Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1l organ (sattva) and the individual soul (not to the individual soul and the Lord), even then there is no contradiction (between that interpre- tation and our present averment that the individual soul is not the abode of heaven and earth). — How so? — Here (i. e. in the present Sutra and the Sutras immediately- preceding) it is denied that the individual soul which, owing to its imagined connexion with the internal organ and other limiting adjuncts, has a separate existence in separate bodies — its division being analogous to the division of universal space into limited spaces such as the spaces within jars and the like — is that which is called the abode of heaven and earth. That same soul, on the other hand, which exists in all bodies, if considered apart from the limit- ing adjuncts, is nothing else but the highest Self. Just as the spaces within jars, if considered apart from their limiting conditions, are merged in universal space, so the individual soul also is incontestably that which is denoted as the abode of heaven and earth, since it (the soul) cannot really be separate from the highest Self. That it is not the abode of heaven and earth, is therefore said of the indi- vidual soul in so far only as it imagines itself to be con- nected with the internal organ and so on. Hence it follows that the highest Self is the abode of heaven, earth, and so on. — The same conclusion has already been arrived at under I, 2, 21 ; for in the passage concerning the source of all beings (which passage is discussed under the Sutra quoted) we meet with the clause, ' In which heaven and thakkathananupapattir ity uktam eva vyatirekadvaraha anyatheti. Givasyayatanatvenaprakrz'tatve tulyanupapattir iti ^ahkate nanviti. Tasyaikyarthaw lokasiddhasyanuvadatvan naivam ity aha neti. Gfvasyapurvatvabhavena^ratipadyatvam eva praka/ayati kshetra^o hlti. Irvarasyapi lokavadisiddhatvad apratipadyatety ajahkyaha uvaras tv iti. [34] M 1 6 2 VEDANTA-sdTRAS. earth and the sky are woven/ In the present adhikara^a the subject is resumed for the sake of further elucidation. 8. The bhtiman (is Brahman), as the instruction about it is additional to that about the state of deep sleep (i. e. the vital air which remains awake even in the state of deep sleep). We read (Kk. Up. VII, 23; 34), 'That which is much (bhuman) we must desire to understand. — Sir, I desire to understand it. — Where one sees nothing else, hears nothing else, understands nothing else, that is what is much (bhuman).
2in the state of deep sleep). We read (Kk. Up. VII, 23; 34), 'That which is much (bhuman) we must desire to understand. — Sir, I desire to understand it. — Where one sees nothing else, hears nothing else, understands nothing else, that is what is much (bhuman). Where one sees something else, hears something else, under- stands something else, that is the Little.' — Here the doubt arises whether that which is much is the vital air (pr&zza) or the highest Self. — Whence the doubt? — The word ' bhuman,' taken by itself, means the state of being much, according to its derivation as taught by Pacini, VI, 4, 158. Hence there is felt the want of a specification showing what con- stitutes the Self of that muchness. Here there presents itself at first the approximate passage, ' The vital air is more than hope ' (Kk. Up. VII, 15, 1), from which we may conclude that the vital air is bhuman. — On the other hand, we meet at the beginning of the chapter, where the general topic is stated, with the following passage, ' I have heard from men like you that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine ; ' from which passage it would appear that the bhuman is the highest Self. — Hence there arises a doubt as to which of the two alternatives is to be embraced, and which is to be set aside. The purvapakshin maintains that the bhuman is the vital air, since there is found no further series of questions and answers as to what is more. For while we meet with a series of questions and answers (such as, ' Sir, is there something which is more than a name?' — ' Speech is more than name.'— ' Is there something which is more than speech ? ' — ' Mind is more than speech '), which extends from name up to vital air, we do not meet with a similar question and answer as to what might be more than vital air (such as, ' Is there something I ADHYAYA, 3 PAD A, 8. 1 6 3 which is more than vital air ? ' — ' Such and such a thing is more than vital air '). The text rather at first declares at length (in the passage, 'The vital air is more than hope,' &c.) that the vital air is more than all the members of the series from name up to hope; it then acknowledges him who knows the vital air to be an ativadin, i. e. one who makes a statement surpassing the preceding statements (in the passage, ' Thou art an ativadin.
3the vital air is more than all the members of the series from name up to hope; it then acknowledges him who knows the vital air to be an ativadin, i. e. one who makes a statement surpassing the preceding statements (in the passage, ' Thou art an ativadin. He may say I am an ati- vadin ; he need not deny it ') ; and it thereupon (in the passage, 'But he in reality is an ativadin who declares something beyond by means of the True'1), — not leaving off, but rather continuing to refer to the quality of an ativadin which is founded on the vital air, — proceeds, by means of the series beginning with the True, to lead over to the bhuman; so that we conclude the meaning to be that the vital air is the bhuman. — But, if the bhuman is interpreted to mean the vital air, how have we to explain the passage in which the bhuman is characterised, ' Where one sees nothing else?' &c. — As, the purvapakshin replies, in the state of deep sleep we observe a cessation of all activity, such as seeing, &c, on the part of the organs merged in the vital air, the vital air itself may be charac- terised by a passage such as, ' Where one sees nothing else.' Similarly, another scriptural passage (Pra. Up. IV, % ; 3) de- scribes at first (in the words, ' He does not hear, he does not see,5 &c.) the state of deep sleep as characterised by the cessa- tion of the activity of all bodily organs, and then by declaring that in that state the vital air, with its five modifications, remains awake (' The fires of the pra^as are awake in that town '), shows the vital air to occupy the principal position in the state of deep sleep. — That passage also, which speaks of the bliss of the bhuman (' The bhuman is bliss,' Kh. Up. VII, 23), can be reconciled with our explanation, because Pra. Up. IV, 6 declares bliss to attach to the state of deep sleep (' Then that god sees no dreams and at that time that happiness arises in his body ').— Again, the statement, 'The bhuman is immortality' (Kh. Up. VII, 34, 1), may 1 As might be the prima facie conclusion from the particle ' but '* introducing the sentence ' but he in reality/ &c. M 2 1 64 VEDANTA-SUTRAS. likewise refer to the vital air ; for another scriptural passage says, ' Pra^a is immortality ' (Kau. Up. Ill, 3).
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.
1l organ (sattva) and the individual soul (not to the individual soul and the Lord), even then there is no contradiction (between that interpre- tation and our present averment that the individual soul is not the abode of heaven and earth). — How so? — Here (i. e. in the present Sutra and the Sutras immediately- preceding) it is denied that the individual soul which, owing to its imagined connexion with the internal organ and other limiting adjuncts, has a separate existence in separate bodies — its division being analogous to the division of universal space into limited spaces such as the spaces within jars and the like — is that which is called the abode of heaven and earth. That same soul, on the other hand, which exists in all bodies, if considered apart from the limit- ing adjuncts, is nothing else but the highest Self. Just as the spaces within jars, if considered apart from their limiting conditions, are merged in universal space, so the individual soul also is incontestably that which is denoted as the abode of heaven and earth, since it (the soul) cannot really be separate from the highest Self. That it is not the abode of heaven and earth, is therefore said of the indi- vidual soul in so far only as it imagines itself to be con- nected with the internal organ and so on. Hence it follows that the highest Self is the abode of heaven, earth, and so on. — The same conclusion has already been arrived at under I, 2, 21 ; for in the passage concerning the source of all beings (which passage is discussed under the Sutra quoted) we meet with the clause, ' In which heaven and thakkathananupapattir ity uktam eva vyatirekadvaraha anyatheti. Givasyayatanatvenaprakrz'tatve tulyanupapattir iti ^ahkate nanviti. Tasyaikyarthaw lokasiddhasyanuvadatvan naivam ity aha neti. Gfvasyapurvatvabhavena^ratipadyatvam eva praka/ayati kshetra^o hlti. Irvarasyapi lokavadisiddhatvad apratipadyatety ajahkyaha uvaras tv iti. [34] M 1 6 2 VEDANTA-sdTRAS. earth and the sky are woven/ In the present adhikara^a the subject is resumed for the sake of further elucidation. 8. The bhtiman (is Brahman), as the instruction about it is additional to that about the state of deep sleep (i. e. the vital air which remains awake even in the state of deep sleep). We read (Kk. Up. VII, 23; 34), 'That which is much (bhuman) we must desire to understand. — Sir, I desire to understand it. — Where one sees nothing else, hears nothing else, understands nothing else, that is what is much (bhuman).
2in the state of deep sleep). We read (Kk. Up. VII, 23; 34), 'That which is much (bhuman) we must desire to understand. — Sir, I desire to understand it. — Where one sees nothing else, hears nothing else, understands nothing else, that is what is much (bhuman). Where one sees something else, hears something else, under- stands something else, that is the Little.' — Here the doubt arises whether that which is much is the vital air (pr&zza) or the highest Self. — Whence the doubt? — The word ' bhuman,' taken by itself, means the state of being much, according to its derivation as taught by Pacini, VI, 4, 158. Hence there is felt the want of a specification showing what con- stitutes the Self of that muchness. Here there presents itself at first the approximate passage, ' The vital air is more than hope ' (Kk. Up. VII, 15, 1), from which we may conclude that the vital air is bhuman. — On the other hand, we meet at the beginning of the chapter, where the general topic is stated, with the following passage, ' I have heard from men like you that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine ; ' from which passage it would appear that the bhuman is the highest Self. — Hence there arises a doubt as to which of the two alternatives is to be embraced, and which is to be set aside. The purvapakshin maintains that the bhuman is the vital air, since there is found no further series of questions and answers as to what is more. For while we meet with a series of questions and answers (such as, ' Sir, is there something which is more than a name?' — ' Speech is more than name.'— ' Is there something which is more than speech ? ' — ' Mind is more than speech '), which extends from name up to vital air, we do not meet with a similar question and answer as to what might be more than vital air (such as, ' Is there something I ADHYAYA, 3 PAD A, 8. 1 6 3 which is more than vital air ? ' — ' Such and such a thing is more than vital air '). The text rather at first declares at length (in the passage, 'The vital air is more than hope,' &c.) that the vital air is more than all the members of the series from name up to hope; it then acknowledges him who knows the vital air to be an ativadin, i. e. one who makes a statement surpassing the preceding statements (in the passage, ' Thou art an ativadin.
3the vital air is more than all the members of the series from name up to hope; it then acknowledges him who knows the vital air to be an ativadin, i. e. one who makes a statement surpassing the preceding statements (in the passage, ' Thou art an ativadin. He may say I am an ati- vadin ; he need not deny it ') ; and it thereupon (in the passage, 'But he in reality is an ativadin who declares something beyond by means of the True'1), — not leaving off, but rather continuing to refer to the quality of an ativadin which is founded on the vital air, — proceeds, by means of the series beginning with the True, to lead over to the bhuman; so that we conclude the meaning to be that the vital air is the bhuman. — But, if the bhuman is interpreted to mean the vital air, how have we to explain the passage in which the bhuman is characterised, ' Where one sees nothing else?' &c. — As, the purvapakshin replies, in the state of deep sleep we observe a cessation of all activity, such as seeing, &c, on the part of the organs merged in the vital air, the vital air itself may be charac- terised by a passage such as, ' Where one sees nothing else.' Similarly, another scriptural passage (Pra. Up. IV, % ; 3) de- scribes at first (in the words, ' He does not hear, he does not see,5 &c.) the state of deep sleep as characterised by the cessa- tion of the activity of all bodily organs, and then by declaring that in that state the vital air, with its five modifications, remains awake (' The fires of the pra^as are awake in that town '), shows the vital air to occupy the principal position in the state of deep sleep. — That passage also, which speaks of the bliss of the bhuman (' The bhuman is bliss,' Kh. Up. VII, 23), can be reconciled with our explanation, because Pra. Up. IV, 6 declares bliss to attach to the state of deep sleep (' Then that god sees no dreams and at that time that happiness arises in his body ').— Again, the statement, 'The bhuman is immortality' (Kh. Up. VII, 34, 1), may 1 As might be the prima facie conclusion from the particle ' but '* introducing the sentence ' but he in reality/ &c. M 2 1 64 VEDANTA-SUTRAS. likewise refer to the vital air ; for another scriptural passage says, ' Pra^a is immortality ' (Kau. Up. Ill, 3).
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.
No commentary for this page.