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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Non-Self will be understood more definitely from the following examples.) Extra-personal attributes are superimposed on the Self, if a man considers himself sound and entire, or the contrary, as long as his wife, children, and so on are sound and entire or not. Attri- butes of the body are superimposed on the Self, if a man I ADHYAYA, I PADA, I. thinks of himself (his Self) as stout, lean, fair, as standing, walking, or jumping. Attributes of the sense-organs, if he thinks 'I am mute, or deaf, or one-eyed, or blind.' Attributes of the internal organ when he considers himself subject to desire, intention, doubt, determination, and so on. Thus the producer of the notion of the Ego (i. e. the internal organ) is superimposed on the interior Self, which, in reality, is the witness of all the modifications of the internal organ, and vice versa the interior Self, which is the witness of everything, is superimposed on the internal organ, the senses, and so on. In this way there goes on this natural beginning — and endless superimposition, which appears in the form of wrong conception, is the cause of individual souls appearing as agents and enjoyers (of the results of their actions), and is observed by every one. With a view to freeing one's self from that wrong notion which is the cause of all evil and attaining thereby the knowledge of the absolute unity of the Self the study of the Vedanta-texts is begun. That all the Vedanta-texts have the mentioned purport we shall show in this so-called S&riraka-mim&Ms& 1. Of this Ved&nta-mim&#zs& about to be explained by us the first Sutra is as follows. i. Then therefore the enquiry into Brahman. The word c then ' is here to be taken as denoting imme- diate consecution ; not as indicating the introduction of a new subject to be entered upon ; for the enquiry into Brahman (more literally, the desire of knowing Brahman) is not of that nature 2. Nor has the word ' then ' the sense 1 The Mima/rasd, i. e. the enquiry whose aim it is to show that the embodied Self, i. e. the individual or personal soul is one with Brahman. This Mima^sd being an enquiry into the meaning of the Vedanta-portions of the Veda, it is also called Vedanta-mimawsa\ 2 Nadhik&r&rtha iti. Tatra hetur brahmeti. Asyartha^, kim ayam atha^abdo brahma£-#ane^Mya^ kim v&ntarmtavi^arasya athave^Mvijesha^a^MnasyarambMrtha^. N&dya^ tasya mima/#- sapravartikay&s tadapravartyatvad an&rabhyatvat tasysta /fottaratra IO vedanta-s6tras. of auspiciousness (or blessing) ; for a word of that meaning could not be properly construed as a part of the sentence.
2arasya athave^Mvijesha^a^MnasyarambMrtha^. N&dya^ tasya mima/#- sapravartikay&s tadapravartyatvad an&rabhyatvat tasysta /fottaratra IO vedanta-s6tras. of auspiciousness (or blessing) ; for a word of that meaning could not be properly construed as a part of the sentence. The word 'then' rather acts as an auspicious term by- being pronounced and heard merely, while it denotes at the same time something else, viz. immediate consecution as said above. That the latter is its meaning follows more- over from the circumstance that the relation in which the result stands to the previous topic (viewed as the cause of the result) is non-separate from the relation of immediate consecution x. If, then, the word ' then ' intimates immediate consecution it must be explained on what antecedent the enquiry into Brahman specially depends ; just as the enquiry into active religious duty (which forms the subject of the Purva. Mima^sa) specially depends on the antecedent reading of the Veda. The reading of the Veda indeed is the common antecedent (for those who wish to enter on an enquiry into religious duty as well as for those desirous of knowing Brahman). The special question with regard to the enquiry into Brahman is whether it presupposes as its antecedent the understanding of the acts of religious duty (which is acquired by means of the Purva Mima^sa). To this question we reply in the negative, because for a man who has read the Vedanta-parts of the Veda it is possible to enter on the enquiry into Brahman even before engaging in the enquiry into religious duty. Nor is it the purport of the word ' then ' to indicate order of succession ; a purport which it serves in other passages, as, for instance, in the one enjoining the cutting off of pieces from the heart and other pratyadhikara/zam apratipadanat. Na dvitiyo*tha.rabdenanantar- yoktidvara vmsh/adhiMryasamarparae s&dhana£atush/ayasampan- nana/ra brahmadhitadvi^arayor anarthitvad vi^aranarambhan na £a viHravidhiva^ad adhikari kalpya^ prarambhasyapi tulyatvad adhi- kariwa^ fa vidhyapekshitopadhitvan na trz'tiya^ brahma^Mnasya- nandasakshatkaratvenadhik^ryatvexpyapradhanyad atha^abdasam- bandhat tasman narambharthateti. Ananda Giri. 1 Any relation in which the result, i. e. here the enquiry into Brahman may stand to some antecedent of which it is the effect may be comprised under the relation of anantarya. I ADHYAYA, I PADA, I. II parts of the sacrificial animal1.
3. Ananda Giri. 1 Any relation in which the result, i. e. here the enquiry into Brahman may stand to some antecedent of which it is the effect may be comprised under the relation of anantarya. I ADHYAYA, I PADA, I. II parts of the sacrificial animal1. (For the intimation of order of succession could be intended only if the agent in both cases were the same ; but this is not the case), because there is no proof for assuming the enquiry into religious duty and the enquiry into Brahman to stand in the rela- tion of principal and subordinate matter or the relation of qualification (for a certain act) on the part of the person qualified2; and because the result as well as the object of the enquiry differs in the two cases. The knowledge of active religious duty has for its fruit transitory felicity, and that again depends on the performance of religious acts. The enquiry into Brahman, on the other hand, has for its 1 fruit eternal bliss, and does not depend on the performance J of any acts. Acts of religious duty do not yet exist at the time when they are enquired into, but are something to be accomplished (in the future) ; for they depend on the activity of man. In the Brahma-mima^sa, on the other hand, the object of enquiry, i. e. Brahman, is something already accomplished (existent), — for it is eternal, — and does not depend on human energy. The two enquiries differ moreover in so far as the operation of their respective fundamental texts is concerned. For the fundamental texts on which active religious duty depends convey information to man in so far only as they enjoin on him their own particular subjects (sacrifices, &c.) ; while the fundamental texts about Brahman merely instruct man, without lay- ing on him the injunction of being instructed, instruction being their immediate result. The case is analogous to that of the information regarding objects of sense which ensues as soon as the objects are approximated to the senses. It therefore is requisite that something should be 1 He cuts off from the heart, then from the tongue, then from the breast. 2 Where one action is subordinate to another as, for instance, the offering of the praya^as is to the darjapurwamasa-sacrifice, or where one action qualifies a person for another as, for instance, the offering of the darjapuraamasa qualifies a man for the performance of the Soma-sacriflce, there is unity of the agent, and consequently an inti- mation of the order of succession of the actions is in its right place. 1 2 vedanta-s6tras.
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.
1Non-Self will be understood more definitely from the following examples.) Extra-personal attributes are superimposed on the Self, if a man considers himself sound and entire, or the contrary, as long as his wife, children, and so on are sound and entire or not. Attri- butes of the body are superimposed on the Self, if a man I ADHYAYA, I PADA, I. thinks of himself (his Self) as stout, lean, fair, as standing, walking, or jumping. Attributes of the sense-organs, if he thinks 'I am mute, or deaf, or one-eyed, or blind.' Attributes of the internal organ when he considers himself subject to desire, intention, doubt, determination, and so on. Thus the producer of the notion of the Ego (i. e. the internal organ) is superimposed on the interior Self, which, in reality, is the witness of all the modifications of the internal organ, and vice versa the interior Self, which is the witness of everything, is superimposed on the internal organ, the senses, and so on. In this way there goes on this natural beginning — and endless superimposition, which appears in the form of wrong conception, is the cause of individual souls appearing as agents and enjoyers (of the results of their actions), and is observed by every one. With a view to freeing one's self from that wrong notion which is the cause of all evil and attaining thereby the knowledge of the absolute unity of the Self the study of the Vedanta-texts is begun. That all the Vedanta-texts have the mentioned purport we shall show in this so-called S&riraka-mim&Ms& 1. Of this Ved&nta-mim&#zs& about to be explained by us the first Sutra is as follows. i. Then therefore the enquiry into Brahman. The word c then ' is here to be taken as denoting imme- diate consecution ; not as indicating the introduction of a new subject to be entered upon ; for the enquiry into Brahman (more literally, the desire of knowing Brahman) is not of that nature 2. Nor has the word ' then ' the sense 1 The Mima/rasd, i. e. the enquiry whose aim it is to show that the embodied Self, i. e. the individual or personal soul is one with Brahman. This Mima^sd being an enquiry into the meaning of the Vedanta-portions of the Veda, it is also called Vedanta-mimawsa\ 2 Nadhik&r&rtha iti. Tatra hetur brahmeti. Asyartha^, kim ayam atha^abdo brahma£-#ane^Mya^ kim v&ntarmtavi^arasya athave^Mvijesha^a^MnasyarambMrtha^. N&dya^ tasya mima/#- sapravartikay&s tadapravartyatvad an&rabhyatvat tasysta /fottaratra IO vedanta-s6tras. of auspiciousness (or blessing) ; for a word of that meaning could not be properly construed as a part of the sentence.
2arasya athave^Mvijesha^a^MnasyarambMrtha^. N&dya^ tasya mima/#- sapravartikay&s tadapravartyatvad an&rabhyatvat tasysta /fottaratra IO vedanta-s6tras. of auspiciousness (or blessing) ; for a word of that meaning could not be properly construed as a part of the sentence. The word 'then' rather acts as an auspicious term by- being pronounced and heard merely, while it denotes at the same time something else, viz. immediate consecution as said above. That the latter is its meaning follows more- over from the circumstance that the relation in which the result stands to the previous topic (viewed as the cause of the result) is non-separate from the relation of immediate consecution x. If, then, the word ' then ' intimates immediate consecution it must be explained on what antecedent the enquiry into Brahman specially depends ; just as the enquiry into active religious duty (which forms the subject of the Purva. Mima^sa) specially depends on the antecedent reading of the Veda. The reading of the Veda indeed is the common antecedent (for those who wish to enter on an enquiry into religious duty as well as for those desirous of knowing Brahman). The special question with regard to the enquiry into Brahman is whether it presupposes as its antecedent the understanding of the acts of religious duty (which is acquired by means of the Purva Mima^sa). To this question we reply in the negative, because for a man who has read the Vedanta-parts of the Veda it is possible to enter on the enquiry into Brahman even before engaging in the enquiry into religious duty. Nor is it the purport of the word ' then ' to indicate order of succession ; a purport which it serves in other passages, as, for instance, in the one enjoining the cutting off of pieces from the heart and other pratyadhikara/zam apratipadanat. Na dvitiyo*tha.rabdenanantar- yoktidvara vmsh/adhiMryasamarparae s&dhana£atush/ayasampan- nana/ra brahmadhitadvi^arayor anarthitvad vi^aranarambhan na £a viHravidhiva^ad adhikari kalpya^ prarambhasyapi tulyatvad adhi- kariwa^ fa vidhyapekshitopadhitvan na trz'tiya^ brahma^Mnasya- nandasakshatkaratvenadhik^ryatvexpyapradhanyad atha^abdasam- bandhat tasman narambharthateti. Ananda Giri. 1 Any relation in which the result, i. e. here the enquiry into Brahman may stand to some antecedent of which it is the effect may be comprised under the relation of anantarya. I ADHYAYA, I PADA, I. II parts of the sacrificial animal1.
3. Ananda Giri. 1 Any relation in which the result, i. e. here the enquiry into Brahman may stand to some antecedent of which it is the effect may be comprised under the relation of anantarya. I ADHYAYA, I PADA, I. II parts of the sacrificial animal1. (For the intimation of order of succession could be intended only if the agent in both cases were the same ; but this is not the case), because there is no proof for assuming the enquiry into religious duty and the enquiry into Brahman to stand in the rela- tion of principal and subordinate matter or the relation of qualification (for a certain act) on the part of the person qualified2; and because the result as well as the object of the enquiry differs in the two cases. The knowledge of active religious duty has for its fruit transitory felicity, and that again depends on the performance of religious acts. The enquiry into Brahman, on the other hand, has for its 1 fruit eternal bliss, and does not depend on the performance J of any acts. Acts of religious duty do not yet exist at the time when they are enquired into, but are something to be accomplished (in the future) ; for they depend on the activity of man. In the Brahma-mima^sa, on the other hand, the object of enquiry, i. e. Brahman, is something already accomplished (existent), — for it is eternal, — and does not depend on human energy. The two enquiries differ moreover in so far as the operation of their respective fundamental texts is concerned. For the fundamental texts on which active religious duty depends convey information to man in so far only as they enjoin on him their own particular subjects (sacrifices, &c.) ; while the fundamental texts about Brahman merely instruct man, without lay- ing on him the injunction of being instructed, instruction being their immediate result. The case is analogous to that of the information regarding objects of sense which ensues as soon as the objects are approximated to the senses. It therefore is requisite that something should be 1 He cuts off from the heart, then from the tongue, then from the breast. 2 Where one action is subordinate to another as, for instance, the offering of the praya^as is to the darjapurwamasa-sacrifice, or where one action qualifies a person for another as, for instance, the offering of the darjapuraamasa qualifies a man for the performance of the Soma-sacriflce, there is unity of the agent, and consequently an inti- mation of the order of succession of the actions is in its right place. 1 2 vedanta-s6tras.
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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