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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In that Imperishable, O Gargi, the ether is woven, warp and woof/ Here the declaration as to the Imperishable being what sees, hears, &c. excludes the non-intelligent Pradhana ; and the declaration as to its being all-seeing, &c. while not I ADHYAYA, 3 PADA, 12. 3II seen by any one excludes the individual soul. This exclu- sion of what has a nature other than that of the highest Self thus confirms the view of that Self being meant. — Or else the Sutra may be explained in a different way, viz. ' On account of the exclusion of the existence of another.' On this alternative the text ' There is nothing that sees but it/ &c, is to be understood as follows : ' while this Imperish- able, not seen by others but seeing all others, forms the basis of all things different from itself ; there is no other prin- ciple which, unseen by the Imperishable but seeing it, could form its basis/ i. e. the text would exclude the existence of any other thing but the Imperishable, and thus implicitly deny that the Imperishable is either the Pradhana or the in- dividual Self. — Moreover the text 'By the command of that Imperishable men praise those who give, the gods follow the Sacrificer, the fathers the Darvi-offering/ declares the Imperishable to be that on the command of which there proceed all works enjoined by Scripture and Smrzti, such as sacrificing, giving, &c, and this again shows that the Imperishable must be Brahman, the supreme Person. Again, the subsequent passusi ' Whosoever without know- ing that Imperishable/ &c, declares that ignorance of the Imperishable leads to the Sa/^sara, while knowledge of it helps to reach Immortality : this also proves that the Im- perishable is the highest Brahman. — Here terminates the adhikara^a of ( the Imperishable/ 12. On account of his being designated as the object of seeing, he (i. e. the highest Self) (is that object). The followers of the Atharva-veda, in the section contain- ing the question asked by Satyakama, read as follows : ' He again who meditates with this syllable Aum of three Matras on the highest Person, he comes to light and to the sun. As a snake frees itself from its skin, so he frees himself from evil. He is led up by the Saman verses to the Brahma-world ; he sees the person dwelling in the castle who is higher than the individual souls concreted 312 VEDANTA-S^JTR AS. with bodies and higher (than those) ' (Pra. Up. V, 2). Here the terms * he meditates ' and ' he sees ' have the same sense, ' seeing ' being the result of devout meditation ; for according to the principle expressed in the text (Kh. Up. Ill, 14) ' According as man's thought is in this world,' what is reached by the devotee is the object of medita- tion ; and moreover the text exhibits the same object, viz. * the highest Person ' in connexion with both verbs.
2Up. Ill, 14) ' According as man's thought is in this world,' what is reached by the devotee is the object of medita- tion ; and moreover the text exhibits the same object, viz. * the highest Person ' in connexion with both verbs. The doubt here presents itself whether the highest Person in this text be the so-called four-faced Brahma, the Lord of the mundane egg who represents the individual souls in their collective aspect, or the supreme Person who is the Lord of all. — The Purvapakshin maintains the former view. For, he argues, on the introductory question, ( He who here among men should meditate until death on the syllable Om, what would he obtain by it ?' The text first declares that he who meditates on that syllable as having one Matra, obtains the world of men ; and next, that he who meditates on it as having two Matras obtains the world of the atmosphere. Hence the Brahma-world, which the text after that represents as the object reached by him who meditates on Om as having three syllables, must be the world of Brahma iTaturmukha who is consti- tuted by the aggregate of the individual souls. What the soul having reached that world sees, therefore is the same Brahma Afaturmukha ; and thus only the attribute c etasma^* ^ivaghanat parat param ' is suitable ; for the collective soul, i. e. Brahma iTaturmukha, residing in the Brahma- world is higher (para) than the distributive or discrete soul (^iva) which is concreted (ghani-bhuta) with the body and sense-organs, and at the same time is higher (para) than these. The highest Person mentioned in the text, there- fore, is Brahma iTaturmukha ; and the qualities mentioned further on, such as absence of decay, &c, must be taken in such a way as to agree with that Brahma. To this prima facie view the Sutra replies that the object of seeing is He, i.e. the highest Self, on account of designation. The text clearly designates the object of seeing as the highest Self. For the concluding jloka. I ADHYAYA, 3 PADA, 12. 313
3To this prima facie view the Sutra replies that the object of seeing is He, i.e. the highest Self, on account of designation. The text clearly designates the object of seeing as the highest Self. For the concluding jloka. I ADHYAYA, 3 PADA, 12. 313 which refers to that object of seeing, declares that ' by means of the 0;/zkara he who knows reaches that which is tranquil, free from decay, immortal, fearless, the highest ' — all which attributes properly belong to the highest Self only, as we know from texts such as ' that is the Immortal, that is the fearless, that is Brahman ' (Kh. Up. IV, 15, 1). The qualification expressed in the clause ' etasma^ ^iva- ghanat/ &c. may also refer to the highest Self only, not to Brahma iTaturmukha ; for the latter is himself compre- hended by the term '^ivaghana.' For that term denotes all souls which are embodied owing to karman ; and that iTaturmukha is one of those we know from texts such as ' He who first creates Brahma ' (5vet. Up. VI, 18). Nor is there any strength in the argument that, since the Brahma- world mentioned in the text is known to be the world of TTaturmukha, as it follows next on the world of the atmos- phere, the being abiding there must needs be iTaturmukha. We rather argue as follows — as from the concluding clause 'that which is tranquil, free from decay/ &c, we ascertain that the object of intuition is the highest Brahman, the Brahma- world spoken of as the abode of the seeing devotee cannot be the perishable world of Brahma iTaturmukha. A further reason for this conclusion is supplied by what the text says about ' him who is freed from all evil being led up by the Saman verses to the world of Brahman'; for the place reached by him who is freed from all evil cannot be the mere abode of ATaturmukha. Hence also the concluding .rloka says with reference to that Brahma-world ' that which the wise teach ' : what the wise see and teach is the abode of the highest, of Vishnu ; cp. the text ' the wise ever see that highest abode of Vishnu.' Nor is it even strictly true that the world of Brahma follows on the atmosphere, for the svarga-world and several others lie between the two. We therefore shortly explain the drift of the whole chapter as follows. At the outset of the reply given to Satyakama there is mentioned, in addition to the highest (para) Brahman, a lower (apara) Brahman. This lower or effected (karya) Brahman is distinguished as twofold, being connected either with this terrestrial world or yonder, non- 3 1 4 vedanta-s6tras.
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.
1In that Imperishable, O Gargi, the ether is woven, warp and woof/ Here the declaration as to the Imperishable being what sees, hears, &c. excludes the non-intelligent Pradhana ; and the declaration as to its being all-seeing, &c. while not I ADHYAYA, 3 PADA, 12. 3II seen by any one excludes the individual soul. This exclu- sion of what has a nature other than that of the highest Self thus confirms the view of that Self being meant. — Or else the Sutra may be explained in a different way, viz. ' On account of the exclusion of the existence of another.' On this alternative the text ' There is nothing that sees but it/ &c, is to be understood as follows : ' while this Imperish- able, not seen by others but seeing all others, forms the basis of all things different from itself ; there is no other prin- ciple which, unseen by the Imperishable but seeing it, could form its basis/ i. e. the text would exclude the existence of any other thing but the Imperishable, and thus implicitly deny that the Imperishable is either the Pradhana or the in- dividual Self. — Moreover the text 'By the command of that Imperishable men praise those who give, the gods follow the Sacrificer, the fathers the Darvi-offering/ declares the Imperishable to be that on the command of which there proceed all works enjoined by Scripture and Smrzti, such as sacrificing, giving, &c, and this again shows that the Imperishable must be Brahman, the supreme Person. Again, the subsequent passusi ' Whosoever without know- ing that Imperishable/ &c, declares that ignorance of the Imperishable leads to the Sa/^sara, while knowledge of it helps to reach Immortality : this also proves that the Im- perishable is the highest Brahman. — Here terminates the adhikara^a of ( the Imperishable/ 12. On account of his being designated as the object of seeing, he (i. e. the highest Self) (is that object). The followers of the Atharva-veda, in the section contain- ing the question asked by Satyakama, read as follows : ' He again who meditates with this syllable Aum of three Matras on the highest Person, he comes to light and to the sun. As a snake frees itself from its skin, so he frees himself from evil. He is led up by the Saman verses to the Brahma-world ; he sees the person dwelling in the castle who is higher than the individual souls concreted 312 VEDANTA-S^JTR AS. with bodies and higher (than those) ' (Pra. Up. V, 2). Here the terms * he meditates ' and ' he sees ' have the same sense, ' seeing ' being the result of devout meditation ; for according to the principle expressed in the text (Kh. Up. Ill, 14) ' According as man's thought is in this world,' what is reached by the devotee is the object of medita- tion ; and moreover the text exhibits the same object, viz. * the highest Person ' in connexion with both verbs.
2Up. Ill, 14) ' According as man's thought is in this world,' what is reached by the devotee is the object of medita- tion ; and moreover the text exhibits the same object, viz. * the highest Person ' in connexion with both verbs. The doubt here presents itself whether the highest Person in this text be the so-called four-faced Brahma, the Lord of the mundane egg who represents the individual souls in their collective aspect, or the supreme Person who is the Lord of all. — The Purvapakshin maintains the former view. For, he argues, on the introductory question, ( He who here among men should meditate until death on the syllable Om, what would he obtain by it ?' The text first declares that he who meditates on that syllable as having one Matra, obtains the world of men ; and next, that he who meditates on it as having two Matras obtains the world of the atmosphere. Hence the Brahma-world, which the text after that represents as the object reached by him who meditates on Om as having three syllables, must be the world of Brahma iTaturmukha who is consti- tuted by the aggregate of the individual souls. What the soul having reached that world sees, therefore is the same Brahma Afaturmukha ; and thus only the attribute c etasma^* ^ivaghanat parat param ' is suitable ; for the collective soul, i. e. Brahma iTaturmukha, residing in the Brahma- world is higher (para) than the distributive or discrete soul (^iva) which is concreted (ghani-bhuta) with the body and sense-organs, and at the same time is higher (para) than these. The highest Person mentioned in the text, there- fore, is Brahma iTaturmukha ; and the qualities mentioned further on, such as absence of decay, &c, must be taken in such a way as to agree with that Brahma. To this prima facie view the Sutra replies that the object of seeing is He, i.e. the highest Self, on account of designation. The text clearly designates the object of seeing as the highest Self. For the concluding jloka. I ADHYAYA, 3 PADA, 12. 313
3To this prima facie view the Sutra replies that the object of seeing is He, i.e. the highest Self, on account of designation. The text clearly designates the object of seeing as the highest Self. For the concluding jloka. I ADHYAYA, 3 PADA, 12. 313 which refers to that object of seeing, declares that ' by means of the 0;/zkara he who knows reaches that which is tranquil, free from decay, immortal, fearless, the highest ' — all which attributes properly belong to the highest Self only, as we know from texts such as ' that is the Immortal, that is the fearless, that is Brahman ' (Kh. Up. IV, 15, 1). The qualification expressed in the clause ' etasma^ ^iva- ghanat/ &c. may also refer to the highest Self only, not to Brahma iTaturmukha ; for the latter is himself compre- hended by the term '^ivaghana.' For that term denotes all souls which are embodied owing to karman ; and that iTaturmukha is one of those we know from texts such as ' He who first creates Brahma ' (5vet. Up. VI, 18). Nor is there any strength in the argument that, since the Brahma- world mentioned in the text is known to be the world of TTaturmukha, as it follows next on the world of the atmos- phere, the being abiding there must needs be iTaturmukha. We rather argue as follows — as from the concluding clause 'that which is tranquil, free from decay/ &c, we ascertain that the object of intuition is the highest Brahman, the Brahma- world spoken of as the abode of the seeing devotee cannot be the perishable world of Brahma iTaturmukha. A further reason for this conclusion is supplied by what the text says about ' him who is freed from all evil being led up by the Saman verses to the world of Brahman'; for the place reached by him who is freed from all evil cannot be the mere abode of ATaturmukha. Hence also the concluding .rloka says with reference to that Brahma-world ' that which the wise teach ' : what the wise see and teach is the abode of the highest, of Vishnu ; cp. the text ' the wise ever see that highest abode of Vishnu.' Nor is it even strictly true that the world of Brahma follows on the atmosphere, for the svarga-world and several others lie between the two. We therefore shortly explain the drift of the whole chapter as follows. At the outset of the reply given to Satyakama there is mentioned, in addition to the highest (para) Brahman, a lower (apara) Brahman. This lower or effected (karya) Brahman is distinguished as twofold, being connected either with this terrestrial world or yonder, non- 3 1 4 vedanta-s6tras.
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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