Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1All Vedanta-texts teach such modification or change on Brahman's part. There is, e.g., the text in the Brz'had- Ara?zyaka which declares that the whole world constitutes the body of Brahman and that Brahman is its Self. That text teaches that earth, water, fire, sky, air, heaven, sun, the regions, moon and stars, ether, darkness, light, all beings, breath, speech, eye, ear, mind, skin, knowledge form the body of Brahman which abides within them as their Self and Ruler. Thus in the Kafcva-text ; the Madhyandina-text reads ' the Self ' instead of ' knowledge ' ; and adds the worlds, sacrifices and vedas. The parallel passage in the Subala-Upanishad adds to the beings enumerated as constituting Brahman's body in the Brzhad- Ara/zyaka, buddhi, aha^kara, the mind (kitta), the Un- evolved (avyakta), the Imperishable (akshara), and concludes i He who moves within death, of whom death is the body, D d 2 404 VEDANTA-SlJTRAS.
2whom death does not know, he is the inner Self of all, free from all evil, divine, the one god N&raya/ra.' The term ' Death ' here denotes matter in its extremely subtle form, which in other texts is called Darkness ; as we infer from the order of enumeration in another passage in the same Upanishad, ' the Unevolved is merged in the Imperish- able, the Imperishable in Darkness/ That this Darkness is called * Death' is due to the fact that it obscures the understanding of all souls and thus is harmful to them. The full text in the Subala-Up. declaring the successive absorption of all the beings forming Brahman's body is as follows, l The earth is merged in water, water in fire, fire in air, air in the ether, the ether in the sense-organs, the sense-organs in the tanmatras, the tanmatras in the gross elements, the gross elements in the great principle, the great principle in the Unevolved, the Unevolved in the Imperishable ; the Imperishable is merged in Darkness ; Darkness becomes one with the highest Divinity.' That even in the state of non-separation (to which the texts refer as ' becoming one') non-sentient matter as well as sentient beings, together with the impressions of their former deeds, persists in an extremely subtle form, will be shown under II, 1, 35. We have thus a Brahman all-knowing, of the nature of supreme bliss and so on, one and without a second, having for its body all sentient and non-sentient beings abiding in an extremely subtle condition and having become * one ' with the Supreme Self in so far as they cannot be designated as something separate from him ; and of this Brahman Scripture records that it forms the resolve of becoming many — in so far, namely, as investing itself with a body consisting of all sentient and non-sentient beings in their gross, manifest state which admits of distinctions of name and form — and thereupon modifies (parmama) itself into the form of the world. This is dis- tinctly indicated in the Taittiriya-Upanishad, where Brahman is at first described as ' The True, knowledge, infinite,' as ' the Self of bliss which is different from the Self of Understanding,' as ' he who bestows bliss ' ; and where the text further on says, ' He desired, may I be many, may I ADHYAYA, 4 PADA, 2 7. 405
3405 I grow forth. He brooded over himself, and having thus brooded he sent forth all whatever there is. Having sent forth he entered it. Having entered it he became sat and tyat, defined and undefined, supported and non-supported, knowledge and non-knowledge, real and unreal/ The '■ brooding ' referred to in this text denotes knowing, viz. reflection on the shape and character of the previous world which Brahman is about to reproduce. Compare the text * whose brooding consists of knowledge' (Mu. Up. I, 1, 9). The meaning therefore is that Brahman, having an inward intuition of the characteristics of the former world, creates the new world on the same pattern. That Brahman in all kalpas again and again creates the same world is generally- known from Sruti and Snw'ti. Cp. ' As the creator formerly- made sun and moon, and sky and earth, and the atmo- sphere and the heavenly world,5 and ' whatever various signs of the seasons are seen in succession, the same appear again and again in successive yugas and kalpas/ The sense of the Taittiriya-text therefore is as follows. The highest Self, which in itself is of the nature of unlimited knowledge and bliss, has for its body all sentient and non-sentient beings — instruments of sport for him as it were — in so subtle a form that they may be called non- existing ; and as they are his body he may be said to consist of them (tan-maya). Then desirous of providing himself with an infinity of playthings of all kinds he, by a series of steps beginning with Prakrzti and the aggregate of souls and leading down to the elements in their gross state, so modifies himself as to have those elements for his body — when he is said to consist of them — and thus appears in the form of our world con- taining what the text denotes as sat and tyat, i.e. all intelligent and non-intelligent things, from gods down to plants and stones. When the text says that the Self having entered into it became sat and tyat, the meaning is that the highest Self, which in its causal state had been the universal Self, abides, in its effected state also, as the Self of the different substances undergoing changes and thus becomes this and that. While the highest Self thus 406 vedanta-sOtras.
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.
1All Vedanta-texts teach such modification or change on Brahman's part. There is, e.g., the text in the Brz'had- Ara?zyaka which declares that the whole world constitutes the body of Brahman and that Brahman is its Self. That text teaches that earth, water, fire, sky, air, heaven, sun, the regions, moon and stars, ether, darkness, light, all beings, breath, speech, eye, ear, mind, skin, knowledge form the body of Brahman which abides within them as their Self and Ruler. Thus in the Kafcva-text ; the Madhyandina-text reads ' the Self ' instead of ' knowledge ' ; and adds the worlds, sacrifices and vedas. The parallel passage in the Subala-Upanishad adds to the beings enumerated as constituting Brahman's body in the Brzhad- Ara/zyaka, buddhi, aha^kara, the mind (kitta), the Un- evolved (avyakta), the Imperishable (akshara), and concludes i He who moves within death, of whom death is the body, D d 2 404 VEDANTA-SlJTRAS.
2whom death does not know, he is the inner Self of all, free from all evil, divine, the one god N&raya/ra.' The term ' Death ' here denotes matter in its extremely subtle form, which in other texts is called Darkness ; as we infer from the order of enumeration in another passage in the same Upanishad, ' the Unevolved is merged in the Imperish- able, the Imperishable in Darkness/ That this Darkness is called * Death' is due to the fact that it obscures the understanding of all souls and thus is harmful to them. The full text in the Subala-Up. declaring the successive absorption of all the beings forming Brahman's body is as follows, l The earth is merged in water, water in fire, fire in air, air in the ether, the ether in the sense-organs, the sense-organs in the tanmatras, the tanmatras in the gross elements, the gross elements in the great principle, the great principle in the Unevolved, the Unevolved in the Imperishable ; the Imperishable is merged in Darkness ; Darkness becomes one with the highest Divinity.' That even in the state of non-separation (to which the texts refer as ' becoming one') non-sentient matter as well as sentient beings, together with the impressions of their former deeds, persists in an extremely subtle form, will be shown under II, 1, 35. We have thus a Brahman all-knowing, of the nature of supreme bliss and so on, one and without a second, having for its body all sentient and non-sentient beings abiding in an extremely subtle condition and having become * one ' with the Supreme Self in so far as they cannot be designated as something separate from him ; and of this Brahman Scripture records that it forms the resolve of becoming many — in so far, namely, as investing itself with a body consisting of all sentient and non-sentient beings in their gross, manifest state which admits of distinctions of name and form — and thereupon modifies (parmama) itself into the form of the world. This is dis- tinctly indicated in the Taittiriya-Upanishad, where Brahman is at first described as ' The True, knowledge, infinite,' as ' the Self of bliss which is different from the Self of Understanding,' as ' he who bestows bliss ' ; and where the text further on says, ' He desired, may I be many, may I ADHYAYA, 4 PADA, 2 7. 405
3405 I grow forth. He brooded over himself, and having thus brooded he sent forth all whatever there is. Having sent forth he entered it. Having entered it he became sat and tyat, defined and undefined, supported and non-supported, knowledge and non-knowledge, real and unreal/ The '■ brooding ' referred to in this text denotes knowing, viz. reflection on the shape and character of the previous world which Brahman is about to reproduce. Compare the text * whose brooding consists of knowledge' (Mu. Up. I, 1, 9). The meaning therefore is that Brahman, having an inward intuition of the characteristics of the former world, creates the new world on the same pattern. That Brahman in all kalpas again and again creates the same world is generally- known from Sruti and Snw'ti. Cp. ' As the creator formerly- made sun and moon, and sky and earth, and the atmo- sphere and the heavenly world,5 and ' whatever various signs of the seasons are seen in succession, the same appear again and again in successive yugas and kalpas/ The sense of the Taittiriya-text therefore is as follows. The highest Self, which in itself is of the nature of unlimited knowledge and bliss, has for its body all sentient and non-sentient beings — instruments of sport for him as it were — in so subtle a form that they may be called non- existing ; and as they are his body he may be said to consist of them (tan-maya). Then desirous of providing himself with an infinity of playthings of all kinds he, by a series of steps beginning with Prakrzti and the aggregate of souls and leading down to the elements in their gross state, so modifies himself as to have those elements for his body — when he is said to consist of them — and thus appears in the form of our world con- taining what the text denotes as sat and tyat, i.e. all intelligent and non-intelligent things, from gods down to plants and stones. When the text says that the Self having entered into it became sat and tyat, the meaning is that the highest Self, which in its causal state had been the universal Self, abides, in its effected state also, as the Self of the different substances undergoing changes and thus becomes this and that. While the highest Self thus 406 vedanta-sOtras.
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.
No commentary for this page.