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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1These 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 when moving from one body into another, is enveloped by those subtle rudiments of the elements from which the new body is produced, or not. The Purvapakshin maintains the latter alternative ; for, he says, wherever the soul goes it can easily provide itself there with those rudiments. Other reasons supporting this prima, facie view will be mentioned and refuted further on. — The Sutra states the view finally accepted, ' In obtaining another " of that " it goes enveloped.' The 'of that' refers back to the form, i.e. body, mentioned in II, 4, 17. The soul when moving towards another embodiment goes enveloped by the rudi- ments of the elements. This is known ' from question and explanation/ i.e. answer. Question and answer are re- corded in the ' Knowledge of the five fires ' (Kk. Up. V, 3-10), where Pravaha^a, after having addressed to Sveta- ketu several other questions, finally asks 'Do you know why in the fifth libation water is called man ? ' In answer to this last question the text then explains how the Devas, i. e. the pra;zas attached to the soul, offer into the heavenly world, imagined as a sacrificial fire, the oblation called .yraddha ; how this jraddha changes itself into a body con- sisting of amrzta, which body is called moon ; how the same pra;*as offer this body of amrzta in Par^-anya, imagined as a fire, whereupon the body so offered becomes rain ; how the same pra/zas throw that rain on to the earth, also imagined as a sacrificial fire, whereupon it becomes food ; how this food is then offered into man, also com- pared to fire, where it becomes seed ; and how, finally, this seed is offered into woman, also compared to a fire, and there becomes an embryo. The text then goes on, ' Thus in the fifth oblation water becomes purushava^as,' i.e. to be designated by the term man. And this means that the water which, in a subtle form, was throughout present in the previous oblations also, now, in that fifth oblation, assumes the form of a man. — From this question and answer it thus appears that the soul moves towards a new embodiment, together with the subtle rudiments from which the new body springs. — But the words, 'water be- comes purushava/£as/ only intimate that water assumes 586 VEDANTA-S<JTRAS. the form of a man, whence we conclude that water only invests the soul during its wanderings ; how then can it be held that the soul moves invested by the rudiments of all elements ? — To this question the next Sutra replies. 2. But on account of (water) consisting of the three elements ; on account of predominance.
2— To this question the next Sutra replies. 2. But on account of (water) consisting of the three elements ; on account of predominance. Water alone could not produce a new body ; for the text Kh. Up. VI, 3, 4, ' Each of these he made tripartite,' shows that all the elements were made tripartite to the end of producing bodies. That the text under discussion mentions water only, is due to the predominance of water ; and that among the elements giving rise to a new body water pre- dominates, we infer from the fact that blood and the other humours are the predominating element in the body. 3. And on account of the going of the pra/zas. That the soul goes embedded in the subtle rudiments of the elements follows therefrom also that when passing out of the old body it is said to be followed by the pra;zas, 'when he thus passes out, the chief pra^a follows after him/ &c. (Br/. Up. V, 4, 2). Compare also Smr/ti : ' It draws to itself the organs of sense, with the mind for the sixth. When the Ruler (soul) obtains a new body, and passes out of another, he takes with him those organs and then moves on, as the wind takes the odours from their abodes (the flowers)' (Bha. Gi. XV, 8). But the pra^as cannot move without a substrate, and hence we must admit that the rudiments of the elements — which are their sub- strate— are also moving. 4. If it be said (that it is not so) on account of scriptural statement as to going to Agni and the rest ; we say no, on account of the secondary nature (of the statement). But the text, ' when the speech of the dead person enters into fire/ &c. (Br/. Up. Ill, 2, 13), declares that when a person dies his organs go into fire, and so on ; they cannot therefore accompany the soul. Hence the text which Ill ADHYAYA, I PADA, 5. 587 asserts the latter point must be explained in some other way ! — Not so, the Sutra replies. The text stating that the organs go to fire, and so on, cannot be taken in its literal sense ; for it continues, ' the hairs of the body enter into herbs, the hair of the head into trees ' (which mani- festly is not true, in its literal sense). The going of speech, the eye, and so on, must therefore be understood to mean that the different organs approach the divinities (Agni and the rest) who preside over them. 5. Should it be said, on account of absence of mention in the first (reply) ; we say no, for just that (is meant), on the ground of fitness.
35. Should it be said, on account of absence of mention in the first (reply) ; we say no, for just that (is meant), on the ground of fitness. An objection is raised to the conclusion arrived at under III, 1, 1 ; on the ground that in the first oblation, described in Kk. Up. V, 4, 2, as being made into the heavenly world, water is not mentioned at all as the thing offered. The text says, ' on that altar the gods offer .sraddha ' ; and by .sraddha (belief) everybody understands a certain activity of mind. Water therefore is not the thing offered. — Not so, we reply. It is nothing else but water, which there is called jraddha. For thus only question and answer have a sense. For the question is, ' Do you know why in the fifth libation water is called man ? ' and at the outset of the reply jraddha is mentioned as constituting the oblation made into the heavenly world viewed as a fire. If here the word jraddha did not denote water, question and answer would refer to different topics, and there would be no connexion. The form in which the final statement is introduced (iti tu pa^amyam, &c, ' but thus in the fifth oblation,5 &c), moreover, also intimates that .sraddha means water. The word ' iti/ thus, here intimates that the answer is meant to dispose of the question, ' Do you know how ? ' &c. 6raddha becomes moon, rain, food, seed, embryo in suc- cession, and thus the water comes to be called man. More- over, the word ^raddha is actually used in the Veda in the sense of ' water ' ; 'he carries water, jraddha indeed is water' (Taitt Sa/^h. I, 6, 8, 1). And what the text says as 588 vedanta-sOtr as. to king Soma (the moon) originating from jraddha when offered, also shows that jraddha must mean water. 6. ' On account of this not being stated by Scrip- ture ' ; not so, on account of those who perform sacrifices and so on being understood.
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.
1These 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 when moving from one body into another, is enveloped by those subtle rudiments of the elements from which the new body is produced, or not. The Purvapakshin maintains the latter alternative ; for, he says, wherever the soul goes it can easily provide itself there with those rudiments. Other reasons supporting this prima, facie view will be mentioned and refuted further on. — The Sutra states the view finally accepted, ' In obtaining another " of that " it goes enveloped.' The 'of that' refers back to the form, i.e. body, mentioned in II, 4, 17. The soul when moving towards another embodiment goes enveloped by the rudi- ments of the elements. This is known ' from question and explanation/ i.e. answer. Question and answer are re- corded in the ' Knowledge of the five fires ' (Kk. Up. V, 3-10), where Pravaha^a, after having addressed to Sveta- ketu several other questions, finally asks 'Do you know why in the fifth libation water is called man ? ' In answer to this last question the text then explains how the Devas, i. e. the pra;zas attached to the soul, offer into the heavenly world, imagined as a sacrificial fire, the oblation called .yraddha ; how this jraddha changes itself into a body con- sisting of amrzta, which body is called moon ; how the same pra;*as offer this body of amrzta in Par^-anya, imagined as a fire, whereupon the body so offered becomes rain ; how the same pra/zas throw that rain on to the earth, also imagined as a sacrificial fire, whereupon it becomes food ; how this food is then offered into man, also com- pared to fire, where it becomes seed ; and how, finally, this seed is offered into woman, also compared to a fire, and there becomes an embryo. The text then goes on, ' Thus in the fifth oblation water becomes purushava^as,' i.e. to be designated by the term man. And this means that the water which, in a subtle form, was throughout present in the previous oblations also, now, in that fifth oblation, assumes the form of a man. — From this question and answer it thus appears that the soul moves towards a new embodiment, together with the subtle rudiments from which the new body springs. — But the words, 'water be- comes purushava/£as/ only intimate that water assumes 586 VEDANTA-S<JTRAS. the form of a man, whence we conclude that water only invests the soul during its wanderings ; how then can it be held that the soul moves invested by the rudiments of all elements ? — To this question the next Sutra replies. 2. But on account of (water) consisting of the three elements ; on account of predominance.
2— To this question the next Sutra replies. 2. But on account of (water) consisting of the three elements ; on account of predominance. Water alone could not produce a new body ; for the text Kh. Up. VI, 3, 4, ' Each of these he made tripartite,' shows that all the elements were made tripartite to the end of producing bodies. That the text under discussion mentions water only, is due to the predominance of water ; and that among the elements giving rise to a new body water pre- dominates, we infer from the fact that blood and the other humours are the predominating element in the body. 3. And on account of the going of the pra/zas. That the soul goes embedded in the subtle rudiments of the elements follows therefrom also that when passing out of the old body it is said to be followed by the pra;zas, 'when he thus passes out, the chief pra^a follows after him/ &c. (Br/. Up. V, 4, 2). Compare also Smr/ti : ' It draws to itself the organs of sense, with the mind for the sixth. When the Ruler (soul) obtains a new body, and passes out of another, he takes with him those organs and then moves on, as the wind takes the odours from their abodes (the flowers)' (Bha. Gi. XV, 8). But the pra^as cannot move without a substrate, and hence we must admit that the rudiments of the elements — which are their sub- strate— are also moving. 4. If it be said (that it is not so) on account of scriptural statement as to going to Agni and the rest ; we say no, on account of the secondary nature (of the statement). But the text, ' when the speech of the dead person enters into fire/ &c. (Br/. Up. Ill, 2, 13), declares that when a person dies his organs go into fire, and so on ; they cannot therefore accompany the soul. Hence the text which Ill ADHYAYA, I PADA, 5. 587 asserts the latter point must be explained in some other way ! — Not so, the Sutra replies. The text stating that the organs go to fire, and so on, cannot be taken in its literal sense ; for it continues, ' the hairs of the body enter into herbs, the hair of the head into trees ' (which mani- festly is not true, in its literal sense). The going of speech, the eye, and so on, must therefore be understood to mean that the different organs approach the divinities (Agni and the rest) who preside over them. 5. Should it be said, on account of absence of mention in the first (reply) ; we say no, for just that (is meant), on the ground of fitness.
35. Should it be said, on account of absence of mention in the first (reply) ; we say no, for just that (is meant), on the ground of fitness. An objection is raised to the conclusion arrived at under III, 1, 1 ; on the ground that in the first oblation, described in Kk. Up. V, 4, 2, as being made into the heavenly world, water is not mentioned at all as the thing offered. The text says, ' on that altar the gods offer .sraddha ' ; and by .sraddha (belief) everybody understands a certain activity of mind. Water therefore is not the thing offered. — Not so, we reply. It is nothing else but water, which there is called jraddha. For thus only question and answer have a sense. For the question is, ' Do you know why in the fifth libation water is called man ? ' and at the outset of the reply jraddha is mentioned as constituting the oblation made into the heavenly world viewed as a fire. If here the word jraddha did not denote water, question and answer would refer to different topics, and there would be no connexion. The form in which the final statement is introduced (iti tu pa^amyam, &c, ' but thus in the fifth oblation,5 &c), moreover, also intimates that .sraddha means water. The word ' iti/ thus, here intimates that the answer is meant to dispose of the question, ' Do you know how ? ' &c. 6raddha becomes moon, rain, food, seed, embryo in suc- cession, and thus the water comes to be called man. More- over, the word ^raddha is actually used in the Veda in the sense of ' water ' ; 'he carries water, jraddha indeed is water' (Taitt Sa/^h. I, 6, 8, 1). And what the text says as 588 vedanta-sOtr as. to king Soma (the moon) originating from jraddha when offered, also shows that jraddha must mean water. 6. ' On account of this not being stated by Scrip- ture ' ; not so, on account of those who perform sacrifices and so on being understood.
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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