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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
140. 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. stands in the middle of the Self* (II, 4, 12), and the pas- sage ' The Person of the size of a thumb, the inner Self ' (II, 6, 17), we meet with the text 'whatever there is, the whole world, when gone forth, trembles in its breath. A great terror, a raised thunderbolt ; those who knew it became immortal. From fear of it fire burns, from fear the sun shines, from fear Indra and Vayu, and Death as the fifth run away' (II, 6, 2; 3). This text declares that the whole world and Agni, Surya, and so on, abiding within that Person of the size of a thumb, who is here designated by the term ' breath,' and going forth from him, tremble from their great fear of him. ' What will happen to us if we transgress his command- ments ? ' — thinking thus the whole world trembles on account of great fear, as if it were a raised thunderbolt. In this explanation we take the clause ' A great fear, a raised thunderbolt/ in the sense of i (the world trembles) from great fear/ &c, as it is clearly connected in meaning with the following clause : ' from fear the fire burns/ &c. — Now what is described here is the nature of the highest Brahman ; for that such power belongs to Brahman only we know from other texts, viz. : * By the command of that Imperishable, O Gargi, sun and moon stand apart' (Brz. Up. Ill, 8, 9) ; and ' From fear of it the wind blows, from fear the sun rises ; from fear of it Agni and Indra, yea Death runs as the fifth' (Taitt. Up. II, 8, 1).— The next Sutra supplies a further reason. 41. On account of light being seen (declared in the text). Between the two texts referring to the Person of the size of a thumb, there is a text declaring that to that Person there belongs light that obscures all other light, and is the cause and assistance of all other light ; and such light is characteristic of Brahman only. c The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. After him, the shining one, every- thing shines ; by his light all this is lighted ' (Ka. Up. II, 5, 15). This very same jloka is read in the Atharvawa (i.e. I ADHYAYA, 3 PADA, 42. 349 Mundaka) with reference to Brahman. Everywhere, in fact, the texts attribute supreme luminousness to Brahman only. Compare : ' Having approached the highest light he manifests himself in his own shape' (Kh. Up. VIII, 12, 3); 'Him the gods meditate on as the light of lights, as immortal time ' (Br/. Up. IV, 4, 16) ; ' Now that light which shines above this heaven5 [Kk. Up. Ill, 13, 7). — It is thus a settled conclusion that the Person measured by a thumb is the highest Brahman. — Here terminates the adhikara^a of ' him who is measured ' (by a thumb). 42. The ether, on account of the designation of something different, and so on.
2Up. Ill, 13, 7). — It is thus a settled conclusion that the Person measured by a thumb is the highest Brahman. — Here terminates the adhikara^a of ' him who is measured ' (by a thumb). 42. The ether, on account of the designation of something different, and so on. We read in the TTMndogya ' The ether is the evolver of forms and names. That within which these forms and names are (or " that which is within — or without — these forms and names ") is Brahman, the Immortal, the Self ' (VIII, 14). A doubt here arises whether the being here called ether be the released individual soul, or the highest Self. — The Purvapakshin adopts the former view. For, he says, the released soul is introduced as subject-matter in an immediately preceding clause, ' Shaking off all as a horse shakes his hair, and as the moon frees himself from the mouth of Rahu ; having shaken off the body I obtain, satisfied, the uncreated world of Brahman.' Moreover, the clause ' That which is without forms and names ' clearly designates the released soul freed from name and form. And ' the evolver of names and forms ' is again that same soul characterised with a view to its previous condition ; for the individual soul in its non-released state supported the shapes of gods, and so on, and their names. With a view, finally, to its present state in which it is free from name and form, the last clause declares * that is Brahman, the Immortal.' The term ' ether ' may very well be applied to the released soul which is characterised by the possession of non-limited splendour. — But, as the text under discus- sion is supplementary to the section dealing with the small ether within the heart (VIII, 1, 1 ff), we understand that 350 vedAnta-sAtras. that small ether is referred to here also ; and it has been proved above that that small ether is Brahman ! — Not so, we reply. The text under discussion is separated from the section treating of the small ether within the heart, by the teaching of Pra^apati, and that teaching is concerned with the characteristics of the individual soul in its different conditions up to Release ; arid moreover the earlier part of the section under discussion speaks of the being which shakes off evil, and this undoubtedly is the released indi- vidual soul introduced in the teaching of Pra^apati. All this shows that the ether in our passage denotes the released individual soul.
3All this shows that the ether in our passage denotes the released individual soul. This view is set aside by the Sutra. The ether in our passage is the highest Brahman, because the clause ' Ether is the evolver of forms and names' designates something other than the individual soul. The ether which evolves names and forms cannot be the individual soul either in the state of bondage or that of release. In the state of bondage the soul is under the influence of karman, itself par- ticipates in name and form, and hence cannot bring about names and forms. And in its released state it is expressly said not to take part in the world-business (Ve. Su. IV, 4, iy), and therefore is all the less qualified to evolve names and forms. The Lord, on the other hand, who is the ruling principle in the construction of the Universe is expressly declared by scripture to be the evolver of names and forms ; cp. ' Entering into them with this living Self, let me evolve names and forms ' {Kh. Up. VI, 3, 2) ; ' Who is.all-knowing, whose brooding consists of knowledge, from him is born this Brahman, name, form, and matter' (Mu. Up. 1, 1, 9), &c. Hence the ether which brings about names and forms is something different from the soul for which name and form are brought about ; it is in fact the highest Brahman. This the next clause of the text confirms, ' That which is within those forms and names ' ; the purport of which is : because that ether is within names and forms, not being touched by them but being something apart, therefore it is the evolver of them ; this also following from his being free from evil and endowed with the power of realising his I ADHYAYA, 3 PADA, 42. 35 I
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.
140. 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. stands in the middle of the Self* (II, 4, 12), and the pas- sage ' The Person of the size of a thumb, the inner Self ' (II, 6, 17), we meet with the text 'whatever there is, the whole world, when gone forth, trembles in its breath. A great terror, a raised thunderbolt ; those who knew it became immortal. From fear of it fire burns, from fear the sun shines, from fear Indra and Vayu, and Death as the fifth run away' (II, 6, 2; 3). This text declares that the whole world and Agni, Surya, and so on, abiding within that Person of the size of a thumb, who is here designated by the term ' breath,' and going forth from him, tremble from their great fear of him. ' What will happen to us if we transgress his command- ments ? ' — thinking thus the whole world trembles on account of great fear, as if it were a raised thunderbolt. In this explanation we take the clause ' A great fear, a raised thunderbolt/ in the sense of i (the world trembles) from great fear/ &c, as it is clearly connected in meaning with the following clause : ' from fear the fire burns/ &c. — Now what is described here is the nature of the highest Brahman ; for that such power belongs to Brahman only we know from other texts, viz. : * By the command of that Imperishable, O Gargi, sun and moon stand apart' (Brz. Up. Ill, 8, 9) ; and ' From fear of it the wind blows, from fear the sun rises ; from fear of it Agni and Indra, yea Death runs as the fifth' (Taitt. Up. II, 8, 1).— The next Sutra supplies a further reason. 41. On account of light being seen (declared in the text). Between the two texts referring to the Person of the size of a thumb, there is a text declaring that to that Person there belongs light that obscures all other light, and is the cause and assistance of all other light ; and such light is characteristic of Brahman only. c The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. After him, the shining one, every- thing shines ; by his light all this is lighted ' (Ka. Up. II, 5, 15). This very same jloka is read in the Atharvawa (i.e. I ADHYAYA, 3 PADA, 42. 349 Mundaka) with reference to Brahman. Everywhere, in fact, the texts attribute supreme luminousness to Brahman only. Compare : ' Having approached the highest light he manifests himself in his own shape' (Kh. Up. VIII, 12, 3); 'Him the gods meditate on as the light of lights, as immortal time ' (Br/. Up. IV, 4, 16) ; ' Now that light which shines above this heaven5 [Kk. Up. Ill, 13, 7). — It is thus a settled conclusion that the Person measured by a thumb is the highest Brahman. — Here terminates the adhikara^a of ' him who is measured ' (by a thumb). 42. The ether, on account of the designation of something different, and so on.
2Up. Ill, 13, 7). — It is thus a settled conclusion that the Person measured by a thumb is the highest Brahman. — Here terminates the adhikara^a of ' him who is measured ' (by a thumb). 42. The ether, on account of the designation of something different, and so on. We read in the TTMndogya ' The ether is the evolver of forms and names. That within which these forms and names are (or " that which is within — or without — these forms and names ") is Brahman, the Immortal, the Self ' (VIII, 14). A doubt here arises whether the being here called ether be the released individual soul, or the highest Self. — The Purvapakshin adopts the former view. For, he says, the released soul is introduced as subject-matter in an immediately preceding clause, ' Shaking off all as a horse shakes his hair, and as the moon frees himself from the mouth of Rahu ; having shaken off the body I obtain, satisfied, the uncreated world of Brahman.' Moreover, the clause ' That which is without forms and names ' clearly designates the released soul freed from name and form. And ' the evolver of names and forms ' is again that same soul characterised with a view to its previous condition ; for the individual soul in its non-released state supported the shapes of gods, and so on, and their names. With a view, finally, to its present state in which it is free from name and form, the last clause declares * that is Brahman, the Immortal.' The term ' ether ' may very well be applied to the released soul which is characterised by the possession of non-limited splendour. — But, as the text under discus- sion is supplementary to the section dealing with the small ether within the heart (VIII, 1, 1 ff), we understand that 350 vedAnta-sAtras. that small ether is referred to here also ; and it has been proved above that that small ether is Brahman ! — Not so, we reply. The text under discussion is separated from the section treating of the small ether within the heart, by the teaching of Pra^apati, and that teaching is concerned with the characteristics of the individual soul in its different conditions up to Release ; arid moreover the earlier part of the section under discussion speaks of the being which shakes off evil, and this undoubtedly is the released indi- vidual soul introduced in the teaching of Pra^apati. All this shows that the ether in our passage denotes the released individual soul.
3All this shows that the ether in our passage denotes the released individual soul. This view is set aside by the Sutra. The ether in our passage is the highest Brahman, because the clause ' Ether is the evolver of forms and names' designates something other than the individual soul. The ether which evolves names and forms cannot be the individual soul either in the state of bondage or that of release. In the state of bondage the soul is under the influence of karman, itself par- ticipates in name and form, and hence cannot bring about names and forms. And in its released state it is expressly said not to take part in the world-business (Ve. Su. IV, 4, iy), and therefore is all the less qualified to evolve names and forms. The Lord, on the other hand, who is the ruling principle in the construction of the Universe is expressly declared by scripture to be the evolver of names and forms ; cp. ' Entering into them with this living Self, let me evolve names and forms ' {Kh. Up. VI, 3, 2) ; ' Who is.all-knowing, whose brooding consists of knowledge, from him is born this Brahman, name, form, and matter' (Mu. Up. 1, 1, 9), &c. Hence the ether which brings about names and forms is something different from the soul for which name and form are brought about ; it is in fact the highest Brahman. This the next clause of the text confirms, ' That which is within those forms and names ' ; the purport of which is : because that ether is within names and forms, not being touched by them but being something apart, therefore it is the evolver of them ; this also following from his being free from evil and endowed with the power of realising his I ADHYAYA, 3 PADA, 42. 35 I
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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