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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1are mentioned, the different functions of the manas are meant ; and references to smaller numbers are connected with special effects of the organs, such as accompanying the soul, and the like. — Here terminates the adhikarazza of ' the going of the seven/ 6. And (they are) minute. As the text ' these are all alike, all infinite ' (Bri. Up. I, 5, 13), declares speech, mind, and breath to be infinite, we conclude that the prazzas are all-pervading. — To this the Sutra replies, that they are minute ; for the text ' when the vital breath passes out of the body, all the prazzas pass out after it' (Bri. Up. V, 4, 2), proves those prazzas to be of limited size, and as when passing out they are not per- ceived by bystanders, they must be of minute size. — The text which speaks of them as infinite is a text enjoining meditation (' he who meditates on them as infinite '), and infinity there means only that abundance of activities which is an attribute of the prazza to be meditated on. 7. And the best. By ' the best ' we have to understand the chief vital air (mukhya prazza), which, in the colloquy of the prazzas, is determined to be the best because it is the cause of the preservation of the body. This chief vital air the Purva- pakshin maintains to be something non-created, since Scripture (Ri. Sazzzh. V, 129, 3), 'By its own law the One was breathing without wind/ shows that an effect of it, viz. the act of breathing, existed even previously to creation, at the time of a great pralaya ; and because texts declaring it to have been created — such as ' from him is born breath ' (Mu. Up. II, 1, 3) — may be interpreted in the same way as the texts declaring that the soul is something created (see p. 540 ff.). — To this the reply is that, since this view contradicts scriptural statements as to the oneness of all, previous to creation ; and since the Muzz^aka-text declares the prazza to have been created in the same way as earth and the other elements ; and since there are no texts plainly denying its createdness, the chief vital air also must II ADHYAYA, 4 PADA, 8. 573 be held to have been created. The words ' the One was breathing without wind' by no means refer to the vital breath of living creatures, but intimate the existence of the highest Brahman, alone by itself ; as indeed appears from the qualification c without wind/ — That the vital breath, although really disposed of in the preceding Sutras, is specially mentioned in the present Sutra, is with a view to the question next raised for consideration. — Here ter- minates the adhikara^a of ' the minuteness of the pra/zas.' 8. Neither air nor function, on account of its being stated separately.
2— Here ter- minates the adhikara^a of ' the minuteness of the pra/zas.' 8. Neither air nor function, on account of its being stated separately. Is this main vital breath nothing else but air, the second of the elements ? Or is it a certain motion of the air ? Or is it air that has assumed some special condition? — The first alternative may be adopted, on account of the text ' pra/za is air.'— Or, since mere air is not called breath, while this term is generally applied to that motion of air which consists in inhalation and exhalation, we may hold that breath is a motion of air.- — Of both these views the Sutra disposes by declaring 4 not so, on account of separate statement.' For in the passage ' From him there is pro- duced breath, mind, and all sense-organs, ether and air/ &c, breath and air are mentioned as two separate things. For the same reason breath also cannot be a mere motion or function of air ; for the text does not mention any functions of fire and the other elements, side by side with these elements, as separate things (and this shows that breath also cannot, in that text, be interpreted to denote a function of air). The text ' pra^a is air,' on the other hand, inti- mates (not that breath is identical with air, but) that breath is air having assumed a special form, not a thing altogether different from it, like fire. In ordinary language, more- over, the word breath does not mean a mere motion but a substance to which motion belongs ; we say, * the breath moves to and fro in inhalation and exhalation.' Is breath, which we thus know to be a modification of air, to be considered as a kind of elementary substance, like fire, earth, and so on ? Not so, the next Sutra replies. 5 74 VEDANTA-S$TRAS. 9. But like the eye and the rest, on account of being taught with them, and for other reasons. Breath is not an element, but like sight and the rest, a special instrument of the soul. This appears from the fact that the texts mention it together with the recognised organs of the soul, the eye, and so on ; so e. g. in the colloquy of the pra/zas. And such common mention is suitable in the case of such things only as belong to one class. — The * and for other reasons ' of the Sutra refers to the circumstance of the principal breath being specially mentioned among the organs comprised under the term cpra/za'; cp. 'that principal breath' (Kk. Up. 1,2,7); 'that central breath' (Br/. Up. I, 5, 21).— But if the chief breath is, like the eye and the other organs, an instrument of the soul, there must be some special form of activity through which it assists the soul, as the eye e. g. assists the soul by seeing. But no such activity is perceived, and the breath cannot therefore be put in the same category as the organs of sensation and action ! — To this objection the next Sutra replies. 10. And there is no objection on account of its not having an activity (kara/za) ; for (Scripture) thus declares.
3But no such activity is perceived, and the breath cannot therefore be put in the same category as the organs of sensation and action ! — To this objection the next Sutra replies. 10. And there is no objection on account of its not having an activity (kara/za) ; for (Scripture) thus declares. The kara/za of the Sutra means kriya, action. The objection raised on the ground that the principal breath does not exercise any form of activity helpful to the soul, is without force, since as a matter of fact Scripture declares that there is such an activity, in so far as the vital breath supports the body with all its organs. For the text (Kh. Up. V, 1, 7 ff.) relates how on the successive departure of speech, and so on, the body and the other organs main- tained their strength, while on the departure of the vital breath the body and all the organs at once became weak and powerless. — The conclusion therefore is that the breath, in its fivefold form of pra/za, apana, and so on, subserves the purposes of the individual soul, and thus occupies the position of an instrument, no less than the eye and the other organs. II ADHYAYA, 4 PADA, 1 3. 575 But as those five forms of breath, viz. pra/za, udana, &c, have different names and functions they must be separate principles (and hence there is not one principal breath)! To this the next Sutra replies. 11. It is designated as having five functions like mind. As desire, and so on, are not principles different from mind, although they are different functions and produce different effects — according to the text, ' Desire, purpose, doubt, faith, want of faith, firmness, absence of firmness, shame, reflection, fear — all this is mind' (Bri. Up. I, 5, 3) ; so, on the ground of the text, ' pra/za, apana, vyana, udana, samana — all this is pra//a ' (ibid.), apana and the rest must be held to be different functions of pra^a only, not inde- pendent principles. — Here terminates the adhikara;/a of what is * a modification of air.' 1 2. And (it is) minute. This pra/za also is minute, since as before (i. e. as in the case of the organs) the text declares it to pass out of the body, to move, and so on, ' him when he passes out the pra^a follows after ' (Br/. Up. V, 4, 2). A further doubt arises, in the case of pra^a, owing to the fact that in other texts it is spoken of as of large extent, ' It is equal to these three worlds, equal to this Universe' (Bri. Up. I, 3, 22); * On pra/za everything is founded ' ; ' For all this is shut up in pra;za.' But as the texts declaring the passing out, and so on, of the pra//a, prove it to be of limited size, the all- embracingness ascribed to pra^a in those other texts must be interpreted to mean only that the life of all living and breathing creatures depends on breath. — Here terminates the adhikara/za of ' the minuteness of the best.*
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.
1are mentioned, the different functions of the manas are meant ; and references to smaller numbers are connected with special effects of the organs, such as accompanying the soul, and the like. — Here terminates the adhikarazza of ' the going of the seven/ 6. And (they are) minute. As the text ' these are all alike, all infinite ' (Bri. Up. I, 5, 13), declares speech, mind, and breath to be infinite, we conclude that the prazzas are all-pervading. — To this the Sutra replies, that they are minute ; for the text ' when the vital breath passes out of the body, all the prazzas pass out after it' (Bri. Up. V, 4, 2), proves those prazzas to be of limited size, and as when passing out they are not per- ceived by bystanders, they must be of minute size. — The text which speaks of them as infinite is a text enjoining meditation (' he who meditates on them as infinite '), and infinity there means only that abundance of activities which is an attribute of the prazza to be meditated on. 7. And the best. By ' the best ' we have to understand the chief vital air (mukhya prazza), which, in the colloquy of the prazzas, is determined to be the best because it is the cause of the preservation of the body. This chief vital air the Purva- pakshin maintains to be something non-created, since Scripture (Ri. Sazzzh. V, 129, 3), 'By its own law the One was breathing without wind/ shows that an effect of it, viz. the act of breathing, existed even previously to creation, at the time of a great pralaya ; and because texts declaring it to have been created — such as ' from him is born breath ' (Mu. Up. II, 1, 3) — may be interpreted in the same way as the texts declaring that the soul is something created (see p. 540 ff.). — To this the reply is that, since this view contradicts scriptural statements as to the oneness of all, previous to creation ; and since the Muzz^aka-text declares the prazza to have been created in the same way as earth and the other elements ; and since there are no texts plainly denying its createdness, the chief vital air also must II ADHYAYA, 4 PADA, 8. 573 be held to have been created. The words ' the One was breathing without wind' by no means refer to the vital breath of living creatures, but intimate the existence of the highest Brahman, alone by itself ; as indeed appears from the qualification c without wind/ — That the vital breath, although really disposed of in the preceding Sutras, is specially mentioned in the present Sutra, is with a view to the question next raised for consideration. — Here ter- minates the adhikara^a of ' the minuteness of the pra/zas.' 8. Neither air nor function, on account of its being stated separately.
2— Here ter- minates the adhikara^a of ' the minuteness of the pra/zas.' 8. Neither air nor function, on account of its being stated separately. Is this main vital breath nothing else but air, the second of the elements ? Or is it a certain motion of the air ? Or is it air that has assumed some special condition? — The first alternative may be adopted, on account of the text ' pra/za is air.'— Or, since mere air is not called breath, while this term is generally applied to that motion of air which consists in inhalation and exhalation, we may hold that breath is a motion of air.- — Of both these views the Sutra disposes by declaring 4 not so, on account of separate statement.' For in the passage ' From him there is pro- duced breath, mind, and all sense-organs, ether and air/ &c, breath and air are mentioned as two separate things. For the same reason breath also cannot be a mere motion or function of air ; for the text does not mention any functions of fire and the other elements, side by side with these elements, as separate things (and this shows that breath also cannot, in that text, be interpreted to denote a function of air). The text ' pra^a is air,' on the other hand, inti- mates (not that breath is identical with air, but) that breath is air having assumed a special form, not a thing altogether different from it, like fire. In ordinary language, more- over, the word breath does not mean a mere motion but a substance to which motion belongs ; we say, * the breath moves to and fro in inhalation and exhalation.' Is breath, which we thus know to be a modification of air, to be considered as a kind of elementary substance, like fire, earth, and so on ? Not so, the next Sutra replies. 5 74 VEDANTA-S$TRAS. 9. But like the eye and the rest, on account of being taught with them, and for other reasons. Breath is not an element, but like sight and the rest, a special instrument of the soul. This appears from the fact that the texts mention it together with the recognised organs of the soul, the eye, and so on ; so e. g. in the colloquy of the pra/zas. And such common mention is suitable in the case of such things only as belong to one class. — The * and for other reasons ' of the Sutra refers to the circumstance of the principal breath being specially mentioned among the organs comprised under the term cpra/za'; cp. 'that principal breath' (Kk. Up. 1,2,7); 'that central breath' (Br/. Up. I, 5, 21).— But if the chief breath is, like the eye and the other organs, an instrument of the soul, there must be some special form of activity through which it assists the soul, as the eye e. g. assists the soul by seeing. But no such activity is perceived, and the breath cannot therefore be put in the same category as the organs of sensation and action ! — To this objection the next Sutra replies. 10. And there is no objection on account of its not having an activity (kara/za) ; for (Scripture) thus declares.
3But no such activity is perceived, and the breath cannot therefore be put in the same category as the organs of sensation and action ! — To this objection the next Sutra replies. 10. And there is no objection on account of its not having an activity (kara/za) ; for (Scripture) thus declares. The kara/za of the Sutra means kriya, action. The objection raised on the ground that the principal breath does not exercise any form of activity helpful to the soul, is without force, since as a matter of fact Scripture declares that there is such an activity, in so far as the vital breath supports the body with all its organs. For the text (Kh. Up. V, 1, 7 ff.) relates how on the successive departure of speech, and so on, the body and the other organs main- tained their strength, while on the departure of the vital breath the body and all the organs at once became weak and powerless. — The conclusion therefore is that the breath, in its fivefold form of pra/za, apana, and so on, subserves the purposes of the individual soul, and thus occupies the position of an instrument, no less than the eye and the other organs. II ADHYAYA, 4 PADA, 1 3. 575 But as those five forms of breath, viz. pra/za, udana, &c, have different names and functions they must be separate principles (and hence there is not one principal breath)! To this the next Sutra replies. 11. It is designated as having five functions like mind. As desire, and so on, are not principles different from mind, although they are different functions and produce different effects — according to the text, ' Desire, purpose, doubt, faith, want of faith, firmness, absence of firmness, shame, reflection, fear — all this is mind' (Bri. Up. I, 5, 3) ; so, on the ground of the text, ' pra/za, apana, vyana, udana, samana — all this is pra//a ' (ibid.), apana and the rest must be held to be different functions of pra^a only, not inde- pendent principles. — Here terminates the adhikara;/a of what is * a modification of air.' 1 2. And (it is) minute. This pra/za also is minute, since as before (i. e. as in the case of the organs) the text declares it to pass out of the body, to move, and so on, ' him when he passes out the pra^a follows after ' (Br/. Up. V, 4, 2). A further doubt arises, in the case of pra^a, owing to the fact that in other texts it is spoken of as of large extent, ' It is equal to these three worlds, equal to this Universe' (Bri. Up. I, 3, 22); * On pra/za everything is founded ' ; ' For all this is shut up in pra;za.' But as the texts declaring the passing out, and so on, of the pra//a, prove it to be of limited size, the all- embracingness ascribed to pra^a in those other texts must be interpreted to mean only that the life of all living and breathing creatures depends on breath. — Here terminates the adhikara/za of ' the minuteness of the best.*
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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