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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1333 them to remember the very same sections, hymns, &c. The Rz'shis being thus gifted by Pra^-apati with the requisite powers, undergo suitable preparatory austerities and finally see the mantras, and so on, proclaimed by the Vasish/^as and other Rishls of former ages of the world, perfect in all their sounds and accents, without having learned them from the recitation of a teacher. There is thus no conflict be- tween the eternity of the Veda and the fact that the iv?zshis are the makers of its sections, hymns, and so on. A further objection is raised. Let it be admitted that after each pralaya of the kind called ' contingent' (naimittika), Pra^apati may proceed to create new Indras, and so on, in the way of remembering on the basis of the Veda the Indras, and so on, of preceding periods. In the case, on the other hand, of a pralaya of the kind called elemental (prakrztika), in which the creator, Pra^apati himself, and words — which are the effects of the elemental ahankara — pass away, what possibility is there of Pra^-apati under- taking a new creation on the basis of Vedic words, and how can we speak of the permanency of a Veda which perishes ? He who maintains the eternity of the Veda and the corporeality of gods, and so on, is thus really driven to the hypothesis of the course of mundane existence being without a beginning (i. e. not preceded by a pralaya). — Of this difficulty the next Sutra disposes. 29. And on account of the equality of names and forms there is no contradiction, even in the renova- tion (of the world) ; as appears from vSruti and Smritu On account of the sameness of names and forms, as stated before, there is no difficulty in the way of the origination of the world, even in the case of total pralayas. For what actually takes place is as follows. When the period of a great pralaya draws towards its close, the divine supreme Person, remembering the constitution of the world previous to the pralaya, and forming the volition ' May I become manifold/ separates into its constituent 534 vedanta-s£tras.
2When the period of a great pralaya draws towards its close, the divine supreme Person, remembering the constitution of the world previous to the pralaya, and forming the volition ' May I become manifold/ separates into its constituent 534 vedanta-s£tras. elements the whole mass of enjoying souls and objects of enjoyment which, during the pralaya state, had been merged in him so as to possess a separate existence (not actual but) potential only, and then emits the entire world just as it had been before, from the so-called Mahat down to the Brahman-egg, and Hira^yagarbha (Pra^apati). Having thereupon manifested the Vedas in exactly the same order and arrangement they had had before, and having taught them to Hira/zyagarbha, he entrusts to him the new creation of the different classes of beings, gods, and so on, just as it was before ; and at the same time abides himself within the world so created as its inner Self and Ruler. This view of the process removes all difficulties. The superhuman origin and the eternity of the Veda really mean that intelligent agents having received in their minds an impression due to previous recitations of the Veda in a fixed order of words, chapters, and so on, remember and again recite it in that very same order of succession. This holds good both with regard to us men and to the highest Lord of all ; there however is that difference between the two cases that the representa- tions of the Veda which the supreme Person forms in his own mind are spontaneous, not dependent on an impression previously made. To the question whence all this is known, the Sutra replies ' from Scripture and Smrzti.' The scriptural passage is ' He who first creates Brahma and delivers the Vedas to him' (6Vet. Up. VI, 18). And as to Smriti we have the following statement in Manu, t This universe existed in the shape of darkness, &c. — He desiring to produce beings of many kinds from his own body, first with a thought created the waters and placed his seed in them. That seed became a golden egg equal to the sun in brilliancy ; in that he himself was born as Brahma, the progenitor of the whole world ' (Manu I, i, 5; 8-9). To the same effect are the texts of the Pauramkas,' From the navel of the sleeping divinity there sprung up a lotus, and in that lotus there was born Brahma fully knowing all Vedas and Vedangas, And then Brahma was told by him (the highest Divinity), I ADHYAYA, 3 PADA, 3 1. 335 * Do thou create all beings, O Great-minded one'; and the following passage, ' From the highest Naraya//a there was born the Four-faced one.' — And in the section which begins
3335 * Do thou create all beings, O Great-minded one'; and the following passage, ' From the highest Naraya//a there was born the Four-faced one.' — And in the section which begins * I will tell the original creation/ we read ' Because having created water (nara) I abide within it, therefore my name shall be Naraya^a. There I lie asleep in every Kalpa, and as lam sleeping there springs from my navel a lotus, and in that lotus there is born the Four-faced one, and I tell him " Do thou, Great-minded one, create all beings." ' — Here terminates the adhikara^a of ' the deities.' 30. On account of the impossibility (of qualifica- tion for the madhuvidya, &c.) Gaimini maintains the non-qualification (of gods, &c). So far it has been proved that also the gods, and so on, are qualified for the knowledge of Brahman. But a further point here presents itself for consideration, viz. whether the gods are qualified or not to undertake those meditations of which they themselves are the objects. The Sutra states as a purvapaksha view held by Caimini, that they are not so qualified, for the reason that there are no other Adityas, Vasus, and so on, who could be meditated on by the Adityas and Vasus themselves; and that moreover for the Adityas and Vasus the qualities and position of those classes of deities cannot be objects of desire, considering that they possess them already. The so-called Madhuvidya {Kh. Up. Ill) represents as objects of devout meditation certain parts of the sun which are being enjoyed by the different classes of divine beings, Vasus, Adityas, and so on — the sun being there called ' madhu,' i. e. honey or nectar, on account of his being the abode of a certain nectar to be brought about by certain sacrificial works to be known from the Rzg-veda., and so on; and as the reward of such meditation the text names the attainment of the position of the Vasus, Adityas, and so on. 31. And on account of (meditating on the part of the gods) being in the Light. * Him the devas meditate upon as the light of lights, as 336 vedanta-s6tras. immortal time' (Br/. Up. IV, 4, 16). This text declares that the meditation of the gods has for its object the Light, i. e. the highest Brahman. Now this express declaration as to the gods being meditating devotees with regard to meditations on Brahman which are common to men and gods, implies a denial of the gods being qualified for medi- tations on other objects. The conclusion therefore is that the Vasus, and so on, are not qualified for meditations on the Vasus and other classes of deities. 32. But Badaraya^a (maintains) the existence (of qualification) ; for there is (possibility of such).
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.
1333 them to remember the very same sections, hymns, &c. The Rz'shis being thus gifted by Pra^-apati with the requisite powers, undergo suitable preparatory austerities and finally see the mantras, and so on, proclaimed by the Vasish/^as and other Rishls of former ages of the world, perfect in all their sounds and accents, without having learned them from the recitation of a teacher. There is thus no conflict be- tween the eternity of the Veda and the fact that the iv?zshis are the makers of its sections, hymns, and so on. A further objection is raised. Let it be admitted that after each pralaya of the kind called ' contingent' (naimittika), Pra^apati may proceed to create new Indras, and so on, in the way of remembering on the basis of the Veda the Indras, and so on, of preceding periods. In the case, on the other hand, of a pralaya of the kind called elemental (prakrztika), in which the creator, Pra^apati himself, and words — which are the effects of the elemental ahankara — pass away, what possibility is there of Pra^-apati under- taking a new creation on the basis of Vedic words, and how can we speak of the permanency of a Veda which perishes ? He who maintains the eternity of the Veda and the corporeality of gods, and so on, is thus really driven to the hypothesis of the course of mundane existence being without a beginning (i. e. not preceded by a pralaya). — Of this difficulty the next Sutra disposes. 29. And on account of the equality of names and forms there is no contradiction, even in the renova- tion (of the world) ; as appears from vSruti and Smritu On account of the sameness of names and forms, as stated before, there is no difficulty in the way of the origination of the world, even in the case of total pralayas. For what actually takes place is as follows. When the period of a great pralaya draws towards its close, the divine supreme Person, remembering the constitution of the world previous to the pralaya, and forming the volition ' May I become manifold/ separates into its constituent 534 vedanta-s£tras.
2When the period of a great pralaya draws towards its close, the divine supreme Person, remembering the constitution of the world previous to the pralaya, and forming the volition ' May I become manifold/ separates into its constituent 534 vedanta-s£tras. elements the whole mass of enjoying souls and objects of enjoyment which, during the pralaya state, had been merged in him so as to possess a separate existence (not actual but) potential only, and then emits the entire world just as it had been before, from the so-called Mahat down to the Brahman-egg, and Hira^yagarbha (Pra^apati). Having thereupon manifested the Vedas in exactly the same order and arrangement they had had before, and having taught them to Hira/zyagarbha, he entrusts to him the new creation of the different classes of beings, gods, and so on, just as it was before ; and at the same time abides himself within the world so created as its inner Self and Ruler. This view of the process removes all difficulties. The superhuman origin and the eternity of the Veda really mean that intelligent agents having received in their minds an impression due to previous recitations of the Veda in a fixed order of words, chapters, and so on, remember and again recite it in that very same order of succession. This holds good both with regard to us men and to the highest Lord of all ; there however is that difference between the two cases that the representa- tions of the Veda which the supreme Person forms in his own mind are spontaneous, not dependent on an impression previously made. To the question whence all this is known, the Sutra replies ' from Scripture and Smrzti.' The scriptural passage is ' He who first creates Brahma and delivers the Vedas to him' (6Vet. Up. VI, 18). And as to Smriti we have the following statement in Manu, t This universe existed in the shape of darkness, &c. — He desiring to produce beings of many kinds from his own body, first with a thought created the waters and placed his seed in them. That seed became a golden egg equal to the sun in brilliancy ; in that he himself was born as Brahma, the progenitor of the whole world ' (Manu I, i, 5; 8-9). To the same effect are the texts of the Pauramkas,' From the navel of the sleeping divinity there sprung up a lotus, and in that lotus there was born Brahma fully knowing all Vedas and Vedangas, And then Brahma was told by him (the highest Divinity), I ADHYAYA, 3 PADA, 3 1. 335 * Do thou create all beings, O Great-minded one'; and the following passage, ' From the highest Naraya//a there was born the Four-faced one.' — And in the section which begins
3335 * Do thou create all beings, O Great-minded one'; and the following passage, ' From the highest Naraya//a there was born the Four-faced one.' — And in the section which begins * I will tell the original creation/ we read ' Because having created water (nara) I abide within it, therefore my name shall be Naraya^a. There I lie asleep in every Kalpa, and as lam sleeping there springs from my navel a lotus, and in that lotus there is born the Four-faced one, and I tell him " Do thou, Great-minded one, create all beings." ' — Here terminates the adhikara^a of ' the deities.' 30. On account of the impossibility (of qualifica- tion for the madhuvidya, &c.) Gaimini maintains the non-qualification (of gods, &c). So far it has been proved that also the gods, and so on, are qualified for the knowledge of Brahman. But a further point here presents itself for consideration, viz. whether the gods are qualified or not to undertake those meditations of which they themselves are the objects. The Sutra states as a purvapaksha view held by Caimini, that they are not so qualified, for the reason that there are no other Adityas, Vasus, and so on, who could be meditated on by the Adityas and Vasus themselves; and that moreover for the Adityas and Vasus the qualities and position of those classes of deities cannot be objects of desire, considering that they possess them already. The so-called Madhuvidya {Kh. Up. Ill) represents as objects of devout meditation certain parts of the sun which are being enjoyed by the different classes of divine beings, Vasus, Adityas, and so on — the sun being there called ' madhu,' i. e. honey or nectar, on account of his being the abode of a certain nectar to be brought about by certain sacrificial works to be known from the Rzg-veda., and so on; and as the reward of such meditation the text names the attainment of the position of the Vasus, Adityas, and so on. 31. And on account of (meditating on the part of the gods) being in the Light. * Him the devas meditate upon as the light of lights, as 336 vedanta-s6tras. immortal time' (Br/. Up. IV, 4, 16). This text declares that the meditation of the gods has for its object the Light, i. e. the highest Brahman. Now this express declaration as to the gods being meditating devotees with regard to meditations on Brahman which are common to men and gods, implies a denial of the gods being qualified for medi- tations on other objects. The conclusion therefore is that the Vasus, and so on, are not qualified for meditations on the Vasus and other classes of deities. 32. But Badaraya^a (maintains) the existence (of qualification) ; for there is (possibility of such).
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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