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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1An ativadin (' one who in his declaration goes beyond ') is one who maintains, as object of his devotion, 304 vedAnta-s^tras. something which, as being more beneficial to man, sur- passes other objects of devotion. The text at first declares that he who knows Pra/za, i.e. the individual soul, is an ativadin, in so far as the object of his devout meditation surpasses the objects from name up to hope ; and then goes on to say that, as that object also is not of supreme benefit to man, an ativadin in the full sense of the term is he only who proclaims as the object of his devotion the highest Brahman, which alone is of supreme unsurpassable benefit to man. ' He who is an ativadin by the True/ i. e. he who is an ativadin characterised by the highest Brahman as the object of his meditation. For the same reason the pupil entreats, ' Sir, may I be an ativadin with the True ! ' and the teacher replies, ' But we must desire to know the True!' — Moreover, the text, VII, 26, 1, ' Pra^a springs from the Self/ declares the origination from the Self of the being called Pra^a; and from this we infer that the Self which is introduced as the general subject-matter of the section, in the clause * He who knows the Self passes beyond death/ is different from the being called Pra^a. — The contention that, because there is no question and answer as to some- thing greater than Pra^a, the instruction about the Self must be supposed to come to an end with the instruction about Pra/m, is by no means legitimate. For that a new subject is introduced is proved, not only by those questions and answers ; it may be proved by other means also, and we have already explained such means. The following is the reason why the pupil does not ask the question whether there is anything greater than Pra/za. With regard to the non-sentient objects extending from name to hope — each of which surpasses the preceding one in so far as it is more beneficial to man — the teacher does not declare that he who knows them is an ativadin ; when, however, he comes to the individual soul, there called Pra^a, the knowledge of whose true nature he considers highly beneficial, he expressly says that 'he who sees this, notes this, under- stands this is an ativadin ' (VII, 15, 4). The pupil there- fore imagines that the instruction about the Self is now completed, and hence asks no further question. The I ADHYAYA, 3 PADA, 7. 305
2The pupil there- fore imagines that the instruction about the Self is now completed, and hence asks no further question. The I ADHYAYA, 3 PADA, 7. 305 teacher on the other hand, holding that even that know- ledge is not the highest, spontaneously continues his teaching, and tells the pupil that truly he only is an ativadin who proclaims the supremely and absolutely beneficial being which is called ' the True/ i. e. the highest Brahman. On this suggestion of the highest Brahman the pupil, desirous to learn its true nature and true worship, entreats the teacher, ' Sir, may I become an ativadin by the True ! ' Thereupon the teacher — in order to help the pupil to become an ativadin, — a position which requires previous intuition of Brahman — enjoins on him meditation on Brahman which is the means to attain intuition (' You must desire to know the True ! J) ; next recommends to him reflection (manana) which is the means towards meditation ('You must desire to understand reflection ') ; then — taking it for granted that the injunction of reflection implies the injunction of ' hearing ' the sacred texts which is the pre- liminary for reflecting — advises him to cherish faith in Brahman which is the preliminary means towards hearing (' You must desire to understand faith ') ; after that tells him to practise, as a preliminary towards faith, reliance on Brahman (' You must desire to understand reliance') ; next admonishes him, to apply himself to ' action,' i. e. to make the effort which is a preliminary requisite for all the activities enumerated ('You must desire to understand action '). Finally, in order to encourage the pupil to enter on all this, the teacher tells him to recognise that bliss constitutes the nature of that Brahman which is the aim of all his effort (' You must desire to understand bliss ') ; and bids him to realise that the bliss which constitutes Brah- man's nature is supremely large and full ('You must endeavour to understand the " bhuman," i. e. the supreme fulness of bliss '). And of this Brahman, whose nature is absolute bliss, a definition is then given as follows, ' Where one sees nothing else, hears nothing else, knows nothing else, that is bhuman.' This means — when the meditating devotee realises the intuition of this Brahman, which con- sists of absolute bliss, he does not see anything apart from it, since the whole aggregate of things is contained within [48] X 306 VEDANTA-stfTRAS.
3the essence and outward manifestation (vibhuti) of Brah- man. He, therefore, who has an intuitive knowledge of Brahman as qualified by its attributes and its vibhuti — which also is called aijvarya, i. e. lordly power — and con- sisting of supreme bliss, sees nothing else since there is nothing apart from Brahman ; and sees, i. e. feels no pain since all possible objects of perception and feeling are of the nature of bliss or pleasure ; for pleasure is just that which, being experienced, is agreeable to man's nature. — But an objection is raised, it is an actual fact that this very world is perceived as something different from Brahman, and as being of the nature of pain, or at the best, limited pleasure; how then can it be perceived as being a mani- festation of Brahman, as having Brahman for its Self, and hence consisting of bliss ? — The individual souls, we reply, which are under the influence of karman, are conscious of this world as different from Brahman, and, according to their individual karman, as either made up of pain or limited pleasure. But as this view depends altogether on karman, to him who has freed himself from Nescience in the form of karman, this same world presents itself as lying within the intuition of Brahman, together with its qualities and vibhuti, and hence as essentially blissful. To a man troubled with excess of bile the water he drinks has a taste either downright unpleasant or moderately pleasant, according to the degree to which his health is affected; while the same water has an unmixedly pleasant taste for a man in good health. As long as a boy is not aware that some plaything is meant to amuse him, he does not care for it ; when on the other hand he apprehends it as meant to give him delight, the thing becomes very dear to him. In the same way the world becomes an object of supreme love to him who recognises it as having Brahman for its Self, and being a mere plaything of Brahman — of Brah- man, whose essential nature is supreme bliss, and which is a treasure-house, as it were, of numberless auspicious quali- ties of supreme excellence. He who has reached such intuition of Brahman, sees nothing apart from it and feels no pain. This the concluding passages of the text set I ADHYAYA, 3 PADA, 8. ^°7 forth in detail, ' He who sees, perceives and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self; he becomes a Self ruler, he moves and rules in all worlds according to his pleasure. But those who have a different knowledge from this, they are ruled by others, they live in perishable worlds, they do not move in all the worlds according to their liking/ * They are ruled by others/ means ' they are in the power of karman.' And further on, ' He who sees this does not see death, nor illness, nor pain ; he who sees this sees every- thing and obtains everything everywhere.1
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.
1An ativadin (' one who in his declaration goes beyond ') is one who maintains, as object of his devotion, 304 vedAnta-s^tras. something which, as being more beneficial to man, sur- passes other objects of devotion. The text at first declares that he who knows Pra/za, i.e. the individual soul, is an ativadin, in so far as the object of his devout meditation surpasses the objects from name up to hope ; and then goes on to say that, as that object also is not of supreme benefit to man, an ativadin in the full sense of the term is he only who proclaims as the object of his devotion the highest Brahman, which alone is of supreme unsurpassable benefit to man. ' He who is an ativadin by the True/ i. e. he who is an ativadin characterised by the highest Brahman as the object of his meditation. For the same reason the pupil entreats, ' Sir, may I be an ativadin with the True ! ' and the teacher replies, ' But we must desire to know the True!' — Moreover, the text, VII, 26, 1, ' Pra^a springs from the Self/ declares the origination from the Self of the being called Pra^a; and from this we infer that the Self which is introduced as the general subject-matter of the section, in the clause * He who knows the Self passes beyond death/ is different from the being called Pra^a. — The contention that, because there is no question and answer as to some- thing greater than Pra^a, the instruction about the Self must be supposed to come to an end with the instruction about Pra/m, is by no means legitimate. For that a new subject is introduced is proved, not only by those questions and answers ; it may be proved by other means also, and we have already explained such means. The following is the reason why the pupil does not ask the question whether there is anything greater than Pra/za. With regard to the non-sentient objects extending from name to hope — each of which surpasses the preceding one in so far as it is more beneficial to man — the teacher does not declare that he who knows them is an ativadin ; when, however, he comes to the individual soul, there called Pra^a, the knowledge of whose true nature he considers highly beneficial, he expressly says that 'he who sees this, notes this, under- stands this is an ativadin ' (VII, 15, 4). The pupil there- fore imagines that the instruction about the Self is now completed, and hence asks no further question. The I ADHYAYA, 3 PADA, 7. 305
2The pupil there- fore imagines that the instruction about the Self is now completed, and hence asks no further question. The I ADHYAYA, 3 PADA, 7. 305 teacher on the other hand, holding that even that know- ledge is not the highest, spontaneously continues his teaching, and tells the pupil that truly he only is an ativadin who proclaims the supremely and absolutely beneficial being which is called ' the True/ i. e. the highest Brahman. On this suggestion of the highest Brahman the pupil, desirous to learn its true nature and true worship, entreats the teacher, ' Sir, may I become an ativadin by the True ! ' Thereupon the teacher — in order to help the pupil to become an ativadin, — a position which requires previous intuition of Brahman — enjoins on him meditation on Brahman which is the means to attain intuition (' You must desire to know the True ! J) ; next recommends to him reflection (manana) which is the means towards meditation ('You must desire to understand reflection ') ; then — taking it for granted that the injunction of reflection implies the injunction of ' hearing ' the sacred texts which is the pre- liminary for reflecting — advises him to cherish faith in Brahman which is the preliminary means towards hearing (' You must desire to understand faith ') ; after that tells him to practise, as a preliminary towards faith, reliance on Brahman (' You must desire to understand reliance') ; next admonishes him, to apply himself to ' action,' i. e. to make the effort which is a preliminary requisite for all the activities enumerated ('You must desire to understand action '). Finally, in order to encourage the pupil to enter on all this, the teacher tells him to recognise that bliss constitutes the nature of that Brahman which is the aim of all his effort (' You must desire to understand bliss ') ; and bids him to realise that the bliss which constitutes Brah- man's nature is supremely large and full ('You must endeavour to understand the " bhuman," i. e. the supreme fulness of bliss '). And of this Brahman, whose nature is absolute bliss, a definition is then given as follows, ' Where one sees nothing else, hears nothing else, knows nothing else, that is bhuman.' This means — when the meditating devotee realises the intuition of this Brahman, which con- sists of absolute bliss, he does not see anything apart from it, since the whole aggregate of things is contained within [48] X 306 VEDANTA-stfTRAS.
3the essence and outward manifestation (vibhuti) of Brah- man. He, therefore, who has an intuitive knowledge of Brahman as qualified by its attributes and its vibhuti — which also is called aijvarya, i. e. lordly power — and con- sisting of supreme bliss, sees nothing else since there is nothing apart from Brahman ; and sees, i. e. feels no pain since all possible objects of perception and feeling are of the nature of bliss or pleasure ; for pleasure is just that which, being experienced, is agreeable to man's nature. — But an objection is raised, it is an actual fact that this very world is perceived as something different from Brahman, and as being of the nature of pain, or at the best, limited pleasure; how then can it be perceived as being a mani- festation of Brahman, as having Brahman for its Self, and hence consisting of bliss ? — The individual souls, we reply, which are under the influence of karman, are conscious of this world as different from Brahman, and, according to their individual karman, as either made up of pain or limited pleasure. But as this view depends altogether on karman, to him who has freed himself from Nescience in the form of karman, this same world presents itself as lying within the intuition of Brahman, together with its qualities and vibhuti, and hence as essentially blissful. To a man troubled with excess of bile the water he drinks has a taste either downright unpleasant or moderately pleasant, according to the degree to which his health is affected; while the same water has an unmixedly pleasant taste for a man in good health. As long as a boy is not aware that some plaything is meant to amuse him, he does not care for it ; when on the other hand he apprehends it as meant to give him delight, the thing becomes very dear to him. In the same way the world becomes an object of supreme love to him who recognises it as having Brahman for its Self, and being a mere plaything of Brahman — of Brah- man, whose essential nature is supreme bliss, and which is a treasure-house, as it were, of numberless auspicious quali- ties of supreme excellence. He who has reached such intuition of Brahman, sees nothing apart from it and feels no pain. This the concluding passages of the text set I ADHYAYA, 3 PADA, 8. ^°7 forth in detail, ' He who sees, perceives and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self; he becomes a Self ruler, he moves and rules in all worlds according to his pleasure. But those who have a different knowledge from this, they are ruled by others, they live in perishable worlds, they do not move in all the worlds according to their liking/ * They are ruled by others/ means ' they are in the power of karman.' And further on, ' He who sees this does not see death, nor illness, nor pain ; he who sees this sees every- thing and obtains everything everywhere.1
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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