAS. Brahman, remain distinct so as to be able to form new bodies for the soul. According to Ramanu^a the Sutras 8-n do not con- stitute a new adhikara«a, but continue the discussion of the point mooted in 7. The immortality there spoken of does not imply the separation of the soul from the body, * because Scripture declares sa#/sara, i. e. embodiedness up to the reaching of Brahman ' (tasya tavad eva kiratn y&van na vimokshye atha sampatsye) (8). — That the soul after having departed from the gross body is not disconnected from the subtle elements, is also proved hereby, that the subtle body accompanies it, as is observed from authority1 (9). — Hence the immortality referred to in the scriptural passage quoted is not effected by means of the total destruction of the body (10). Adhik. VI (13-14) is of special importance. — According to Sankara the Sfitras now turn from the discussion of the departure of him who possesses the lower knowledge only to the consideration of what becomes of him who has reached the higher knowledge.
3ody (10). Adhik. VI (13-14) is of special importance. — According to Sankara the Sfitras now turn from the discussion of the departure of him who possesses the lower knowledge only to the consideration of what becomes of him who has reached the higher knowledge. So far it has been taught that in the case of relative immortality (ensuing on the apara vidya) the subtle elements, together with the senses and so on, depart from the body of the dying devotee ; this implies at the same time that they do not depart from the body of the dying sage who knows himself to be one with Brahman. < — Against this latter implied doctrine Sutra 12 is supposed to formulate an objection. ' If it be said that the departure of the pra^as from the body of the dying sage is denied (viz. in Bri. Up. IV, 4, 5, na tasya pra^a utkramanti, of him the pra/zas do not pass out) ; we reply that in that passage the genitive "tasya" has the sense of the ablative "tasmat," so that the sense of the passage is, " from him, i.e. from the gtva, of the dying sage, the pra^as do not depart, but remain with it." ' — This objection 5ankara supposes to be disposed of in Sutra 13. 'By some there is given a clear denial of the departure of the pra^as in the case of the 1 Upalabhyate hi devayanena pantha ga.kMa.to vidushas tam pratibruyat satyam brfiyad iti ^andramasa sawvadava/^anena jarirasadbhava^, aiak sukshma- jariram anuvartate. INTRODUCTION. 1 XXXI dying sage,' viz. in the passage Bri. Up. Ill, 2, 11, where Ya^Tzavalkya instructs Artabhaga that, when this man dies, the pra/zas do not depart from it (asmat ; the context showing that asmat means ' from it/ viz. from the body, and not ' from him,' viz. the £"iva). — The same view is, moreover, confirmed by Smrz'ti passages. According to R&manu£*a the three Sutras forming vSari- kara's sixth adhikara^a do not constitute a new adhikara^a at all, and, moreover, have to be combined into two Sutras. The topic continuing to be discussed is the utkranti of the vidvan. If, Sutra 12 says, the utkranti of the pra/zas is not admitted, on the ground of the denial supposed to be contained in Bri. Up. IV, 4, 5 ; the reply is that the sense of the tasya there is £ jarirat ' (so that the passage means, ' from him, i. e. the £"iva, the pra^as do not depart ') ; for this is clearly shown by the reading of some, viz.
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.
1sent existence of the devotee depends. Adhik. XII (16, 17). — From the rule enunciated in Adhik. X are excepted such sacrificial performances as are enjoined permanently (nitya) : so, for instance, the agnihotra, for they promote the origination of knowledge. Adhik. XIII (18), — The origination of knowledge is promoted also by such sacrificial works as are not accom- panied with the knowledge of the upasanas referring to the different members of those works. Adhik. XIV (19). — The arabdhakarya works have to be worked out fully by the fruition of their effects ; whereupon the vidvan becomes united with Brahman. — The ' bhoga ' of the Sutra is, according to vSahkara, restricted to the present existence of the devotee, since the complete know- ledge obtained by him destroys the nescience which other- wise would lead to future embodiments. According to Ramanu^a a number of embodied existences may have to be gone through before the effects of the arabdhakarya works are exhausted, Pada II. This and the two remaining padas of the fourth adhyaya describe the fate of the vidvan after death. According to vSankara we have to distinguish the vidvan who possesses the highest knowledge, viz. that he is one with the highest 1 Nanu vidushoxpi setikartavyatakopasananirvrzttaye vWshfyannadiphala- nisltfany eva kathaw tesham virodhad vina^a u>£yate. Tatraha pate tv iti. .Sarirapate tu tesham vinasa/i j-arirapatad urdhvaw tu vidyanuguwadmh^a- phalani sukn'tani na-syantity artha/£. INTRODUCTION. lxxix Brahman, and the vidvan who knows only the lower Brah- man, and have to refer certain Sutras to the former and others to the latter. According to Rctmclnu^a the vidvan is one only. Adhik. I, II, III (1-6).— On the death of the vidvan (i.e. of him who possesses the lower knowledge, according to 5ankara) his senses are merged in the manas, the manas in the chief vital air (prd^a), the vital air in the individual soul (^iva), the soul in the subtle elements. — According to R&m&niig-a the combination (sampatti) of the senses with the manas, &c. is a mere conjunction (sa/^yoga), not a merging (lay a). Adhik. IV (7). — The vidvan (i.e. according to Sankara, he who possesses the lower knowledge) and the avidv&n, i.e. he who does not possess any knowledge of Brahman, pass through the same stages (i.e. those described hitherto) up to the entrance of the soul, together with the subtle elements, and so on into the n&dis.
2who possesses the lower knowledge) and the avidv&n, i.e. he who does not possess any knowledge of Brahman, pass through the same stages (i.e. those described hitherto) up to the entrance of the soul, together with the subtle elements, and so on into the n&dis. — The vidv&n also remains connected with the subtle elements because he has not yet completely destroyed avidya, so that the immor- tality which Scripture ascribes to him (amr/tatva;/z hi vidvan abhya^nute) is only a relative one. — Ramanu^-a quotes the following text regarding the immortality of the vidvan : c Yad& sarve pramu^yante k&ma ye*sya hrz'di sthita^ atha martyo * mrito bhavaty atra brahma sama^nute/ and explains that the immortality which is here ascribed to the vidvan as soon as he abandons all desires can only mean the destruction— mentioned in the preceding pada — • of all the effects of good and evil works, while the ' reaching of Brahman ' can only refer to the intuition of Brahman vouchsafed to the meditating devotee. Adhik. V (8-li) raises, according to 6ankara, the ques- tion whether the subtle elements of which Scripture says that they are combined with the highest deity (te^-a^ parasyaw devatay&m) are completely merged in the latter or not. The answer is that a complete absorption of the elements takes place only when final emancipation is reached ; that, on the other hand, as long as the sa^sara state lasts, the elements, although somehow combined with lxxx VEDANTA-S^TRAS. Brahman, remain distinct so as to be able to form new bodies for the soul. According to Ramanu^a the Sutras 8-n do not con- stitute a new adhikara«a, but continue the discussion of the point mooted in 7. The immortality there spoken of does not imply the separation of the soul from the body, * because Scripture declares sa#/sara, i. e. embodiedness up to the reaching of Brahman ' (tasya tavad eva kiratn y&van na vimokshye atha sampatsye) (8). — That the soul after having departed from the gross body is not disconnected from the subtle elements, is also proved hereby, that the subtle body accompanies it, as is observed from authority1 (9). — Hence the immortality referred to in the scriptural passage quoted is not effected by means of the total destruction of the body (10). Adhik. VI (13-14) is of special importance. — According to Sankara the Sfitras now turn from the discussion of the departure of him who possesses the lower knowledge only to the consideration of what becomes of him who has reached the higher knowledge.
3ody (10). Adhik. VI (13-14) is of special importance. — According to Sankara the Sfitras now turn from the discussion of the departure of him who possesses the lower knowledge only to the consideration of what becomes of him who has reached the higher knowledge. So far it has been taught that in the case of relative immortality (ensuing on the apara vidya) the subtle elements, together with the senses and so on, depart from the body of the dying devotee ; this implies at the same time that they do not depart from the body of the dying sage who knows himself to be one with Brahman. < — Against this latter implied doctrine Sutra 12 is supposed to formulate an objection. ' If it be said that the departure of the pra^as from the body of the dying sage is denied (viz. in Bri. Up. IV, 4, 5, na tasya pra^a utkramanti, of him the pra/zas do not pass out) ; we reply that in that passage the genitive "tasya" has the sense of the ablative "tasmat," so that the sense of the passage is, " from him, i.e. from the gtva, of the dying sage, the pra^as do not depart, but remain with it." ' — This objection 5ankara supposes to be disposed of in Sutra 13. 'By some there is given a clear denial of the departure of the pra^as in the case of the 1 Upalabhyate hi devayanena pantha ga.kMa.to vidushas tam pratibruyat satyam brfiyad iti ^andramasa sawvadava/^anena jarirasadbhava^, aiak sukshma- jariram anuvartate. INTRODUCTION. 1 XXXI dying sage,' viz. in the passage Bri. Up. Ill, 2, 11, where Ya^Tzavalkya instructs Artabhaga that, when this man dies, the pra/zas do not depart from it (asmat ; the context showing that asmat means ' from it/ viz. from the body, and not ' from him,' viz. the £"iva). — The same view is, moreover, confirmed by Smrz'ti passages. According to R&manu£*a the three Sutras forming vSari- kara's sixth adhikara^a do not constitute a new adhikara^a at all, and, moreover, have to be combined into two Sutras. The topic continuing to be discussed is the utkranti of the vidvan. If, Sutra 12 says, the utkranti of the pra/zas is not admitted, on the ground of the denial supposed to be contained in Bri. Up. IV, 4, 5 ; the reply is that the sense of the tasya there is £ jarirat ' (so that the passage means, ' from him, i. e. the £"iva, the pra^as do not depart ') ; for this is clearly shown by the reading of some, viz.
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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