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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1345 therefore touch them. Knowledge of Brahman may thus spring up in the mind of vSudras and the like, owing to instruction received from one of those men who have passed beyond all prohibition. Nor must it be said that the instance of the shell and the silver is not analogous, in so far, namely, as the error with regard to silver in the shell comes to an end as soon as the true state of things is declared ; while the great cosmic error that clouds the vSudra's mind does not come to an end as soon as, from the teaching of another man, he learns the truth about Reality. For the case of the 5udra does not herein differ from that of the Brahma^a ; the latter also does not at once free himself from the cosmic error. Nor again will it avail to plead that the sacred texts originate the demanded final cognition in the mind of the Brahma^a as soon as meditation has dispelled the obstructive imagination of plurality; for in the same way, i.e. helped by meditation, the non-Vedic instruction given by another person pro- duces the required cognition in the mind of the 6udra. For meditation means nothing but a steady consideration of the sense which sentences declaratory of the unity of Brahman and the Self may convey, and the effect of such meditation is to destroy all impressions opposed to such unity; you yourself thus admit that the injunction of medi- tation aims at something visible (i.e. an effect that can be definitely assigned, whence it follows that the 6udra also is qualified for it, while he would not be qualified for an activity having an 'adrzsh/a,' i.e. supersensuous, transcen- dental effect). The recital of the text of the Veda also and the like (are not indispensable means for bringing about cognition of Brahman, but) merely subserve the origination of the desire of knowledge. The desire of knowledge may arise in a 5udra also (viz. in some other way), and thereupon real knowledge may result from non- Vedic instruction, obstructive imaginations having pre- viously been destroyed by meditation. And thus in his case also non-real bondage will come to an end. — The same conclusion may also be arrived at by a different road. The mere ordinary instruments of knowledge, viz. perception 346 vedanta-s6tras.
2And thus in his case also non-real bondage will come to an end. — The same conclusion may also be arrived at by a different road. The mere ordinary instruments of knowledge, viz. perception 346 vedanta-s6tras. and inference assisted by reasoning, may suggest to the vSudra the theory that there is an inward Reality constituted by non-differenced self-luminous intelligence, that this inward principle witnesses Nescience, and that owing to Nescience the entire apparent world, with its manifold distinc- tions of knowing subjects and objects of knowledge, is super- imposed upon the inner Reality. He may thereupon, by uninterrupted meditation on this inner Reality, free himself from all imaginations opposed to it, arrive at the intuitive knowledge of the inner principle, and thus obtain final release. And this way being open to release, there is really no use to be discerned in the Vedanta-texts, suggesting as they clearly do the entirely false view that the real being (is not absolutely homogeneous intelligence, but) possesses infi- nite transcendent attributes, being endowed with manifold powers, connected with manifold creations, and so on. In this way the qualification of 5udras for the knowledge of Brahman is perfectly clear. And as the knowledge of Brahman may be reached in this way not only by 5udras but also by Brahma^as and members of the other higher castes, the poor Upanishad is practically defunct. — To this the following objection will possibly be raised. Man being implicated in and confused by the beginningless course of mundane existence, requires to receive from somewhere a suggestion as to this empirical world being a mere error and the Reality being something quite different, and thus only there arises in him a desire to enter on an enquiry, proceeding by means of perception, and so on. Now that which gives the required suggestion is the Veda, and hence we cannot do without it. — But this objection is not valid. For in the minds of those who are awed by all the dangers and troubles of existence, the desire to enter on a philo- sophical investigation of Reality, proceeding by means of Perception and Inference, springs up quite apart from the Veda, owing to the observation that there are various sects of philosophers, Sankhyas, and so on, who make it their busi- ness to carry on such investigations. And when such desire is once roused, Perception and Inference alone (in the way allowed by the 5ankaras themselves) lead on to I ADHYAYA, 3 PADA, 40. 347
3And when such desire is once roused, Perception and Inference alone (in the way allowed by the 5ankaras themselves) lead on to I ADHYAYA, 3 PADA, 40. 347 the theory that the only Reality is intelligence eternal, pure, self-luminous, non-dual, non-changing, and that everything else is fictitiously superimposed thereon. That this self-luminous Reality possesses no other attribute to be learned from scripture is admitted ; for according to your opinion also scripture sublates everything that is not Brahman and merely superimposed on it. Nor should it be said that we must have recourse to the Upanishads for the purpose of establishing that the Real found in the way of perception and inference is at the same time of the nature of bliss; for the merely and absolutely Intelli- gent is seen of itself to be of that nature, since it is different from everything that is not of that nature. — There are, on the other hand, those who hold that the knowledge which the Vedanta-texts enjoin as the means of Release is of the nature of devout meditation ; that such meditation has the effect of winning the love of the supreme Spirit and is to be learned from scripture only; that the injunctions of meditation refer to such knowledge only as springs from the legitimate study of the Veda on the part of a man duly purified by initiation and other ceremonies, and is assisted by the seven means (see above, p. 17); and that the supreme Person pleased by such meditation bestows on the devotee knowledge of his own true nature, dissolves thereby the Nescience springing from works, and thus releases him from bondage. And on this view the proof of the non-qualification of the 5udra, as given in the preceding Sutras, holds good. — Here terminates the adhikara/za of 'the exclusion of the wSudras/ Having thus completed the investigation of qualification which had suggested itself in connexion with the matter in hand, the Sutras return to the being measured by a thumb, and state another reason for its being explained as Brahman — as already understood on the basis of its being declared the ruler of what is and what will be. 40. On account of the trembling. In the part of the KaMa-Upanishad which intervenes between the passage ' The Person of the size of a thumb 34§ VEDANTA-SCTTRAS.
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.
1345 therefore touch them. Knowledge of Brahman may thus spring up in the mind of vSudras and the like, owing to instruction received from one of those men who have passed beyond all prohibition. Nor must it be said that the instance of the shell and the silver is not analogous, in so far, namely, as the error with regard to silver in the shell comes to an end as soon as the true state of things is declared ; while the great cosmic error that clouds the vSudra's mind does not come to an end as soon as, from the teaching of another man, he learns the truth about Reality. For the case of the 5udra does not herein differ from that of the Brahma^a ; the latter also does not at once free himself from the cosmic error. Nor again will it avail to plead that the sacred texts originate the demanded final cognition in the mind of the Brahma^a as soon as meditation has dispelled the obstructive imagination of plurality; for in the same way, i.e. helped by meditation, the non-Vedic instruction given by another person pro- duces the required cognition in the mind of the 6udra. For meditation means nothing but a steady consideration of the sense which sentences declaratory of the unity of Brahman and the Self may convey, and the effect of such meditation is to destroy all impressions opposed to such unity; you yourself thus admit that the injunction of medi- tation aims at something visible (i.e. an effect that can be definitely assigned, whence it follows that the 6udra also is qualified for it, while he would not be qualified for an activity having an 'adrzsh/a,' i.e. supersensuous, transcen- dental effect). The recital of the text of the Veda also and the like (are not indispensable means for bringing about cognition of Brahman, but) merely subserve the origination of the desire of knowledge. The desire of knowledge may arise in a 5udra also (viz. in some other way), and thereupon real knowledge may result from non- Vedic instruction, obstructive imaginations having pre- viously been destroyed by meditation. And thus in his case also non-real bondage will come to an end. — The same conclusion may also be arrived at by a different road. The mere ordinary instruments of knowledge, viz. perception 346 vedanta-s6tras.
2And thus in his case also non-real bondage will come to an end. — The same conclusion may also be arrived at by a different road. The mere ordinary instruments of knowledge, viz. perception 346 vedanta-s6tras. and inference assisted by reasoning, may suggest to the vSudra the theory that there is an inward Reality constituted by non-differenced self-luminous intelligence, that this inward principle witnesses Nescience, and that owing to Nescience the entire apparent world, with its manifold distinc- tions of knowing subjects and objects of knowledge, is super- imposed upon the inner Reality. He may thereupon, by uninterrupted meditation on this inner Reality, free himself from all imaginations opposed to it, arrive at the intuitive knowledge of the inner principle, and thus obtain final release. And this way being open to release, there is really no use to be discerned in the Vedanta-texts, suggesting as they clearly do the entirely false view that the real being (is not absolutely homogeneous intelligence, but) possesses infi- nite transcendent attributes, being endowed with manifold powers, connected with manifold creations, and so on. In this way the qualification of 5udras for the knowledge of Brahman is perfectly clear. And as the knowledge of Brahman may be reached in this way not only by 5udras but also by Brahma^as and members of the other higher castes, the poor Upanishad is practically defunct. — To this the following objection will possibly be raised. Man being implicated in and confused by the beginningless course of mundane existence, requires to receive from somewhere a suggestion as to this empirical world being a mere error and the Reality being something quite different, and thus only there arises in him a desire to enter on an enquiry, proceeding by means of perception, and so on. Now that which gives the required suggestion is the Veda, and hence we cannot do without it. — But this objection is not valid. For in the minds of those who are awed by all the dangers and troubles of existence, the desire to enter on a philo- sophical investigation of Reality, proceeding by means of Perception and Inference, springs up quite apart from the Veda, owing to the observation that there are various sects of philosophers, Sankhyas, and so on, who make it their busi- ness to carry on such investigations. And when such desire is once roused, Perception and Inference alone (in the way allowed by the 5ankaras themselves) lead on to I ADHYAYA, 3 PADA, 40. 347
3And when such desire is once roused, Perception and Inference alone (in the way allowed by the 5ankaras themselves) lead on to I ADHYAYA, 3 PADA, 40. 347 the theory that the only Reality is intelligence eternal, pure, self-luminous, non-dual, non-changing, and that everything else is fictitiously superimposed thereon. That this self-luminous Reality possesses no other attribute to be learned from scripture is admitted ; for according to your opinion also scripture sublates everything that is not Brahman and merely superimposed on it. Nor should it be said that we must have recourse to the Upanishads for the purpose of establishing that the Real found in the way of perception and inference is at the same time of the nature of bliss; for the merely and absolutely Intelli- gent is seen of itself to be of that nature, since it is different from everything that is not of that nature. — There are, on the other hand, those who hold that the knowledge which the Vedanta-texts enjoin as the means of Release is of the nature of devout meditation ; that such meditation has the effect of winning the love of the supreme Spirit and is to be learned from scripture only; that the injunctions of meditation refer to such knowledge only as springs from the legitimate study of the Veda on the part of a man duly purified by initiation and other ceremonies, and is assisted by the seven means (see above, p. 17); and that the supreme Person pleased by such meditation bestows on the devotee knowledge of his own true nature, dissolves thereby the Nescience springing from works, and thus releases him from bondage. And on this view the proof of the non-qualification of the 5udra, as given in the preceding Sutras, holds good. — Here terminates the adhikara/za of 'the exclusion of the wSudras/ Having thus completed the investigation of qualification which had suggested itself in connexion with the matter in hand, the Sutras return to the being measured by a thumb, and state another reason for its being explained as Brahman — as already understood on the basis of its being declared the ruler of what is and what will be. 40. On account of the trembling. In the part of the KaMa-Upanishad which intervenes between the passage ' The Person of the size of a thumb 34§ VEDANTA-SCTTRAS.
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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