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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1r 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 ' if taken as a gu^avidhi, i. e. as enjoining some secondary matter, viz. calmness of mind of the meditating person, cannot at the same time enjoin meditation ; for that would involve a so-called split of the sentence (vakyabheda). T ADHYAYA, 2 PADA, 2. IO9 only is to be ascribed to the subject of the passage, smallness is preferable because it is mentioned first ; while the great- ness mentioned later on may be attributed to the soul in so far as it is one with Brahman. If it is once settled that the whole passage refers to the individual soul, it follows that the declaration of Brahman also, contained in the passage, f That is Brahman ' (III, 14, 4), refers to the individual soul1, as it is clearly connected with the general topic. Therefore the individual soul is the object of meditation indicated by the qualities of consisting of mind and so on. To all this we reply : The highest Brahman only is what is to be meditated upon as distinguished by the attributes of consisting of mind and so on. — Why ? — ' On account of there being taught here what is known from everywhere.' What is known from all Vedanta-passages to be the sense of the word Brahman, viz. the cause of the world, and what is mentioned here in the beginning words of the passage, (' all this indeed is Brahman,') the same we must assume to be taught here as distinguished by certain qualities, viz. consisting of mind and so on. Thus we avoid the fault of dropping the subject-matter under discussion and needlessly introducing a new topic. — But, it may be said, it has been shown that Brahman is, in the beginning of the passage, introduced merely for the purpose of intimating the injunc- tion of calmness of mind, not for the purpose of intimating Brahman itself. — True, we reply ; but the fact nevertheless remains that, where the qualities of consisting of mind, &c. are spoken of, Brahman only is proximate (i. e. mentioned not far off so that it may be concluded to be the thing referred to), while the individual soul is neither proximate nor intimated by any word directly pointing to it. The cases of Brahman and the individual soul are therefore not equal. 2. And because the qualities desired to be ex- pressed are possible (in Brahman ; therefore the passage refers to Brahman).
2neither proximate nor intimated by any word directly pointing to it. The cases of Brahman and the individual soul are therefore not equal. 2. And because the qualities desired to be ex- pressed are possible (in Brahman ; therefore the passage refers to Brahman). 1 £ive*pi dehadibrz/tfhanag- ^yastvanyayad va brahmatety artha/2. An. Gi. I I O VEDANTA-SlJTRAS. Although in the Veda which is not the work of man no wish in the strict sense can be expressed *, there being no speaker, still such phrases as 'desired to be expressed,' may- be figuratively used on account of the result, viz. (mental) comprehension. For just as in ordinary language we speak of something which is intimated by a word and is to be received (by the hearer as the meaning of the word), as ' desired to be expressed ; ' so in the Veda also whatever is denoted as that which is to be received is ' desired to be expressed,' everything else 'not desired to be expressed.' What is to be received as the meaning of a Vedic sentence, and what not, is inferred from the general purport of the passage. Those qualities which are here desired to be expressed, i. e. intimated as qualities to be dwelt on in meditation, viz. the qualities of having true purposes, &c. are possible in the highest Brahman ; for the quality of having true purposes may be ascribed to the highest Self which possesses unimpeded power over the creation, subsist- ence, and reabsorption of this world. Similarly the qualities of having true desires and true purposes are attributed to the highest Self in another passage, viz. the one beginning, 'The Self which is free from sin" {Kh. Up. VIII, 7, 1). The clause, ' He whose Self is the ether,' means ' he whose Self is like the ether;' for Brahman may be said to be like the ether on account of its omnipresence and other qualities. This is also expressed by the clause, ' Greater than the earth.' And the other explanation also, accord- ing to which the passage means 'he whose Self is the ether ' is possible, since Brahman which as the cause of the whole world is the Self of everything is also the Self of the ether. For the same reasons he is called ' he to whom all works belong, and so on.' Thus the qualities here intimated as topics of meditation agree with the nature of Brahman.
3the cause of the whole world is the Self of everything is also the Self of the ether. For the same reasons he is called ' he to whom all works belong, and so on.' Thus the qualities here intimated as topics of meditation agree with the nature of Brahman. We further maintain that the terms ' consisting of mind,' and ' having breath for its body,' which the purvapakshin asserts 1 The discussion is brought on by the term ' vivakshita ' in the Sutra whose meaning is 'expressed, aimed at/ but more literally ' desired to be expressed.' I ADHYAYA, 2 PADA, 3. Ill cannot refer to Brahman, may refer to it. For as Brahman is the Self of everything, qualities such as consisting of mind and the like, which belong to the individual soul, belong to Brahman also. Accordingly vSruti and Smrzti say of Brahman, ' Thou art woman, thou art man ; thou art youth, thou art maiden ; thou as an old man totterest along on thy staff; thou art born with thy face turned everywhere ' (5ve. Up. IV, 3), and * its hands and feet are everywhere, its eyes and head are everywhere, its ears are everywhere, it stands encompassing all in the world ' (Bha. Gita III, 13). The passage (quoted above against our view), ' Without breath, without mind, pure,' refers to the pure (unrelated) Brahman. The terms ' consisting of mind ; having breath for its body,' on the other hand, refer to Brahman as distinguished by qualities. Hence, as the qualities mentioned are possible in Brahman, we conclude that the highest Brahman only is represented as the object of meditation. 3. On the other hand, as (those qualities) are not possible (in it), the embodied (soul is) not (denoted by manomaya, &c). The preceding Sutra has declared that the qualities mentioned are possible in Brahman ; the present Sutra states that they are not possible in the embodied Self. Brahman only possesses, in the manner explained, the qualities of consisting of mind, and so on ; not the em- bodied individual soul. For qualities such as expressed in the words, { He whose purposes are true, whose Self is the ether, who has no speech, who is not disturbed, who is greater than the earth,' cannot easily be attributed to the embodied Self. By the term ' embodied ' (^arira) we have to understand ' residing5 in a body.
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.
1r 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 ' if taken as a gu^avidhi, i. e. as enjoining some secondary matter, viz. calmness of mind of the meditating person, cannot at the same time enjoin meditation ; for that would involve a so-called split of the sentence (vakyabheda). T ADHYAYA, 2 PADA, 2. IO9 only is to be ascribed to the subject of the passage, smallness is preferable because it is mentioned first ; while the great- ness mentioned later on may be attributed to the soul in so far as it is one with Brahman. If it is once settled that the whole passage refers to the individual soul, it follows that the declaration of Brahman also, contained in the passage, f That is Brahman ' (III, 14, 4), refers to the individual soul1, as it is clearly connected with the general topic. Therefore the individual soul is the object of meditation indicated by the qualities of consisting of mind and so on. To all this we reply : The highest Brahman only is what is to be meditated upon as distinguished by the attributes of consisting of mind and so on. — Why ? — ' On account of there being taught here what is known from everywhere.' What is known from all Vedanta-passages to be the sense of the word Brahman, viz. the cause of the world, and what is mentioned here in the beginning words of the passage, (' all this indeed is Brahman,') the same we must assume to be taught here as distinguished by certain qualities, viz. consisting of mind and so on. Thus we avoid the fault of dropping the subject-matter under discussion and needlessly introducing a new topic. — But, it may be said, it has been shown that Brahman is, in the beginning of the passage, introduced merely for the purpose of intimating the injunc- tion of calmness of mind, not for the purpose of intimating Brahman itself. — True, we reply ; but the fact nevertheless remains that, where the qualities of consisting of mind, &c. are spoken of, Brahman only is proximate (i. e. mentioned not far off so that it may be concluded to be the thing referred to), while the individual soul is neither proximate nor intimated by any word directly pointing to it. The cases of Brahman and the individual soul are therefore not equal. 2. And because the qualities desired to be ex- pressed are possible (in Brahman ; therefore the passage refers to Brahman).
2neither proximate nor intimated by any word directly pointing to it. The cases of Brahman and the individual soul are therefore not equal. 2. And because the qualities desired to be ex- pressed are possible (in Brahman ; therefore the passage refers to Brahman). 1 £ive*pi dehadibrz/tfhanag- ^yastvanyayad va brahmatety artha/2. An. Gi. I I O VEDANTA-SlJTRAS. Although in the Veda which is not the work of man no wish in the strict sense can be expressed *, there being no speaker, still such phrases as 'desired to be expressed,' may- be figuratively used on account of the result, viz. (mental) comprehension. For just as in ordinary language we speak of something which is intimated by a word and is to be received (by the hearer as the meaning of the word), as ' desired to be expressed ; ' so in the Veda also whatever is denoted as that which is to be received is ' desired to be expressed,' everything else 'not desired to be expressed.' What is to be received as the meaning of a Vedic sentence, and what not, is inferred from the general purport of the passage. Those qualities which are here desired to be expressed, i. e. intimated as qualities to be dwelt on in meditation, viz. the qualities of having true purposes, &c. are possible in the highest Brahman ; for the quality of having true purposes may be ascribed to the highest Self which possesses unimpeded power over the creation, subsist- ence, and reabsorption of this world. Similarly the qualities of having true desires and true purposes are attributed to the highest Self in another passage, viz. the one beginning, 'The Self which is free from sin" {Kh. Up. VIII, 7, 1). The clause, ' He whose Self is the ether,' means ' he whose Self is like the ether;' for Brahman may be said to be like the ether on account of its omnipresence and other qualities. This is also expressed by the clause, ' Greater than the earth.' And the other explanation also, accord- ing to which the passage means 'he whose Self is the ether ' is possible, since Brahman which as the cause of the whole world is the Self of everything is also the Self of the ether. For the same reasons he is called ' he to whom all works belong, and so on.' Thus the qualities here intimated as topics of meditation agree with the nature of Brahman.
3the cause of the whole world is the Self of everything is also the Self of the ether. For the same reasons he is called ' he to whom all works belong, and so on.' Thus the qualities here intimated as topics of meditation agree with the nature of Brahman. We further maintain that the terms ' consisting of mind,' and ' having breath for its body,' which the purvapakshin asserts 1 The discussion is brought on by the term ' vivakshita ' in the Sutra whose meaning is 'expressed, aimed at/ but more literally ' desired to be expressed.' I ADHYAYA, 2 PADA, 3. Ill cannot refer to Brahman, may refer to it. For as Brahman is the Self of everything, qualities such as consisting of mind and the like, which belong to the individual soul, belong to Brahman also. Accordingly vSruti and Smrzti say of Brahman, ' Thou art woman, thou art man ; thou art youth, thou art maiden ; thou as an old man totterest along on thy staff; thou art born with thy face turned everywhere ' (5ve. Up. IV, 3), and * its hands and feet are everywhere, its eyes and head are everywhere, its ears are everywhere, it stands encompassing all in the world ' (Bha. Gita III, 13). The passage (quoted above against our view), ' Without breath, without mind, pure,' refers to the pure (unrelated) Brahman. The terms ' consisting of mind ; having breath for its body,' on the other hand, refer to Brahman as distinguished by qualities. Hence, as the qualities mentioned are possible in Brahman, we conclude that the highest Brahman only is represented as the object of meditation. 3. On the other hand, as (those qualities) are not possible (in it), the embodied (soul is) not (denoted by manomaya, &c). The preceding Sutra has declared that the qualities mentioned are possible in Brahman ; the present Sutra states that they are not possible in the embodied Self. Brahman only possesses, in the manner explained, the qualities of consisting of mind, and so on ; not the em- bodied individual soul. For qualities such as expressed in the words, { He whose purposes are true, whose Self is the ether, who has no speech, who is not disturbed, who is greater than the earth,' cannot easily be attributed to the embodied Self. By the term ' embodied ' (^arira) we have to understand ' residing5 in a body.
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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