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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ation according to which pra/za is Brahman, is without force ; for the mind and the vital air which are the respective abodes of the two powers of cognition and action, and constitute the limiting conditions of the internal Self may be spoken of as different. The internal Self, on the other hand, which is limited by those twb adjuncts, is in itself non-differentiated, so that the two may be identified, as is done in the passage 'pra/za is pra^a.' The second part of the Sutra is explained in a different manner also1, as follows : Characteristic marks of the individual soul as well as of the chief vital air are not out of place even in a chapter whose topic is Brahman. How so ? ' On account of the threefoldness of devout meditation.' The chapter aims at enjoining three kinds of devout meditation on Brahman, according as Brahman is viewed under the aspect of pra^a, under the aspect of pra^a, and in itself. The passages, ' Meditate (on me) as life, as immortality. Life is pra/za,' and ' Having laid hold of this body it makes it rise up. Therefore let man worship it alone as uktha,' refer to the pra^a aspect. The introductory passage, ' Now we shall explain how all things become one in that pra^/ta,' and the subsequent passages,' Speech verily milked one portion thereof; the word is its object placed outside ;' and, ' Having by pra^vza taken possession of speech he obtains by speech all words &c.,' refer to the pra^a. aspect. The Brahman aspect finally is referred to in the following passage, ' These ten 1 Viz. by the vn'ttiMra. 1 06 VEDANTA-sflTRAS. objects have reference to pragnk, the ten subjects have reference to objects. If there were no objects there would be no subjects; and if there were no subjects there would be no objects. For on either side alone no- thing could be achieved. But that is not many. For as in a car the circumference of the wheel is set on the spokes and the spokes on the nave, thus are these objects set on the subjects and the subjects on the prtoa.' Thus we see that the one meditation on Brahman is here repre- sented as threefold, according as Brahman is viewed either with reference to two limiting conditions or in itself. In other passages also we find that devout meditation on Brahman is made dependent on Brahman being qualified by limiting adjuncts ; so, for instance (Kh. Up.
2hreefold, according as Brahman is viewed either with reference to two limiting conditions or in itself. In other passages also we find that devout meditation on Brahman is made dependent on Brahman being qualified by limiting adjuncts ; so, for instance (Kh. Up. Ill, 14, 2), ' He who consists of mind, whose body is pra^a.' The hypothesis of Brahman being meditated upon under three aspects perfectly agrees with the pra/za chapter1; as, on the one hand, from a comparison of the introductory and the concluding clauses we infer that the subject-matter of the whole chapter is one only, and as, on the other hand, we meet with characteristic marks of pra/za, pra^Yia, and Brahman in turns. It therefore remains a settled con- clusion that Brahman is the topic of the whole chapter. 1 Ihapi tad yugyate explaining the ' iha tadyogat ' of the Sutra. I ADHYAYA, 2 PADA, I. IO7 SECOND PADA. Reverence to the highest Self! In the first pada Brahman has been shown to be the cause of the origin, subsistence, and reabsorption of the entire world, comprising the ether and the other elements. More- over, of this Brahman, which is the cause of the entire world, certain qualities have (implicitly) been declared, such as all- pervadingness, eternity, omniscience, its being the Self of all, and so on. Further, by producing reasons showing that some words which are generally used in a different sense denote Brahman also, we have been able to determine that some passages about whose sense doubts are entertained refer to Brahman. Now certain other passages present themselves which because containing only obscure indica- tions of Brahman give rise to the doubt whether they refer to the highest Self or to something else. We therefore begin the second and third padas in order to settle those doubtful points. I. (That which consists of mind is Brahman) be- cause there is taught what is known from everywhere. Scripture says, ' All this indeed is Brahman, beginning, ending, and breathing in it ; thus knowing let a man meditate with calm mind. Now man is made of determination (kratu) ; according to what his determination is in this world so will he be when he has departed this life. Let him there- fore form this determination : he who consists of mind, whose body is breath (the subtle body),' &c. {Kh. Up. Ill, 14). Concerning this passage the doubt presents itself whether what is pointed out as the object of meditation, by means of attributes such as consisting of mind, &c, is the embodied (individual) soul or the highest Brahman. The embodied Self, the purvapakshin says.
3Concerning this passage the doubt presents itself whether what is pointed out as the object of meditation, by means of attributes such as consisting of mind, &c, is the embodied (individual) soul or the highest Brahman. The embodied Self, the purvapakshin says. — Why? — Because the embodied Self as the ruler of the organs of action is well known to be connected with the mind and so on, while the highest Brahman is not, as is declared in several scriptural passages, so, for instance (Mu. Up. II, 1, 2), I08 VEDANTA-stjTRAS. ' He is without breath, without mind, pure.' — But, it may be objected, the passage, ' All this indeed is Brahman,' mentions Brahman directly ; how then can you suppose that the embodied Self forms the object of meditation ? — This objec- tion does not apply, the purvapakshin rejoins, because the passage does not aim at enjoining meditation on Brahman, but rather at enjoining calmness of mind, the sense being : because Brahman is all this, ta^alan, let a man meditate with a calm mind. That is to say : because all this aggregate of effects is Brahman only, springing from it, ending in it, and breathing in it ; and because, as everything constitutes one Self only, there is no room for passion ; therefore a man is to meditate with a calm mind. And since the sentence aims at enjoining calmness of mind, it cannot at the same time enjoin meditation on Brahman1; but meditation is separately enjoined in the clause, ' Let him form the determination, i.e. reflection.' And thereupon the subsequent passage, ' He who consists of mind, whose body is breath/ &c. states the object of the meditation in words indicatory of the individual soul. For this reason we maintain that the meditation spoken of has the individual soul for its object. The other attributes also subsequently stated in the text, ' He to whom all works, all desires belong,5 &c. may rightly be held to refer to the individual soul. The attributes, finally, of being what abides in the heart and of being extremely minute which are mentioned in the pas- sage, ' He is my Self within the heart, smaller than a corn of rice, smaller than a corn of barley,' may be ascribed to the individual soul which has the size of the point of a goad, but not to the unlimited Brahman, If it be objected that the immediately following passage, i greater than the earth,' &c, cannot refer to something limited, we reply that smallness and greatness which are mutually opposite cannot indeed be ascribed to one and the same thing ; and that, if one attribute 1 The clause ' he is to meditate with a calm mind '
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.
1ation according to which pra/za is Brahman, is without force ; for the mind and the vital air which are the respective abodes of the two powers of cognition and action, and constitute the limiting conditions of the internal Self may be spoken of as different. The internal Self, on the other hand, which is limited by those twb adjuncts, is in itself non-differentiated, so that the two may be identified, as is done in the passage 'pra/za is pra^a.' The second part of the Sutra is explained in a different manner also1, as follows : Characteristic marks of the individual soul as well as of the chief vital air are not out of place even in a chapter whose topic is Brahman. How so ? ' On account of the threefoldness of devout meditation.' The chapter aims at enjoining three kinds of devout meditation on Brahman, according as Brahman is viewed under the aspect of pra^a, under the aspect of pra^a, and in itself. The passages, ' Meditate (on me) as life, as immortality. Life is pra/za,' and ' Having laid hold of this body it makes it rise up. Therefore let man worship it alone as uktha,' refer to the pra^a aspect. The introductory passage, ' Now we shall explain how all things become one in that pra^/ta,' and the subsequent passages,' Speech verily milked one portion thereof; the word is its object placed outside ;' and, ' Having by pra^vza taken possession of speech he obtains by speech all words &c.,' refer to the pra^a. aspect. The Brahman aspect finally is referred to in the following passage, ' These ten 1 Viz. by the vn'ttiMra. 1 06 VEDANTA-sflTRAS. objects have reference to pragnk, the ten subjects have reference to objects. If there were no objects there would be no subjects; and if there were no subjects there would be no objects. For on either side alone no- thing could be achieved. But that is not many. For as in a car the circumference of the wheel is set on the spokes and the spokes on the nave, thus are these objects set on the subjects and the subjects on the prtoa.' Thus we see that the one meditation on Brahman is here repre- sented as threefold, according as Brahman is viewed either with reference to two limiting conditions or in itself. In other passages also we find that devout meditation on Brahman is made dependent on Brahman being qualified by limiting adjuncts ; so, for instance (Kh. Up.
2hreefold, according as Brahman is viewed either with reference to two limiting conditions or in itself. In other passages also we find that devout meditation on Brahman is made dependent on Brahman being qualified by limiting adjuncts ; so, for instance (Kh. Up. Ill, 14, 2), ' He who consists of mind, whose body is pra^a.' The hypothesis of Brahman being meditated upon under three aspects perfectly agrees with the pra/za chapter1; as, on the one hand, from a comparison of the introductory and the concluding clauses we infer that the subject-matter of the whole chapter is one only, and as, on the other hand, we meet with characteristic marks of pra/za, pra^Yia, and Brahman in turns. It therefore remains a settled con- clusion that Brahman is the topic of the whole chapter. 1 Ihapi tad yugyate explaining the ' iha tadyogat ' of the Sutra. I ADHYAYA, 2 PADA, I. IO7 SECOND PADA. Reverence to the highest Self! In the first pada Brahman has been shown to be the cause of the origin, subsistence, and reabsorption of the entire world, comprising the ether and the other elements. More- over, of this Brahman, which is the cause of the entire world, certain qualities have (implicitly) been declared, such as all- pervadingness, eternity, omniscience, its being the Self of all, and so on. Further, by producing reasons showing that some words which are generally used in a different sense denote Brahman also, we have been able to determine that some passages about whose sense doubts are entertained refer to Brahman. Now certain other passages present themselves which because containing only obscure indica- tions of Brahman give rise to the doubt whether they refer to the highest Self or to something else. We therefore begin the second and third padas in order to settle those doubtful points. I. (That which consists of mind is Brahman) be- cause there is taught what is known from everywhere. Scripture says, ' All this indeed is Brahman, beginning, ending, and breathing in it ; thus knowing let a man meditate with calm mind. Now man is made of determination (kratu) ; according to what his determination is in this world so will he be when he has departed this life. Let him there- fore form this determination : he who consists of mind, whose body is breath (the subtle body),' &c. {Kh. Up. Ill, 14). Concerning this passage the doubt presents itself whether what is pointed out as the object of meditation, by means of attributes such as consisting of mind, &c, is the embodied (individual) soul or the highest Brahman. The embodied Self, the purvapakshin says.
3Concerning this passage the doubt presents itself whether what is pointed out as the object of meditation, by means of attributes such as consisting of mind, &c, is the embodied (individual) soul or the highest Brahman. The embodied Self, the purvapakshin says. — Why? — Because the embodied Self as the ruler of the organs of action is well known to be connected with the mind and so on, while the highest Brahman is not, as is declared in several scriptural passages, so, for instance (Mu. Up. II, 1, 2), I08 VEDANTA-stjTRAS. ' He is without breath, without mind, pure.' — But, it may be objected, the passage, ' All this indeed is Brahman,' mentions Brahman directly ; how then can you suppose that the embodied Self forms the object of meditation ? — This objec- tion does not apply, the purvapakshin rejoins, because the passage does not aim at enjoining meditation on Brahman, but rather at enjoining calmness of mind, the sense being : because Brahman is all this, ta^alan, let a man meditate with a calm mind. That is to say : because all this aggregate of effects is Brahman only, springing from it, ending in it, and breathing in it ; and because, as everything constitutes one Self only, there is no room for passion ; therefore a man is to meditate with a calm mind. And since the sentence aims at enjoining calmness of mind, it cannot at the same time enjoin meditation on Brahman1; but meditation is separately enjoined in the clause, ' Let him form the determination, i.e. reflection.' And thereupon the subsequent passage, ' He who consists of mind, whose body is breath/ &c. states the object of the meditation in words indicatory of the individual soul. For this reason we maintain that the meditation spoken of has the individual soul for its object. The other attributes also subsequently stated in the text, ' He to whom all works, all desires belong,5 &c. may rightly be held to refer to the individual soul. The attributes, finally, of being what abides in the heart and of being extremely minute which are mentioned in the pas- sage, ' He is my Self within the heart, smaller than a corn of rice, smaller than a corn of barley,' may be ascribed to the individual soul which has the size of the point of a goad, but not to the unlimited Brahman, If it be objected that the immediately following passage, i greater than the earth,' &c, cannot refer to something limited, we reply that smallness and greatness which are mutually opposite cannot indeed be ascribed to one and the same thing ; and that, if one attribute 1 The clause ' he is to meditate with a calm mind '
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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