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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Here terminates the adhikara/za of ' denotation of the world/ 19. On account of the connected meaning of the sentences. In spite of the conclusion arrived at there may remain a suspicion that here and there in the Upanishads texts are to be met with which aim at setting forth the soul as maintained in Kapila's system, and that hence there is no room for a being different from the individual soul and called Lord. This suspicion the Sutra undertakes to remove, in connexion with the Maitreyi-brahma/tfa, in the Br/hadara^yaka. There we read ' Verily, a husband is dear, not for the love of the husband, but for the love of the Self a husband is dear, and so on. Everything is dear, not for the love of everything, but for the love of the Self everything is dear. The Self should be seen, should be heard, should be reflected on, should be meditated upon. When the Self has been seen, heard, reflected upon, meditated upon, then all this is known ' (Br/. Up. IV, 5, 6). — Here the doubt arises whether the Self enjoined in this passage as the object of seeing, &c, be the soul as held by the ScUikhyas, or the Supreme Lord, all-knowing, capable of realising all his purposes, and so on. The Purvapakshin upholds the former alternative. For, he says, the beginning no less than the middle and the concluding part of the section conveys the idea of the individual soul only. In the beginning the individual soul only is meant, as appears from the connexion of the Self with husband, wife, children, wealth, cattle, and so on. This is confirmed by the middle part of the section where the Self is said to be connected with origination and destruction, ' a mass of knowledge, he having risen from these elements vanishes again into them. When he has departed there [48] c c 386 VEDANTA-SUTRAS.
2This is confirmed by the middle part of the section where the Self is said to be connected with origination and destruction, ' a mass of knowledge, he having risen from these elements vanishes again into them. When he has departed there [48] c c 386 VEDANTA-SUTRAS. is no more consciousness.' And in the end we have ' whereby should he know the knower ' ; where we again recognise the knowing subject, i. e. the individual soul, not the Lord. We thus conclude that the whole text is meant to set forth the soul as held by the Sankhyas. — But in the beginning there is a clause, viz. ' There is no hope of immortality by wealth/ which shows that the whole section is meant to instruct us as to the means of immortality ; how then can it be meant to set forth the individual soul only? — You state the very reason proving that the text is concerned with the individual soul only ! For according to the Sankhya-system immortality is obtained through the cognition of the true nature of the soul viewed as free from all erroneous imputation to itself of the attributes of non-sentient matter ; and the text therefore makes it its task to set forth, for the purpose of immortality, the essential nature of the soul free from all connexion with Prakrzti, 'the Self should be heard/ and so on. And as the souls dissociated from Prakr/ti are all of a uniform nature, all souls are known through the knowledge of the soul free from Prakr/ti, and the text therefore rightly says that through the Self being known everything is known. And as the essential nature of the Self is of one and the same kind, viz. knowledge or intelligence, in all beings from gods down to plants, the text rightly asserts the unity of the Self ' that Self is all this ' ; and denies all otherness from the Self, on the ground of the characteristic attributes of gods and so on really being of the nature of the Not- self, 'he is abandoned by everything/ &c. The clause, ' For where there is duality as it were/ which denies plurality, intimates that the plurality introduced into the homogeneous Self by the different forms — such as of gods, and so on — assumed by Prakrzti, is false. And there is also no objection to the teaching that 'the Rzg-veda. and so on are breathed forth from that great being (i. e. Prakrzti) ; for the origination of the world is caused by the soul in its quality as ruler of Prakrzti. — It thus being ascertained that the whole Maitreyi-brahma^a is concerned with the soul in the Sahkhya sense, we, according to the principle of the I ADHYAYA, 4 PADA, 1 9. 387 unity of purport of all Vedanta-texts, conclude that they all treat of the Sankhya soul only, and that hence the cause of the world is to be found not in a so-called Lord but in Prakr/ti ruled and guided by the soul.
3387 unity of purport of all Vedanta-texts, conclude that they all treat of the Sankhya soul only, and that hence the cause of the world is to be found not in a so-called Lord but in Prakr/ti ruled and guided by the soul. This prima facie view is set aside by the Sutra. The whole text refers to the Supreme Lord only ; for on this supposition only a satisfactory connexion of the parts of the text can be made out. On being told by Y&^avalkya that there is no hope of immortality through wealth, Maitreyt expresses her slight regard for wealth and all such things as do not help to immortality, and asks to be instructed as to the means of immortality only (' What should I do with that by which I do not become immortal? What my lord knows tell that clearly to me '). Now the Self which Ya^vzavalkya, responding to her requests, points out to her as the proper object of knowledge, can be none other than the highest Self; for other scriptural texts clearly teach that the only means of reaching immortality is to know the Supreme Person — ' Having known him thus man passes beyond death' ; 'Knowing him thus he becomes immortal here, there is no other path to go' (>SVet. Up. Ill, 8). The knowledge of the true nature of the individual soul which obtains immortality, and is a mere manifestation of the power of the Supreme Person, must be held to be useful towards the cognition of the Supreme Person who brings about Release, but is not in itself instrumental towards such Release ; the being the knowledge of which the text declares to be the means of immortality is therefore the highest Self only. Again, the causal power with regard to the entire world which is expressed in the passage, ' from that great Being there were breathed forth the jRig-veda.,9 &c, cannot possibly belong to the mere individual soul which in its state of bondage is under the influence of karman and in the state of release has nothing to do with the world ; it can in fact belong to the Supreme Person only. Again, what the text says as to everything being known by the knowledge of one thing (' By the seeing indeed of the Self/ &c.) is possible only in the case of a Supreme Self which constitutes the Self of all. What C c 2 388 VEDANTA-S^TRAS.
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.
1Here terminates the adhikara/za of ' denotation of the world/ 19. On account of the connected meaning of the sentences. In spite of the conclusion arrived at there may remain a suspicion that here and there in the Upanishads texts are to be met with which aim at setting forth the soul as maintained in Kapila's system, and that hence there is no room for a being different from the individual soul and called Lord. This suspicion the Sutra undertakes to remove, in connexion with the Maitreyi-brahma/tfa, in the Br/hadara^yaka. There we read ' Verily, a husband is dear, not for the love of the husband, but for the love of the Self a husband is dear, and so on. Everything is dear, not for the love of everything, but for the love of the Self everything is dear. The Self should be seen, should be heard, should be reflected on, should be meditated upon. When the Self has been seen, heard, reflected upon, meditated upon, then all this is known ' (Br/. Up. IV, 5, 6). — Here the doubt arises whether the Self enjoined in this passage as the object of seeing, &c, be the soul as held by the ScUikhyas, or the Supreme Lord, all-knowing, capable of realising all his purposes, and so on. The Purvapakshin upholds the former alternative. For, he says, the beginning no less than the middle and the concluding part of the section conveys the idea of the individual soul only. In the beginning the individual soul only is meant, as appears from the connexion of the Self with husband, wife, children, wealth, cattle, and so on. This is confirmed by the middle part of the section where the Self is said to be connected with origination and destruction, ' a mass of knowledge, he having risen from these elements vanishes again into them. When he has departed there [48] c c 386 VEDANTA-SUTRAS.
2This is confirmed by the middle part of the section where the Self is said to be connected with origination and destruction, ' a mass of knowledge, he having risen from these elements vanishes again into them. When he has departed there [48] c c 386 VEDANTA-SUTRAS. is no more consciousness.' And in the end we have ' whereby should he know the knower ' ; where we again recognise the knowing subject, i. e. the individual soul, not the Lord. We thus conclude that the whole text is meant to set forth the soul as held by the Sankhyas. — But in the beginning there is a clause, viz. ' There is no hope of immortality by wealth/ which shows that the whole section is meant to instruct us as to the means of immortality ; how then can it be meant to set forth the individual soul only? — You state the very reason proving that the text is concerned with the individual soul only ! For according to the Sankhya-system immortality is obtained through the cognition of the true nature of the soul viewed as free from all erroneous imputation to itself of the attributes of non-sentient matter ; and the text therefore makes it its task to set forth, for the purpose of immortality, the essential nature of the soul free from all connexion with Prakrzti, 'the Self should be heard/ and so on. And as the souls dissociated from Prakr/ti are all of a uniform nature, all souls are known through the knowledge of the soul free from Prakr/ti, and the text therefore rightly says that through the Self being known everything is known. And as the essential nature of the Self is of one and the same kind, viz. knowledge or intelligence, in all beings from gods down to plants, the text rightly asserts the unity of the Self ' that Self is all this ' ; and denies all otherness from the Self, on the ground of the characteristic attributes of gods and so on really being of the nature of the Not- self, 'he is abandoned by everything/ &c. The clause, ' For where there is duality as it were/ which denies plurality, intimates that the plurality introduced into the homogeneous Self by the different forms — such as of gods, and so on — assumed by Prakrzti, is false. And there is also no objection to the teaching that 'the Rzg-veda. and so on are breathed forth from that great being (i. e. Prakrzti) ; for the origination of the world is caused by the soul in its quality as ruler of Prakrzti. — It thus being ascertained that the whole Maitreyi-brahma^a is concerned with the soul in the Sahkhya sense, we, according to the principle of the I ADHYAYA, 4 PADA, 1 9. 387 unity of purport of all Vedanta-texts, conclude that they all treat of the Sankhya soul only, and that hence the cause of the world is to be found not in a so-called Lord but in Prakr/ti ruled and guided by the soul.
3387 unity of purport of all Vedanta-texts, conclude that they all treat of the Sankhya soul only, and that hence the cause of the world is to be found not in a so-called Lord but in Prakr/ti ruled and guided by the soul. This prima facie view is set aside by the Sutra. The whole text refers to the Supreme Lord only ; for on this supposition only a satisfactory connexion of the parts of the text can be made out. On being told by Y&^avalkya that there is no hope of immortality through wealth, Maitreyt expresses her slight regard for wealth and all such things as do not help to immortality, and asks to be instructed as to the means of immortality only (' What should I do with that by which I do not become immortal? What my lord knows tell that clearly to me '). Now the Self which Ya^vzavalkya, responding to her requests, points out to her as the proper object of knowledge, can be none other than the highest Self; for other scriptural texts clearly teach that the only means of reaching immortality is to know the Supreme Person — ' Having known him thus man passes beyond death' ; 'Knowing him thus he becomes immortal here, there is no other path to go' (>SVet. Up. Ill, 8). The knowledge of the true nature of the individual soul which obtains immortality, and is a mere manifestation of the power of the Supreme Person, must be held to be useful towards the cognition of the Supreme Person who brings about Release, but is not in itself instrumental towards such Release ; the being the knowledge of which the text declares to be the means of immortality is therefore the highest Self only. Again, the causal power with regard to the entire world which is expressed in the passage, ' from that great Being there were breathed forth the jRig-veda.,9 &c, cannot possibly belong to the mere individual soul which in its state of bondage is under the influence of karman and in the state of release has nothing to do with the world ; it can in fact belong to the Supreme Person only. Again, what the text says as to everything being known by the knowledge of one thing (' By the seeing indeed of the Self/ &c.) is possible only in the case of a Supreme Self which constitutes the Self of all. What C c 2 388 VEDANTA-S^TRAS.
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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