Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1has the purport of setting forth the nature of the thing abiding within (the ether) ; for the text after having raised an objec- tion (in the passage, ' And if they should say to him : Now with regard to that city of Brahman and the palace in it, i. e. the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for or that is to be understood?') declares, when replying to that objection, that heaven, earth, and so on, are contained within it (the ether), a declaration to which the comparison with the ether forms a mere introduction. — Your reasoning, we reply, is faulty. If it were admitted, it would follow that heaven, earth, &c, which are contained within the small ether, constitute the objects of search and enquiry. But in that case the complementary passage would be out of place. For the text carrying on, as the subject of dis- cussion, the ether that is the abode of heaven, earth, &c. — by means of the clauses, ' In it all desires are contained/ 'It is the Self free from sin/ &c, and the passage, 'But those who depart from hence having discovered the Self, and the true desires ' (in which passage the conjunction 'and' has the purpose of joining the desires to the Self) — declares that the Self as well, which is the abode of the desires, as the desires which abide in the Self, are the objects of know- ledge. From this we conclude that in the beginning of the passage also, the small ether abiding within the lotus of the heart, together with whatever is contained within it as earth, true desires, and so on, is represented as the object of knowledge. And, for the reasons explained, that ether is the highest Lord. 15. (The small ether is Brahman) on account of N 2 I SO VEDANTA-StjTRAS. the action of going (into Brahman) and of the word (brahmaloka) ; for thus it is seen (i. e. that the indi- vidual souls go into Brahman is seen elsewhere in Scripture) ; and (this going of the souls into Brahman constitutes) an inferential sign (by means of which we may properly interpret the word ' brahmaloka'). It has been declared (in the preceding Sutra) that the small (ether) is the highest Lord, on account of the reasons contained in the subsequent passages. These subsequent reasons are now set forth. —For this reason also the small (ether) can be the highest Lord only, because the passage complementary to the passage concerning the small (ether) contains a mention of going and a word, both of which intimate the highest Lord. In the first place, we read (Kh. Up.
2this reason also the small (ether) can be the highest Lord only, because the passage complementary to the passage concerning the small (ether) contains a mention of going and a word, both of which intimate the highest Lord. In the first place, we read (Kh. Up. VIII, 3, 2), 'All these creatures, day after day going into that Brahma-world, do not discover it.' This passage which refers back, by means of the word ' Brahma-world,' to the small ether which forms the general subject-matter, speaks of the going to it of the creatures, i. e. the individual souls, wherefrom we conclude that the small (ether) is Brahman. For this going of the individual souls into Brahman, which takes place day after day in the state of deep sleep, is seen, i. e. is met with in another scriptural passage, viz. Kh. Up. VI, 8, 1, ' He becomes united with the True,' &c. In ordinary life also we say of a man who lies in deep sleep, c he has become Brahman,' ' he is gone into the state of Brahman.' — In the second place, the word ' Brahma-world/ which is here applied to the small (ether) under discussion, excludes all thought of the individual soul or the elemental ether, and thus gives us to understand that the small (ether) is Brahman.— But could not the word ' Brahma-world' convey as well the idea of the world of him whose throne is the lotus 1 ? — It might do so indeed, if we explained the compound ' Brahma-world ' as ' the world of Brahman.' But if we explain it on the ground of the co- ordination of both members of the compound — so that 1 I. e. Brahma, the lower Brahman. I ADHYAYA, 3 PADA, 1 6. l8l ' Brahma-world ' denotes that world which is Brahman — then it conveys the idea of the highest Brahman only. — And that daily going (of the souls) into Brahman (mentioned above) is, moreover, an inferential sign for explaining the compound ' Brahma-world,' on the ground of the co-ordina- tion of its two constituent members. For it would be impossible to assume that all those creatures daily go into the world of the effected (lower) Brahman ; which world is commonly called the Satyaloka, i. e. the world of the True. 1 6. And on account of the supporting also (attri- buted to it), (the small ether must be the Lord) because that greatness is observed in him (accord- ing to other scriptural passages).
3which world is commonly called the Satyaloka, i. e. the world of the True. 1 6. And on account of the supporting also (attri- buted to it), (the small ether must be the Lord) because that greatness is observed in him (accord- ing to other scriptural passages). And also on account of the ' supporting ' the small ether can be the highest Lord only.— How? — The text at first introduces the general subject of discussion in the passage, ' In it is that small ether; ' declares thereupon that the small one is to be compared with the universal ether, and that everything is contained in it ; subsequently applies to it the term ' Self,' and states it to possess the qualities of being free from sin, &c. ; and, finally, declares with reference to the same general subject of discussion, ' That Self is a bank, a limitary support (vidhrzti), that these worlds may not be confounded.' As ' support ' is here predicated of the Self, we have to understand by it a supporting agent. Just as a dam stems the spreading water so that the boundaries of the fields are not confounded, so that Self acts like a limitary dam in order that these outer and inner worlds, and all the different castes and Isramas may not be confounded. In accordance with this our text declares that greatness, which is shown in the act of holding asunder, to belong to the small (ether) which forms the subject of discussion ; and that such greatness is found in the highest Lord only, is seen from other scriptural passages, such as ' By the command of that Imperishable, O Gargi, sun and moon are held apart' (Br/. Up. Ill, 8, 9). Similarly, we read in another passage also, about whose referring to the highest 1 82 vedanta-sOtras. Lord there is no doubt, ' He is the Lord of all, the king of all things, the protector of all things. He is a bank and a limitary support, so that these worlds may not be con- founded ' (Br/. Up. IV, 4, 32). — Hence, on account of the 'supporting,' also the small (ether) is nothing else but the highest Lord. 1 7. And on account of the settled meaning. The small ether within cannot denote anything but the highest Lord for this reason also, that the word 'ether' has (among other meanings) the settled meaning of ' highest Lord.' Compare, for instance, the sense in which the word ' ether ' is used in Kk. Up. VIII, 14, 'He who is called ether is the revealer of all forms and names ;' and Kk. Up. I, 9, 1, 'All these beings take their rise from the ether,' &c.
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.
1has the purport of setting forth the nature of the thing abiding within (the ether) ; for the text after having raised an objec- tion (in the passage, ' And if they should say to him : Now with regard to that city of Brahman and the palace in it, i. e. the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for or that is to be understood?') declares, when replying to that objection, that heaven, earth, and so on, are contained within it (the ether), a declaration to which the comparison with the ether forms a mere introduction. — Your reasoning, we reply, is faulty. If it were admitted, it would follow that heaven, earth, &c, which are contained within the small ether, constitute the objects of search and enquiry. But in that case the complementary passage would be out of place. For the text carrying on, as the subject of dis- cussion, the ether that is the abode of heaven, earth, &c. — by means of the clauses, ' In it all desires are contained/ 'It is the Self free from sin/ &c, and the passage, 'But those who depart from hence having discovered the Self, and the true desires ' (in which passage the conjunction 'and' has the purpose of joining the desires to the Self) — declares that the Self as well, which is the abode of the desires, as the desires which abide in the Self, are the objects of know- ledge. From this we conclude that in the beginning of the passage also, the small ether abiding within the lotus of the heart, together with whatever is contained within it as earth, true desires, and so on, is represented as the object of knowledge. And, for the reasons explained, that ether is the highest Lord. 15. (The small ether is Brahman) on account of N 2 I SO VEDANTA-StjTRAS. the action of going (into Brahman) and of the word (brahmaloka) ; for thus it is seen (i. e. that the indi- vidual souls go into Brahman is seen elsewhere in Scripture) ; and (this going of the souls into Brahman constitutes) an inferential sign (by means of which we may properly interpret the word ' brahmaloka'). It has been declared (in the preceding Sutra) that the small (ether) is the highest Lord, on account of the reasons contained in the subsequent passages. These subsequent reasons are now set forth. —For this reason also the small (ether) can be the highest Lord only, because the passage complementary to the passage concerning the small (ether) contains a mention of going and a word, both of which intimate the highest Lord. In the first place, we read (Kh. Up.
2this reason also the small (ether) can be the highest Lord only, because the passage complementary to the passage concerning the small (ether) contains a mention of going and a word, both of which intimate the highest Lord. In the first place, we read (Kh. Up. VIII, 3, 2), 'All these creatures, day after day going into that Brahma-world, do not discover it.' This passage which refers back, by means of the word ' Brahma-world,' to the small ether which forms the general subject-matter, speaks of the going to it of the creatures, i. e. the individual souls, wherefrom we conclude that the small (ether) is Brahman. For this going of the individual souls into Brahman, which takes place day after day in the state of deep sleep, is seen, i. e. is met with in another scriptural passage, viz. Kh. Up. VI, 8, 1, ' He becomes united with the True,' &c. In ordinary life also we say of a man who lies in deep sleep, c he has become Brahman,' ' he is gone into the state of Brahman.' — In the second place, the word ' Brahma-world/ which is here applied to the small (ether) under discussion, excludes all thought of the individual soul or the elemental ether, and thus gives us to understand that the small (ether) is Brahman.— But could not the word ' Brahma-world' convey as well the idea of the world of him whose throne is the lotus 1 ? — It might do so indeed, if we explained the compound ' Brahma-world ' as ' the world of Brahman.' But if we explain it on the ground of the co- ordination of both members of the compound — so that 1 I. e. Brahma, the lower Brahman. I ADHYAYA, 3 PADA, 1 6. l8l ' Brahma-world ' denotes that world which is Brahman — then it conveys the idea of the highest Brahman only. — And that daily going (of the souls) into Brahman (mentioned above) is, moreover, an inferential sign for explaining the compound ' Brahma-world,' on the ground of the co-ordina- tion of its two constituent members. For it would be impossible to assume that all those creatures daily go into the world of the effected (lower) Brahman ; which world is commonly called the Satyaloka, i. e. the world of the True. 1 6. And on account of the supporting also (attri- buted to it), (the small ether must be the Lord) because that greatness is observed in him (accord- ing to other scriptural passages).
3which world is commonly called the Satyaloka, i. e. the world of the True. 1 6. And on account of the supporting also (attri- buted to it), (the small ether must be the Lord) because that greatness is observed in him (accord- ing to other scriptural passages). And also on account of the ' supporting ' the small ether can be the highest Lord only.— How? — The text at first introduces the general subject of discussion in the passage, ' In it is that small ether; ' declares thereupon that the small one is to be compared with the universal ether, and that everything is contained in it ; subsequently applies to it the term ' Self,' and states it to possess the qualities of being free from sin, &c. ; and, finally, declares with reference to the same general subject of discussion, ' That Self is a bank, a limitary support (vidhrzti), that these worlds may not be confounded.' As ' support ' is here predicated of the Self, we have to understand by it a supporting agent. Just as a dam stems the spreading water so that the boundaries of the fields are not confounded, so that Self acts like a limitary dam in order that these outer and inner worlds, and all the different castes and Isramas may not be confounded. In accordance with this our text declares that greatness, which is shown in the act of holding asunder, to belong to the small (ether) which forms the subject of discussion ; and that such greatness is found in the highest Lord only, is seen from other scriptural passages, such as ' By the command of that Imperishable, O Gargi, sun and moon are held apart' (Br/. Up. Ill, 8, 9). Similarly, we read in another passage also, about whose referring to the highest 1 82 vedanta-sOtras. Lord there is no doubt, ' He is the Lord of all, the king of all things, the protector of all things. He is a bank and a limitary support, so that these worlds may not be con- founded ' (Br/. Up. IV, 4, 32). — Hence, on account of the 'supporting,' also the small (ether) is nothing else but the highest Lord. 1 7. And on account of the settled meaning. The small ether within cannot denote anything but the highest Lord for this reason also, that the word 'ether' has (among other meanings) the settled meaning of ' highest Lord.' Compare, for instance, the sense in which the word ' ether ' is used in Kk. Up. VIII, 14, 'He who is called ether is the revealer of all forms and names ;' and Kk. Up. I, 9, 1, 'All these beings take their rise from the ether,' &c.
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.