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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1All this also proves that the small ether is none other than the highest Self. That the individual soul, ' even when its true nature is manifest/ cannot be viewed as a bank and support of the worlds, &c, we shall show under IV, 4. But if this is so, what then is the meaning of the reference to the individual soul which is made in the section treating of the small ether, viz. in the passage, ' Now that serene being, which after having risen from this body/ &c. (VIII, 3, 4)? To this question the next Sutra replies. 19. And the reference has a different meaning. The text in question declares that the released individual soul when reaching the highest light, i.e. Brahman, which is free from all sin, and so on, attains its true nature, which is characterised by similar freedom from sin, and so on. Now this reference to the individual soul, as described in the teaching of Pra^-apati, has the purpose of giving in- struction (not about the qualities of the individual soul, but) about the nature of that which is the cause of the qualities of the individual soul, i.e. the qualities specially belonging to the supreme Person. The reason why, in the section containing the teaching of Pra^apati, information is given as to the true nature of the released individual soul is that such knowledge assists the doctrine referring to the small ether. For the individual Self which wishes to reach Brahman must know his own true nature also, so as to realise that he, as being himself endowed with auspicious qualities, will finally arrive at an intuition of the highest Brahman, which is a mass of auspicious qualities raised to the highest degree of excellence. The cognition of the soul's own true nature is itself comprised in the result of the meditation on Brahman, and the results which are Y 2 324 vedanta-s6tras. proclaimed in the teaching of Pra^-apati (' He obtains all worlds and all wishes' ; 'He moves about there laughing,' &c.) thus really are results of the knowledge of the small ether. 20. If it be said, owing to the scriptural declara- tion of smallness ; that has been explained. The text describes the ether within the heart as being of small compass, and this agrees indeed with the individual soul which elsewhere is compared to the point of an awl, but not with Brahman, which is greater than everything. — The reply to this objection has virtually been given before, viz. under I, 2, 7, where it is said that Brahman may be viewed as of small size, for the purpose of devout medi- tation.
2— The reply to this objection has virtually been given before, viz. under I, 2, 7, where it is said that Brahman may be viewed as of small size, for the purpose of devout medi- tation. It thus remains a settled conclusion that the small ether is none other but the highest Person who is untouched by even a shadow of imperfection, and is an ocean of infinite, supremely exalted, qualities — knowledge, strength, lordly power, &c. The being, on the other hand, which in the teaching of Pra^-apati is described as first having a body due to karman — as we see from passages such as i they strike it as it were, they cut it as it were ' — and as after- wards approaching the highest light, and then manifesting its essential qualities, viz. freedom from sin, &c, is the individual soul ; not the small ether (or Brahman). The next Sutra supplies a further reason for this con- clusion. 21. And on account of the imitation of that. The individual soul, free from bondage, and thus pos- sessing the qualities of freedom from sin, &c, cannot be the small ether, i. e. the highest Brahman, because it is stated to ' imitate/ i. e. to be equal to that Brahman. The text making that statement is Mu. Up. Ill, 1, 3, ' When the seer (i. e. the individual soul) sees the brilliant maker, the Lord, the Person who has his source in Brahman ; then becoming wise and shaking off good and evil, he reaches the highest equality, free from passions.' The being to I ADHYAYA, 3 PAD A, 23. 325 which the teaching of Pra^apati refers is the * imitator,' i. e. the individual soul ; the Brahman which is ' imitated ' is the small ether. 22. The same is declared by Smrztl also. Smr/ti also declares that the transmigrating soul when reaching the state of Release * imitates/ i.e. attains supreme equality of attributes with the highest Brahman. { Abiding by this knowledge they, attaining to equality of attributes with me, are not born again at the time of creation, nor are they affected by the general dissolution of the world ' (Bha. Gf. XIV, 2). Some maintain that the last two Sutras constitute a separate adhikara^a (head of discussion), meant to prove that the text Mu. Up. II, 2, 10 ('After him the shining one, everything shines ; by the light of him all this is lighted '), refers to the highest Brahman. This view is, however, inadmissible, for the reason that with regard to the text quoted no purvapaksha can arise, it having been proved under I, 2, 21 ff., and 1, 3, 1 ff., that the whole section of which that text forms part is concerned with Brahman ; and it further having been shown under I, 1, 24 ff., that Brahman is apprehended under the form of light. — The interpretation moreover does not fit in with the wording of the Sutras. — Here terminates the adhikara/za of the ' small one/ 23. On account of the term, the one measured.
3— The interpretation moreover does not fit in with the wording of the Sutras. — Here terminates the adhikara/za of the ' small one/ 23. On account of the term, the one measured. We read in the Ka/^avalli ' The Person of the size of a thumb stands in the middle of the Self, as lord of the past and the future, and henceforward fears no more ' ; * That Person of the size of a thumb is like a light without smoke/ &c. (Ka. Up. II, 4, *3 ; 13). And 'The Person not larger than a thumb, the inner Self, is always settled in the heart of men' (Ka. Up. II, 6, 17). A doubt here arises whether the being measured by the extent of a span be the individual soul or the highest Self. — The Purvapakshin maintains the former view ; for, he says, another scriptural text also declares the individual soul to have that measure, 326 VED ANTA-SUTRAS. * the ruler of the vital airs moves through his own works, of the size of a thumb, brilliant like the sun, endowed with purposes and egoity ' (5vet. Up. V, u, 7; 8). Moreover, the highest Self is not anywhere else, not even for the purpose of meditation, represented as having the size of a thumb. It thus being determined that the being of the length of a thumb is the individual Self, we understand the term ' Lord/ which is applied to it, as meaning that it is the Lord of the body, the sense-organs, the objects and the instruments of fruition. — Of this view the Sutra dis- poses, maintaining that the being a thumb long can be none but the highest Self, just on account of that term. For lordship over all things past and future cannot pos- sibly belong to the individual Self, which is under the power of karman. — But how can the highest Self be said to have the measure of a thumb ? — On this point the next Sutra satisfies us. 24. But with reference to the heart, men being qualified. In so far as the highest Self abides, for the purpose of devout meditation, in the heart of the devotee — which heart is of the measure of a thumb — it may itself be viewed as having the measure of a thumb. The individual soul also can be said to have the measure of a thumb only in so far as dwelling within the heart ; for scripture directly states that its real size is that of the point of a goad, i.e. minute. And as men only are capable of devout meditation, and hence alone have a claim on scrip- ture, the fact that the hearts of other living creatures also, such as donkeys, horses, snakes, &c, have the same size, cannot give rise to any objection. — The discussion of this matter will be completed later on 1. 25. Also beings above them (i.e. men), Badara- ya^a thinks, on account of possibility. In order to prove that the highest Brahman may be 1 The ' pramitadhikarawa ' is resumed in Sutra 41. I ADHYAYA, 3 PAD A, 25. 327
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.
1All this also proves that the small ether is none other than the highest Self. That the individual soul, ' even when its true nature is manifest/ cannot be viewed as a bank and support of the worlds, &c, we shall show under IV, 4. But if this is so, what then is the meaning of the reference to the individual soul which is made in the section treating of the small ether, viz. in the passage, ' Now that serene being, which after having risen from this body/ &c. (VIII, 3, 4)? To this question the next Sutra replies. 19. And the reference has a different meaning. The text in question declares that the released individual soul when reaching the highest light, i.e. Brahman, which is free from all sin, and so on, attains its true nature, which is characterised by similar freedom from sin, and so on. Now this reference to the individual soul, as described in the teaching of Pra^-apati, has the purpose of giving in- struction (not about the qualities of the individual soul, but) about the nature of that which is the cause of the qualities of the individual soul, i.e. the qualities specially belonging to the supreme Person. The reason why, in the section containing the teaching of Pra^apati, information is given as to the true nature of the released individual soul is that such knowledge assists the doctrine referring to the small ether. For the individual Self which wishes to reach Brahman must know his own true nature also, so as to realise that he, as being himself endowed with auspicious qualities, will finally arrive at an intuition of the highest Brahman, which is a mass of auspicious qualities raised to the highest degree of excellence. The cognition of the soul's own true nature is itself comprised in the result of the meditation on Brahman, and the results which are Y 2 324 vedanta-s6tras. proclaimed in the teaching of Pra^-apati (' He obtains all worlds and all wishes' ; 'He moves about there laughing,' &c.) thus really are results of the knowledge of the small ether. 20. If it be said, owing to the scriptural declara- tion of smallness ; that has been explained. The text describes the ether within the heart as being of small compass, and this agrees indeed with the individual soul which elsewhere is compared to the point of an awl, but not with Brahman, which is greater than everything. — The reply to this objection has virtually been given before, viz. under I, 2, 7, where it is said that Brahman may be viewed as of small size, for the purpose of devout medi- tation.
2— The reply to this objection has virtually been given before, viz. under I, 2, 7, where it is said that Brahman may be viewed as of small size, for the purpose of devout medi- tation. It thus remains a settled conclusion that the small ether is none other but the highest Person who is untouched by even a shadow of imperfection, and is an ocean of infinite, supremely exalted, qualities — knowledge, strength, lordly power, &c. The being, on the other hand, which in the teaching of Pra^-apati is described as first having a body due to karman — as we see from passages such as i they strike it as it were, they cut it as it were ' — and as after- wards approaching the highest light, and then manifesting its essential qualities, viz. freedom from sin, &c, is the individual soul ; not the small ether (or Brahman). The next Sutra supplies a further reason for this con- clusion. 21. And on account of the imitation of that. The individual soul, free from bondage, and thus pos- sessing the qualities of freedom from sin, &c, cannot be the small ether, i. e. the highest Brahman, because it is stated to ' imitate/ i. e. to be equal to that Brahman. The text making that statement is Mu. Up. Ill, 1, 3, ' When the seer (i. e. the individual soul) sees the brilliant maker, the Lord, the Person who has his source in Brahman ; then becoming wise and shaking off good and evil, he reaches the highest equality, free from passions.' The being to I ADHYAYA, 3 PAD A, 23. 325 which the teaching of Pra^apati refers is the * imitator,' i. e. the individual soul ; the Brahman which is ' imitated ' is the small ether. 22. The same is declared by Smrztl also. Smr/ti also declares that the transmigrating soul when reaching the state of Release * imitates/ i.e. attains supreme equality of attributes with the highest Brahman. { Abiding by this knowledge they, attaining to equality of attributes with me, are not born again at the time of creation, nor are they affected by the general dissolution of the world ' (Bha. Gf. XIV, 2). Some maintain that the last two Sutras constitute a separate adhikara^a (head of discussion), meant to prove that the text Mu. Up. II, 2, 10 ('After him the shining one, everything shines ; by the light of him all this is lighted '), refers to the highest Brahman. This view is, however, inadmissible, for the reason that with regard to the text quoted no purvapaksha can arise, it having been proved under I, 2, 21 ff., and 1, 3, 1 ff., that the whole section of which that text forms part is concerned with Brahman ; and it further having been shown under I, 1, 24 ff., that Brahman is apprehended under the form of light. — The interpretation moreover does not fit in with the wording of the Sutras. — Here terminates the adhikara/za of the ' small one/ 23. On account of the term, the one measured.
3— The interpretation moreover does not fit in with the wording of the Sutras. — Here terminates the adhikara/za of the ' small one/ 23. On account of the term, the one measured. We read in the Ka/^avalli ' The Person of the size of a thumb stands in the middle of the Self, as lord of the past and the future, and henceforward fears no more ' ; * That Person of the size of a thumb is like a light without smoke/ &c. (Ka. Up. II, 4, *3 ; 13). And 'The Person not larger than a thumb, the inner Self, is always settled in the heart of men' (Ka. Up. II, 6, 17). A doubt here arises whether the being measured by the extent of a span be the individual soul or the highest Self. — The Purvapakshin maintains the former view ; for, he says, another scriptural text also declares the individual soul to have that measure, 326 VED ANTA-SUTRAS. * the ruler of the vital airs moves through his own works, of the size of a thumb, brilliant like the sun, endowed with purposes and egoity ' (5vet. Up. V, u, 7; 8). Moreover, the highest Self is not anywhere else, not even for the purpose of meditation, represented as having the size of a thumb. It thus being determined that the being of the length of a thumb is the individual Self, we understand the term ' Lord/ which is applied to it, as meaning that it is the Lord of the body, the sense-organs, the objects and the instruments of fruition. — Of this view the Sutra dis- poses, maintaining that the being a thumb long can be none but the highest Self, just on account of that term. For lordship over all things past and future cannot pos- sibly belong to the individual Self, which is under the power of karman. — But how can the highest Self be said to have the measure of a thumb ? — On this point the next Sutra satisfies us. 24. But with reference to the heart, men being qualified. In so far as the highest Self abides, for the purpose of devout meditation, in the heart of the devotee — which heart is of the measure of a thumb — it may itself be viewed as having the measure of a thumb. The individual soul also can be said to have the measure of a thumb only in so far as dwelling within the heart ; for scripture directly states that its real size is that of the point of a goad, i.e. minute. And as men only are capable of devout meditation, and hence alone have a claim on scrip- ture, the fact that the hearts of other living creatures also, such as donkeys, horses, snakes, &c, have the same size, cannot give rise to any objection. — The discussion of this matter will be completed later on 1. 25. Also beings above them (i.e. men), Badara- ya^a thinks, on account of possibility. In order to prove that the highest Brahman may be 1 The ' pramitadhikarawa ' is resumed in Sutra 41. I ADHYAYA, 3 PAD A, 25. 327
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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