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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He I ADHYAYA, 4 PADA, 1 6. 379 pushed him with a stick/ &c, what is said about the sleeping man being pushed, roused, &c, all points only to the individual soul being the topic of instruction. Further on also the text treats of the individual soul only, 'As the master feeds with his people, nay as his people feed on the master, thus does this conscious Self feed with the other Selfs/ We must consider also the following passage — which contains the explanation given by A^*atai*atru to Balaki, who had been unable to say where the soul goes at the time of deep sleep — ' There are the arteries called Hitas. In these the person is ; when sleeping he sees no dream, then he (or that, i.e. the aggregate of the sense- organs) becomes one with this pr&Tza alone. Then speech goes to him with all names, &c, the mind with all thoughts. And when he awakes, then, as from a burning fire sparks proceed in all directions, thus from that Self the pra/zas proceed each towards its place, from the pra/zas the gods, from the gods the worlds.' The individual soul which passes through the states of dream, deep sleep and waking, and is that into which there are merged and from which there proceed speech and all the other organs, is here declared to be the abode of deep sleep 'then it (viz. the aggregate of the organs) becomes one in that pra^a/ Pra?za here means the individual soul in so far as supporting life ; for the text continues ' when that one awakes ' and neither the vital breath nor the Lord (both of whom might be proposed as explanations of pra^a) can be said to be asleep and to wake. Or else 'asmin pra^e' might be explained as 'in the vital breath (which abides) in the individual soul/ the meaning of the clause being c all the organs, speech and so on, become one in the vital breath which itself abides in this soul/ The word ' pra/za ' would thus be taken in its primary literal sense ; yet all the same the soul constitutes the topic of the section, the vital breath being a mere instrument of the soul. The Brahman mentioned at the outset therefore is none other than the individual soul, and there is nothing to prove a lord different from it. And as the attributes which the texts ascribe to the general cause, viz. thought and so on, are attributes of 380 vedanta-sCtras. intelligent beings only, we arrive at the conclusion that what constitutes the cause of the world is the non-intelligent Pradh&na guided by the intelligent soul.
2And as the attributes which the texts ascribe to the general cause, viz. thought and so on, are attributes of 380 vedanta-sCtras. intelligent beings only, we arrive at the conclusion that what constitutes the cause of the world is the non-intelligent Pradh&na guided by the intelligent soul. This primd facie view the Sutra disposes of, by saying c because (the work) denotes the world.' It is not the insignificant individual soul — which is under the influence of its good and evil works, and by erroneously imputing to itself the attributes of Prakrzti becomes the cause of the effects of the latter — that is the topic of our text ; but rather the Supreme Person who is free from all shadow of imperfection such as Nescience and the like, who is a treasure of all possible auspicious qualities in their highest degree of perfection, who is the sole cause of this entire world. This is proved by the circumstance that the term 'work' connected with 'this* (in 'of whom this (is) the work ') denotes the Universe which is an effect of the Supreme Person. For the word 'this' must, on account of its sense, the general topic of the section and so on, be taken in a non-limited meaning, and hence denotes the entire world, as presented by Perception and the other means of knowledge, with all its sentient and non-sentient beings. That the term ' work ' does not here denote good and evil actions, appears from the following consideration of the context. Balaki at first offers to teach Brahman (' Shall I tell you Brahman?') and thereupon holds forth on various persons abiding in the sun, and so on, as being Brahman. A^ata^atni however refuses to accept this instruction as not setting forth Brahman, and finally, in order to enlighten Balaki, addresses him ' He, O Balaki, who is the maker of those persons/ &c. Now as the different personal souls abiding in the sun, &c, and connected with karman in the form of good and evil actions, are known already by Balaki, the term ' karman ' — met with in the next clause — is clearly meant to throw light on some Person so far not known to Balaki, and therefore must be taken to mean not good and evil deeds or action in general, but rather the entire Universe in so far as being the outcome of activity. On this interpretation only the passage gives instruction about something not I ADHYAYA, 4 PADA, 17. 381
3On this interpretation only the passage gives instruction about something not I ADHYAYA, 4 PADA, 17. 381 known before. Should it be said that this would be the case also if the subject to which the instruction refers were the true essential nature of the soul, indicated here by its connexion with karman, we reply that this would involve the (objectionable) assumption of so-called implication (laksha^d), in so far namely as what the clause would directly intimate is (not the essential nature of the soul as free from karman but rather) the connexion of the soul with karman. Moreover if the intention of the passage were this, viz. to give instruction as to the soul, the latter being pointed at by means of the reference to karman, the intention would be fully accomplished by saying ' to whom karman belongs, he is to be known ; ' while in the text as it actually stands ' of whom this is the karman ' the 'this' would be unmeaning. The meaning of the two separate clauses ' who is the maker of those persons ' and * of whom this is the work ' is as follows. He who is the creator of those persons whom you called Brahman, and of whom those persons are the creatures ; he of whom this entire world is the effect, and before whom all things sentient and non-sentient are equal in so far as being produced by him ; he, the highest and universal cause, the Supreme Person, is the object to be known. The meaning implied here is — although the origination of the world has for its condition the deeds of individual souls, yet those souls do not independently originate the means for their own retributive experience, but experience only what the Lord has created to that end in agreement with their works. The individual soul, hence, cannot stand in creative relation to those persons. — What the text under discussion inculcates as the object of knowledge therefore is the highest Brahman which is known from all Veddnta- texts as the universal cause. 1 7. Should it be said that this is not so on account of the inferential marks of the individual soul and the chief vital air ; we reply that this has been explained before. With reference to the plea urged by the Purvapakshin 382 vedanta-sCtras.
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.
1He I ADHYAYA, 4 PADA, 1 6. 379 pushed him with a stick/ &c, what is said about the sleeping man being pushed, roused, &c, all points only to the individual soul being the topic of instruction. Further on also the text treats of the individual soul only, 'As the master feeds with his people, nay as his people feed on the master, thus does this conscious Self feed with the other Selfs/ We must consider also the following passage — which contains the explanation given by A^*atai*atru to Balaki, who had been unable to say where the soul goes at the time of deep sleep — ' There are the arteries called Hitas. In these the person is ; when sleeping he sees no dream, then he (or that, i.e. the aggregate of the sense- organs) becomes one with this pr&Tza alone. Then speech goes to him with all names, &c, the mind with all thoughts. And when he awakes, then, as from a burning fire sparks proceed in all directions, thus from that Self the pra/zas proceed each towards its place, from the pra/zas the gods, from the gods the worlds.' The individual soul which passes through the states of dream, deep sleep and waking, and is that into which there are merged and from which there proceed speech and all the other organs, is here declared to be the abode of deep sleep 'then it (viz. the aggregate of the organs) becomes one in that pra^a/ Pra?za here means the individual soul in so far as supporting life ; for the text continues ' when that one awakes ' and neither the vital breath nor the Lord (both of whom might be proposed as explanations of pra^a) can be said to be asleep and to wake. Or else 'asmin pra^e' might be explained as 'in the vital breath (which abides) in the individual soul/ the meaning of the clause being c all the organs, speech and so on, become one in the vital breath which itself abides in this soul/ The word ' pra/za ' would thus be taken in its primary literal sense ; yet all the same the soul constitutes the topic of the section, the vital breath being a mere instrument of the soul. The Brahman mentioned at the outset therefore is none other than the individual soul, and there is nothing to prove a lord different from it. And as the attributes which the texts ascribe to the general cause, viz. thought and so on, are attributes of 380 vedanta-sCtras. intelligent beings only, we arrive at the conclusion that what constitutes the cause of the world is the non-intelligent Pradh&na guided by the intelligent soul.
2And as the attributes which the texts ascribe to the general cause, viz. thought and so on, are attributes of 380 vedanta-sCtras. intelligent beings only, we arrive at the conclusion that what constitutes the cause of the world is the non-intelligent Pradh&na guided by the intelligent soul. This primd facie view the Sutra disposes of, by saying c because (the work) denotes the world.' It is not the insignificant individual soul — which is under the influence of its good and evil works, and by erroneously imputing to itself the attributes of Prakrzti becomes the cause of the effects of the latter — that is the topic of our text ; but rather the Supreme Person who is free from all shadow of imperfection such as Nescience and the like, who is a treasure of all possible auspicious qualities in their highest degree of perfection, who is the sole cause of this entire world. This is proved by the circumstance that the term 'work' connected with 'this* (in 'of whom this (is) the work ') denotes the Universe which is an effect of the Supreme Person. For the word 'this' must, on account of its sense, the general topic of the section and so on, be taken in a non-limited meaning, and hence denotes the entire world, as presented by Perception and the other means of knowledge, with all its sentient and non-sentient beings. That the term ' work ' does not here denote good and evil actions, appears from the following consideration of the context. Balaki at first offers to teach Brahman (' Shall I tell you Brahman?') and thereupon holds forth on various persons abiding in the sun, and so on, as being Brahman. A^ata^atni however refuses to accept this instruction as not setting forth Brahman, and finally, in order to enlighten Balaki, addresses him ' He, O Balaki, who is the maker of those persons/ &c. Now as the different personal souls abiding in the sun, &c, and connected with karman in the form of good and evil actions, are known already by Balaki, the term ' karman ' — met with in the next clause — is clearly meant to throw light on some Person so far not known to Balaki, and therefore must be taken to mean not good and evil deeds or action in general, but rather the entire Universe in so far as being the outcome of activity. On this interpretation only the passage gives instruction about something not I ADHYAYA, 4 PADA, 17. 381
3On this interpretation only the passage gives instruction about something not I ADHYAYA, 4 PADA, 17. 381 known before. Should it be said that this would be the case also if the subject to which the instruction refers were the true essential nature of the soul, indicated here by its connexion with karman, we reply that this would involve the (objectionable) assumption of so-called implication (laksha^d), in so far namely as what the clause would directly intimate is (not the essential nature of the soul as free from karman but rather) the connexion of the soul with karman. Moreover if the intention of the passage were this, viz. to give instruction as to the soul, the latter being pointed at by means of the reference to karman, the intention would be fully accomplished by saying ' to whom karman belongs, he is to be known ; ' while in the text as it actually stands ' of whom this is the karman ' the 'this' would be unmeaning. The meaning of the two separate clauses ' who is the maker of those persons ' and * of whom this is the work ' is as follows. He who is the creator of those persons whom you called Brahman, and of whom those persons are the creatures ; he of whom this entire world is the effect, and before whom all things sentient and non-sentient are equal in so far as being produced by him ; he, the highest and universal cause, the Supreme Person, is the object to be known. The meaning implied here is — although the origination of the world has for its condition the deeds of individual souls, yet those souls do not independently originate the means for their own retributive experience, but experience only what the Lord has created to that end in agreement with their works. The individual soul, hence, cannot stand in creative relation to those persons. — What the text under discussion inculcates as the object of knowledge therefore is the highest Brahman which is known from all Veddnta- texts as the universal cause. 1 7. Should it be said that this is not so on account of the inferential marks of the individual soul and the chief vital air ; we reply that this has been explained before. With reference to the plea urged by the Purvapakshin 382 vedanta-sCtras.
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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