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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1DA, II. 63 this life' (Kh. Up. Ill, 14, 1). Smrzti also makes an analo- gous statement, ' Remembering whatever form of being he leaves this body in the end, into that form he enters, being impressed with it through his constant meditation' (Bha. GitaVIII, 6). Although one and the same Self is hidden in all beings movable as well as immovable, yet owing to the gradual rise of excellence of the minds which form the limiting conditions (of the Self), Scripture declares that the Self, although eternally unchanging and uniform, reveals itself1 in a graduated series of beings, and so appears in forms of various dignity and power; compare, for instance (Ait. Ar. II, 3, 2, 1), ' He who knows the higher manifestation of the Self in him V &c. Similarly Smriti remarks, ' Whatever being there is of power, splendour or might, know it to have sprung from portions of my glory ' (Bha. Gita X, 41) ; a passage declaring that wherever there is an excess of power and so on, there the Lord is to be worshipped. Accordingly here (i. e. in the Sutras) also the teacher will show that the golden person in the disc of the Sun is the highest Self, on ac- count of an indicating sign, viz. the circumstance of his being unconnected with any evil (Ved. Su. 1, 1,20) ; the same is to be observed with regard to 1, 1, 22 and other Sutras. And, again, an enquiry will have to be undertaken into the meaning of the texts, in order that a settled conclusion may be reached concerning that knowledge of the Self which leads to instan- taneous release ; for although that knowledge is conveyed by means of various limiting conditions, yet no special con- nexion with limiting conditions is intended to be intimated, in consequence of which there arises a doubt whether it (the 1 Ananda Giri reads avish/asya for avishkr/tasya. 2 Cp. the entire passage. All things are manifestations of the highest Self under certain limiting conditions, but occupying differ- ent places in an ascending scale. In unsentient things, stones, &c. only the satt&, the quality of being manifests itself; in plants, animals, and men the Self manifests itself through the vital sap ; in animals and men there is understanding; higher thought in man alone. 64 VEDANTA-S^TRAS. knowledge) has the higher or the lower Brahman for its object ; so, for instance, in the case of Sutra I, i, 1 2 1. From all this it appears that the following part of the 6astra has a special object of its own, viz.
2ought in man alone. 64 VEDANTA-S^TRAS. knowledge) has the higher or the lower Brahman for its object ; so, for instance, in the case of Sutra I, i, 1 2 1. From all this it appears that the following part of the 6astra has a special object of its own, viz. to show that the Vedanta- texts teach, on the one hand, Brahman as connected with limiting conditions and forming an object of devotion, and on the other hand> as being free from the connexion with such conditions and constituting an object of knowledge. The refutation, moreover, of non-intelligent causes different from Brahman, which in I,- 1 , 10 was based on the uniformity of the meaning of the Vedanta-texts, will be further detailed by the Sutrakara, who, while explaining additional passages relating to Brahman, will preclude all causes of a nature opposite to that of Brahman. 12. (The Self) consisting of bliss (is the highest Self) on account of the repetition (of the word "bliss/ as denoting the highest Self). The Taittiriya-upanishad (II, 1-5), after having enume- rated the Self consisting of food, the Self consisting of the vital airs, the Self consisting of mind, and the Self consisting of understanding, says, ' Different from this which consists of understanding is the other inner Self which consists of bliss.' Here the doubt arises whether the phrase, * that which con- sists of bliss/ denotes the highest Brahman of which it had been said previously, that ' It is true Being, Knowledge, with- out end/ or something different from Brahman, just as the 1 Ananda Giri on the preceding passage beginning from 'thus here also :' na kevalazra dvaividhyam brahmawa^ jrutismrz'tyor eva siddhazrc kim tu sutrakrz'to*pi matam ity dha, evam iti, .rrutismrz'tyor iva prakrzte*pi jastre dvairupyam brahmawo bhavati ; tatra sopa- dhikabrahmavishayam antastaddharmadhikara/zam udaharati adi- tyeti ; uktanyayazrc tulyade^eshu prasarayati evam iti ; sopadhikopa- dejavan nirupadhikopade^aztf danayati evam ityadina, atma^anaw ninzetavyam iti sambandha^ ; niraayaprasangam aha pareti ; an- namay&dyupadhidv&roktasya katham paravidyavishayatva/# tatraha up&dhiti ; nirwayakramam dha v&kyeti, ukt&rtham adhikara«aw kvd- stity &sankyokta#z yatheti. I ADHYAYA, I PADA, 12, 65 Self consisting of food, &c., is different from it. — The purvapakshin maintains that the Self consisting of bliss is a secondary (not the principal) Self, and something different from Brahman ; as it forms a link in a series of Selfs, beginning with the Self consisting of food, which all are not the principal Self.
3e purvapakshin maintains that the Self consisting of bliss is a secondary (not the principal) Self, and something different from Brahman ; as it forms a link in a series of Selfs, beginning with the Self consisting of food, which all are not the principal Self. To the objection that even thus the Self consisting of bliss may be considered as the primary Self, since it is stated to be the innermost of all, he replies that this cannot be admitted, because the Self of bliss is declared to have joy and so on for its limbs, and because it is said to be embodied. If it were identical with the primary Self, joy and the like would not touch it ; but the text expressly says * Joy is its head ;' and about its being em- bodied we read, c Of that former one this one is the em- bodied Self (Taitt. Up. II, 6), i.e. of that former Self of Understanding this Self of bliss is the embodied Self. And of what is embodied, the contact with joy and pain cannot be prevented. Therefore the Self which consists of bliss is nothing but the transmigrating Soul. To this reasoning we make the following reply : — By the Self consisting of bliss we have to understand the highest Self, Von account of repetition.' For the word ' bliss' is repeatedly applied to the highest Self. So Taitt. Up. II, 7, where, after the clause * That is flavour ' — which refers back to the Self consisting of bliss, and declares it to be of the nature of flavour — we read, 'For only after having perceived flavour can any one perceive delight. Who could breathe, who could breathe forth if that Bliss existed not in the ether (of the heart) ? For he alone causes blessedness ;' and again, II, 8, 'Now this is an examination of Bliss;' ' He reaches that Self consisting of Bliss ; ' and again, II, 9, ' He who knows the Bliss of Brahman fears nothing;' and in addition, ' He understood that Bliss is Brahman ' (III, 6). And in another scriptural passage also (Bri. Up. Ill, 9, 28), ' Knowledge and bliss is Brahman/ we see the word ' bliss ' applied just to Brahman. As, therefore, the word l bliss ' is repeatedly used with reference to Brahman, we conclude that the Self consisting of bliss is Brahman also. The objection that the Self consisting of bliss can only denote [34] F 66 VEDANTA-stjTRAS. the secondary Self (the Sa^sarin), because it forms a link in a series of secondary Serfs, beginning with the one consisting of food, is of no force, for the reason that the Self consisting of bliss is the innermost of all.
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.
1DA, II. 63 this life' (Kh. Up. Ill, 14, 1). Smrzti also makes an analo- gous statement, ' Remembering whatever form of being he leaves this body in the end, into that form he enters, being impressed with it through his constant meditation' (Bha. GitaVIII, 6). Although one and the same Self is hidden in all beings movable as well as immovable, yet owing to the gradual rise of excellence of the minds which form the limiting conditions (of the Self), Scripture declares that the Self, although eternally unchanging and uniform, reveals itself1 in a graduated series of beings, and so appears in forms of various dignity and power; compare, for instance (Ait. Ar. II, 3, 2, 1), ' He who knows the higher manifestation of the Self in him V &c. Similarly Smriti remarks, ' Whatever being there is of power, splendour or might, know it to have sprung from portions of my glory ' (Bha. Gita X, 41) ; a passage declaring that wherever there is an excess of power and so on, there the Lord is to be worshipped. Accordingly here (i. e. in the Sutras) also the teacher will show that the golden person in the disc of the Sun is the highest Self, on ac- count of an indicating sign, viz. the circumstance of his being unconnected with any evil (Ved. Su. 1, 1,20) ; the same is to be observed with regard to 1, 1, 22 and other Sutras. And, again, an enquiry will have to be undertaken into the meaning of the texts, in order that a settled conclusion may be reached concerning that knowledge of the Self which leads to instan- taneous release ; for although that knowledge is conveyed by means of various limiting conditions, yet no special con- nexion with limiting conditions is intended to be intimated, in consequence of which there arises a doubt whether it (the 1 Ananda Giri reads avish/asya for avishkr/tasya. 2 Cp. the entire passage. All things are manifestations of the highest Self under certain limiting conditions, but occupying differ- ent places in an ascending scale. In unsentient things, stones, &c. only the satt&, the quality of being manifests itself; in plants, animals, and men the Self manifests itself through the vital sap ; in animals and men there is understanding; higher thought in man alone. 64 VEDANTA-S^TRAS. knowledge) has the higher or the lower Brahman for its object ; so, for instance, in the case of Sutra I, i, 1 2 1. From all this it appears that the following part of the 6astra has a special object of its own, viz.
2ought in man alone. 64 VEDANTA-S^TRAS. knowledge) has the higher or the lower Brahman for its object ; so, for instance, in the case of Sutra I, i, 1 2 1. From all this it appears that the following part of the 6astra has a special object of its own, viz. to show that the Vedanta- texts teach, on the one hand, Brahman as connected with limiting conditions and forming an object of devotion, and on the other hand> as being free from the connexion with such conditions and constituting an object of knowledge. The refutation, moreover, of non-intelligent causes different from Brahman, which in I,- 1 , 10 was based on the uniformity of the meaning of the Vedanta-texts, will be further detailed by the Sutrakara, who, while explaining additional passages relating to Brahman, will preclude all causes of a nature opposite to that of Brahman. 12. (The Self) consisting of bliss (is the highest Self) on account of the repetition (of the word "bliss/ as denoting the highest Self). The Taittiriya-upanishad (II, 1-5), after having enume- rated the Self consisting of food, the Self consisting of the vital airs, the Self consisting of mind, and the Self consisting of understanding, says, ' Different from this which consists of understanding is the other inner Self which consists of bliss.' Here the doubt arises whether the phrase, * that which con- sists of bliss/ denotes the highest Brahman of which it had been said previously, that ' It is true Being, Knowledge, with- out end/ or something different from Brahman, just as the 1 Ananda Giri on the preceding passage beginning from 'thus here also :' na kevalazra dvaividhyam brahmawa^ jrutismrz'tyor eva siddhazrc kim tu sutrakrz'to*pi matam ity dha, evam iti, .rrutismrz'tyor iva prakrzte*pi jastre dvairupyam brahmawo bhavati ; tatra sopa- dhikabrahmavishayam antastaddharmadhikara/zam udaharati adi- tyeti ; uktanyayazrc tulyade^eshu prasarayati evam iti ; sopadhikopa- dejavan nirupadhikopade^aztf danayati evam ityadina, atma^anaw ninzetavyam iti sambandha^ ; niraayaprasangam aha pareti ; an- namay&dyupadhidv&roktasya katham paravidyavishayatva/# tatraha up&dhiti ; nirwayakramam dha v&kyeti, ukt&rtham adhikara«aw kvd- stity &sankyokta#z yatheti. I ADHYAYA, I PADA, 12, 65 Self consisting of food, &c., is different from it. — The purvapakshin maintains that the Self consisting of bliss is a secondary (not the principal) Self, and something different from Brahman ; as it forms a link in a series of Selfs, beginning with the Self consisting of food, which all are not the principal Self.
3e purvapakshin maintains that the Self consisting of bliss is a secondary (not the principal) Self, and something different from Brahman ; as it forms a link in a series of Selfs, beginning with the Self consisting of food, which all are not the principal Self. To the objection that even thus the Self consisting of bliss may be considered as the primary Self, since it is stated to be the innermost of all, he replies that this cannot be admitted, because the Self of bliss is declared to have joy and so on for its limbs, and because it is said to be embodied. If it were identical with the primary Self, joy and the like would not touch it ; but the text expressly says * Joy is its head ;' and about its being em- bodied we read, c Of that former one this one is the em- bodied Self (Taitt. Up. II, 6), i.e. of that former Self of Understanding this Self of bliss is the embodied Self. And of what is embodied, the contact with joy and pain cannot be prevented. Therefore the Self which consists of bliss is nothing but the transmigrating Soul. To this reasoning we make the following reply : — By the Self consisting of bliss we have to understand the highest Self, Von account of repetition.' For the word ' bliss' is repeatedly applied to the highest Self. So Taitt. Up. II, 7, where, after the clause * That is flavour ' — which refers back to the Self consisting of bliss, and declares it to be of the nature of flavour — we read, 'For only after having perceived flavour can any one perceive delight. Who could breathe, who could breathe forth if that Bliss existed not in the ether (of the heart) ? For he alone causes blessedness ;' and again, II, 8, 'Now this is an examination of Bliss;' ' He reaches that Self consisting of Bliss ; ' and again, II, 9, ' He who knows the Bliss of Brahman fears nothing;' and in addition, ' He understood that Bliss is Brahman ' (III, 6). And in another scriptural passage also (Bri. Up. Ill, 9, 28), ' Knowledge and bliss is Brahman/ we see the word ' bliss ' applied just to Brahman. As, therefore, the word l bliss ' is repeatedly used with reference to Brahman, we conclude that the Self consisting of bliss is Brahman also. The objection that the Self consisting of bliss can only denote [34] F 66 VEDANTA-stjTRAS. the secondary Self (the Sa^sarin), because it forms a link in a series of secondary Serfs, beginning with the one consisting of food, is of no force, for the reason that the Self consisting of bliss is the innermost of all.
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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