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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1e. solid food) when eaten, which is described in VI, 5, 1, were the same tripartition which is described in VI, 3, 3-4, we should have to conclude that the former tripartition consists, like the latter, in an admixture to earth of water and fire. 582 ved anta-s6tr as. — which is the grossest part of water drunk (cp. VI, 5, 2) — is of the nature of earth, and breath, which is its subtlest part, of the nature of fire. But this is not admissible ; for as the text explicitly states that earth when eaten is dis- posed of in three ways, flesh and mind also must be assumed to be of an earthy nature. In the same way we must frame our view concerning ' the two others/ i. e. water and fire, ' according to the text.' That means — the three parts into which water divides itself when drunk, must be taken to be all of them modifications of water, and the three parts of fire when consumed must be held to be all of them modifications of fire. Thus feces, flesh and mind are alike transformations of earth ; urine, blood and breath transformations of water ; bones, marrow and speech trans- formations of fire. This moreover agrees with the subsequent statement (VI, 5, 4), ' For, truly, mind consists of earth, breath of water, speech of fire/ The process of tripartition referred to in VI, 3, 4, is not therefore the same as the one described in the section that tells us what becomes of food when eaten, water when drunk, &c. Were this (erroneous) as- sumption made, and were it thence concluded that mind, breath and speech — as being the subtlest created things — are made of fire, this would flatly contradict the comple- mentary text quoted above (' mind consists of earth,5 &c). When the text describes how earth, water and fire, when eaten, are transformed in a threefold way, it refers to elements which had already been rendered tripartite ; the process of tripartition must therefore have taken place before the creation of the cosmic egg. Without such tripartition the elements would be incapable of giving rise to any effects ; such capability they acquire only by being mutually conjoined, and that is just the process of tripartition. In agreement herewith Smrzti says, ' Separate from each other, without connexion, those elements with their various powers were incapable of producing creatures. But having combined completely, entered into mutual conjunction, abiding one within the other, the principles — from the highest Mahat down to II ADHYAYA, 4 PADA, 1 9. 583
2But having combined completely, entered into mutual conjunction, abiding one within the other, the principles — from the highest Mahat down to II ADHYAYA, 4 PADA, 1 9. 583 individual things — produced the mundane egg.' — When the text therefore says (VI, 3, 3) ' The divinity having entered into those three beings with that soul-self differentiated names and forms ; he made each of these tripartite/ the order in which the text mentions the activities of differentia- tion and tripartition is refuted by the order demanded by the sense 1. — The text then proceeds to exemplify the process of tripartition, by means of burning fire, the sun and lightning, which indeed are things contained within the mundane egg (while yet the tripartition of elements took place before the eggy with all its contents, was created) ; but this is done for the information of vSvetaketu, who himself is a being within the mundane egg, and has to be taught with reference to things he knows. But, a final objection is raised, as on this view of the matter the elements — earth, water and fire — which are eaten and drunk, are already tripartite, each of them con- taining portions of all, and thus are of a threefold nature, how can they be designated each of them by a simple term — earth, water \ fire ? — To this the next Sutra replies. 19. But on account of their distinctive nature there is that designation, that designation. Each element indeed is of a threefold nature, owing to the primary tripartition ; but as in each mixed element one definite element prevails — so that each element has a dis- tinctive character of its own — a definite designation is given to each. — The repetition (of 'that designation') in the Sutra indicates the completion of the adhyaya. — Here terminates the adhikara/^a of ' the fashioning of names and forms/ 1 That means — in reality the tripartition of the elements came first, and after that the creation of individual beings. THIRD ADHYAYA. FIRST PADA. i. In obtaining another of that, it goes enveloped, (as appears) from question and explanation.
3THIRD ADHYAYA. FIRST PADA. i. In obtaining another of that, it goes enveloped, (as appears) from question and explanation. That the Vedanta-texts establish as the proper object of meditation, on the part of all men desirous of Release, the highest Brahman, which is the only cause of the entire world, which is not touched by even a shadow of imperfec- tion, which is an ocean, as it were, of supremely exalted qualities, and which totally differs in nature from all other beings — this is the point proved in the two previous adhya- yas ; there being given at the same time arguments to disprove the objections raised against the Vedanta doc- trine on the basis of Smrzti and reasoning, to refute the views held by other schools, to show that the different Vedanta-texts do not contradict each other, and to prove that the Self is the object of activities (enjoined in injunc- tions of meditation, and so on). In short, those two adhyayas have set forth the essential nature of Brahman. The subsequent part of the work now makes it its task to enquire into the mode of attaining to Brahman, together with the means of attainment. The third adhyaya is con- cerned with an enquiry into meditation — which is the means of attaining to Brahman ; and as the motive for entering on such meditation is supplied by the absence of all desire for what is other than the thing to be obtained, and by the desire for that thing, the points first to be enquired into are the imperfections of the individual soul — moving about in the different worlds, whether waking or dreaming or merged in dreamless sleep, or in the state of swoon ; and those blessed characteristics by which Brah- man is raised above all these imperfections. These are the topics of the first and second p&das of the adhyaya. The first question to be considered is whether the soul, Ill ADHYAYA, I PADA, I. 585
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.
1e. solid food) when eaten, which is described in VI, 5, 1, were the same tripartition which is described in VI, 3, 3-4, we should have to conclude that the former tripartition consists, like the latter, in an admixture to earth of water and fire. 582 ved anta-s6tr as. — which is the grossest part of water drunk (cp. VI, 5, 2) — is of the nature of earth, and breath, which is its subtlest part, of the nature of fire. But this is not admissible ; for as the text explicitly states that earth when eaten is dis- posed of in three ways, flesh and mind also must be assumed to be of an earthy nature. In the same way we must frame our view concerning ' the two others/ i. e. water and fire, ' according to the text.' That means — the three parts into which water divides itself when drunk, must be taken to be all of them modifications of water, and the three parts of fire when consumed must be held to be all of them modifications of fire. Thus feces, flesh and mind are alike transformations of earth ; urine, blood and breath transformations of water ; bones, marrow and speech trans- formations of fire. This moreover agrees with the subsequent statement (VI, 5, 4), ' For, truly, mind consists of earth, breath of water, speech of fire/ The process of tripartition referred to in VI, 3, 4, is not therefore the same as the one described in the section that tells us what becomes of food when eaten, water when drunk, &c. Were this (erroneous) as- sumption made, and were it thence concluded that mind, breath and speech — as being the subtlest created things — are made of fire, this would flatly contradict the comple- mentary text quoted above (' mind consists of earth,5 &c). When the text describes how earth, water and fire, when eaten, are transformed in a threefold way, it refers to elements which had already been rendered tripartite ; the process of tripartition must therefore have taken place before the creation of the cosmic egg. Without such tripartition the elements would be incapable of giving rise to any effects ; such capability they acquire only by being mutually conjoined, and that is just the process of tripartition. In agreement herewith Smrzti says, ' Separate from each other, without connexion, those elements with their various powers were incapable of producing creatures. But having combined completely, entered into mutual conjunction, abiding one within the other, the principles — from the highest Mahat down to II ADHYAYA, 4 PADA, 1 9. 583
2But having combined completely, entered into mutual conjunction, abiding one within the other, the principles — from the highest Mahat down to II ADHYAYA, 4 PADA, 1 9. 583 individual things — produced the mundane egg.' — When the text therefore says (VI, 3, 3) ' The divinity having entered into those three beings with that soul-self differentiated names and forms ; he made each of these tripartite/ the order in which the text mentions the activities of differentia- tion and tripartition is refuted by the order demanded by the sense 1. — The text then proceeds to exemplify the process of tripartition, by means of burning fire, the sun and lightning, which indeed are things contained within the mundane egg (while yet the tripartition of elements took place before the eggy with all its contents, was created) ; but this is done for the information of vSvetaketu, who himself is a being within the mundane egg, and has to be taught with reference to things he knows. But, a final objection is raised, as on this view of the matter the elements — earth, water and fire — which are eaten and drunk, are already tripartite, each of them con- taining portions of all, and thus are of a threefold nature, how can they be designated each of them by a simple term — earth, water \ fire ? — To this the next Sutra replies. 19. But on account of their distinctive nature there is that designation, that designation. Each element indeed is of a threefold nature, owing to the primary tripartition ; but as in each mixed element one definite element prevails — so that each element has a dis- tinctive character of its own — a definite designation is given to each. — The repetition (of 'that designation') in the Sutra indicates the completion of the adhyaya. — Here terminates the adhikara/^a of ' the fashioning of names and forms/ 1 That means — in reality the tripartition of the elements came first, and after that the creation of individual beings. THIRD ADHYAYA. FIRST PADA. i. In obtaining another of that, it goes enveloped, (as appears) from question and explanation.
3THIRD ADHYAYA. FIRST PADA. i. In obtaining another of that, it goes enveloped, (as appears) from question and explanation. That the Vedanta-texts establish as the proper object of meditation, on the part of all men desirous of Release, the highest Brahman, which is the only cause of the entire world, which is not touched by even a shadow of imperfec- tion, which is an ocean, as it were, of supremely exalted qualities, and which totally differs in nature from all other beings — this is the point proved in the two previous adhya- yas ; there being given at the same time arguments to disprove the objections raised against the Vedanta doc- trine on the basis of Smrzti and reasoning, to refute the views held by other schools, to show that the different Vedanta-texts do not contradict each other, and to prove that the Self is the object of activities (enjoined in injunc- tions of meditation, and so on). In short, those two adhyayas have set forth the essential nature of Brahman. The subsequent part of the work now makes it its task to enquire into the mode of attaining to Brahman, together with the means of attainment. The third adhyaya is con- cerned with an enquiry into meditation — which is the means of attaining to Brahman ; and as the motive for entering on such meditation is supplied by the absence of all desire for what is other than the thing to be obtained, and by the desire for that thing, the points first to be enquired into are the imperfections of the individual soul — moving about in the different worlds, whether waking or dreaming or merged in dreamless sleep, or in the state of swoon ; and those blessed characteristics by which Brah- man is raised above all these imperfections. These are the topics of the first and second p&das of the adhyaya. The first question to be considered is whether the soul, Ill ADHYAYA, I PADA, I. 585
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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