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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1e. Brahman ; compare ' Having come back from the True they do not know that they come from the True* (Kk. Up. VI, 10, 2), and other texts. — Here terminates the adhikara^a of ' the absence of that.' 9. But the same, on account of work, remem- brance, text, and injunction. Does the same person who had gone to sleep rise again at the time of waking, or a different one ? — Since the soul in deep sleep frees itself from all limiting adjuncts, unites itself with Brahman, and thus being in no way different from the released soul, is no longer in any way connected with its previous body, organs, and so on ; the person rising from sleep is a different one. — This view the Sutra sets aside, saying ' but the same.' For there remains the work, i. e. the good and evil deeds previously done by the sleeper, for which the same person has to undergo retribu- tion before the knowledge of truth arises. There is next remembrance — ' I, the waking person, am the same as I who was asleep/ Scripture also declares this : ' Whatever these creatures are here, whether a lion, or tiger, or wolf, &c, that they become again' {Kh. Up. VI, 10, 2). And, lastly, the injunctions which enjoin certain acts for the sake of final Release would be purportless if the person merged in deep sleep attained Release. Nor can it be said that the sleeping soul is free from all limiting adjuncts and manifests itself in its true nature (so as not to be different from the released soul). For with regard to the sleeping 6o6 vedanta-s^tras. person the text says, ' In truth he thus does not know him- self that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this ' {Kh. Up. VIII, ii, i) ; while, on the other hand, the texts, ' Having approached the highest light he manifests himself in his true nature ; he moves about there laughing, play- ing, delighting himself; 'He becomes a Self-ruler; he moves about in all the worlds according to his wish ' ; * The seeing one sees everything, and attains everything every- where* (Kk. Up. VIII, 12, 3 ; VII, 25, 2 ; 26, 2), declare that the released soul is all-knowing, and so on. What is true about the sleeping person is that he is still com- prised within the Sawsara, but for the time having put off all instruments of knowledge and action and become incapable of knowledge and enjoyment repairs to the place of utter rest, i. e. the highest Self, and having there refreshed himself, again rises to new enjoyment of action. — Here terminates the adhikara^a of ' work, remembrance, text, and injunction.' 10. In the swooning person there is half-com- bination; this being the remaining (hypothesis).
2e. the highest Self, and having there refreshed himself, again rises to new enjoyment of action. — Here terminates the adhikara^a of ' work, remembrance, text, and injunction.' 10. In the swooning person there is half-com- bination; this being the remaining (hypothesis). With regard to a person lying in a swoon or stunned, the question arises whether that state of swoon is one of the other states, viz. deep sleep and so on, or whether it is a special condition of its own. — The former alternative must be accepted. For the term ' swoon ' may be explained as denoting either deep sleep or some other acknowledged state, and there is no authority for assuming an altogether different new state. — This view the Sutra sets aside. The condition of a swooning person consists in reaching half, viz. of what leads to death ; for this is the only hypothesis remaining. A swoon cannot be either dreaming or being awake ; for in a swoon there is no consciousness. And as it is different in character as well as in the occasions giving rise to it from deep sleep and death, it cannot be either of those two states ; for there are special circumstances occa- sioning a swoon, such as a blow on the head. The only possible alternative then is to view a swoon as a state in Ill ADHYAYA, 2 PADA, II. 607 which there is made a half-way approach to death. For while death consists in the complete cessation of the soul's connexion with the body or organs of any kind, a swoon consists in the soul's remaining connected with the subtle body and organs only. — Here terminates the adhikara^a of c the swooning person.' 11. Not on account of place even (is there any imperfection) of the Highest; for everywhere (it is described) as having twofold characteristics.
3— Here terminates the adhikara^a of c the swooning person.' 11. Not on account of place even (is there any imperfection) of the Highest; for everywhere (it is described) as having twofold characteristics. The different states of the individual soul have been discussed, to the end that an insight into their imperfections may give rise to indifference towards all worldly enjoy- ments. Next now, in order to give rise to the desire of attaining to Brahman, the Sutras proceed to expound how Brahman's nature is raised above all imperfections and constituted by mere blessed qualities. The following point requires to be considered first. Do those imperfections which cling to the individual soul in consequence of its different states — viz. the waking state, dreams, deep sleep, swoon, departure from the body — affect also the highest Brahman which as its inner Ruler abides within the soul in those different states, or not ? — They do affect it, since Brahman abides within the bodies which are in those different states. — But Sutras such as I, 2, 8 have already declared that the highest Brahman, because not subject to the influence of karman, is free from all imperfections ; how then can imperfections cling to it for the reason that it is connected with this or that place ? — In the following way. As was shown under III, 2, 6, works give rise to imperfec- tion and suffering in so far as they cause the connexion of the soul with a body. The efficient cause therein is the imperfection inherent in the connexion with a body ; for otherwise the works themselves would directly give rise to pain, and what then would be the use of the connexion with a body? Hence, even in the case of a being not subject to karman, its connexion with various unholy bodies will cause imperfection and suffering. And even when such a being voluntarily enters into such bodies in order to rule 608 VEDANTA- SUTRAS. them, connexion with imperfections is unavoidable ; no less than to be immersed in blood and purulent matter, even if done voluntarily, will make a man unclean. Although therefore Brahman is the sole cause of the world and a treasure-house of all blessed qualities, yet it is affected by the imperfections springing therefrom that, as declared by Scripture, it abides within matter, bodies, and their parts, and thus is connected with them (cp. 'he who abides within earth, within the soul, within the eye, within the seed,' &c, Bri. Up. Ill, 7, 3).
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. Brahman ; compare ' Having come back from the True they do not know that they come from the True* (Kk. Up. VI, 10, 2), and other texts. — Here terminates the adhikara^a of ' the absence of that.' 9. But the same, on account of work, remem- brance, text, and injunction. Does the same person who had gone to sleep rise again at the time of waking, or a different one ? — Since the soul in deep sleep frees itself from all limiting adjuncts, unites itself with Brahman, and thus being in no way different from the released soul, is no longer in any way connected with its previous body, organs, and so on ; the person rising from sleep is a different one. — This view the Sutra sets aside, saying ' but the same.' For there remains the work, i. e. the good and evil deeds previously done by the sleeper, for which the same person has to undergo retribu- tion before the knowledge of truth arises. There is next remembrance — ' I, the waking person, am the same as I who was asleep/ Scripture also declares this : ' Whatever these creatures are here, whether a lion, or tiger, or wolf, &c, that they become again' {Kh. Up. VI, 10, 2). And, lastly, the injunctions which enjoin certain acts for the sake of final Release would be purportless if the person merged in deep sleep attained Release. Nor can it be said that the sleeping soul is free from all limiting adjuncts and manifests itself in its true nature (so as not to be different from the released soul). For with regard to the sleeping 6o6 vedanta-s^tras. person the text says, ' In truth he thus does not know him- self that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this ' {Kh. Up. VIII, ii, i) ; while, on the other hand, the texts, ' Having approached the highest light he manifests himself in his true nature ; he moves about there laughing, play- ing, delighting himself; 'He becomes a Self-ruler; he moves about in all the worlds according to his wish ' ; * The seeing one sees everything, and attains everything every- where* (Kk. Up. VIII, 12, 3 ; VII, 25, 2 ; 26, 2), declare that the released soul is all-knowing, and so on. What is true about the sleeping person is that he is still com- prised within the Sawsara, but for the time having put off all instruments of knowledge and action and become incapable of knowledge and enjoyment repairs to the place of utter rest, i. e. the highest Self, and having there refreshed himself, again rises to new enjoyment of action. — Here terminates the adhikara^a of ' work, remembrance, text, and injunction.' 10. In the swooning person there is half-com- bination; this being the remaining (hypothesis).
2e. the highest Self, and having there refreshed himself, again rises to new enjoyment of action. — Here terminates the adhikara^a of ' work, remembrance, text, and injunction.' 10. In the swooning person there is half-com- bination; this being the remaining (hypothesis). With regard to a person lying in a swoon or stunned, the question arises whether that state of swoon is one of the other states, viz. deep sleep and so on, or whether it is a special condition of its own. — The former alternative must be accepted. For the term ' swoon ' may be explained as denoting either deep sleep or some other acknowledged state, and there is no authority for assuming an altogether different new state. — This view the Sutra sets aside. The condition of a swooning person consists in reaching half, viz. of what leads to death ; for this is the only hypothesis remaining. A swoon cannot be either dreaming or being awake ; for in a swoon there is no consciousness. And as it is different in character as well as in the occasions giving rise to it from deep sleep and death, it cannot be either of those two states ; for there are special circumstances occa- sioning a swoon, such as a blow on the head. The only possible alternative then is to view a swoon as a state in Ill ADHYAYA, 2 PADA, II. 607 which there is made a half-way approach to death. For while death consists in the complete cessation of the soul's connexion with the body or organs of any kind, a swoon consists in the soul's remaining connected with the subtle body and organs only. — Here terminates the adhikara^a of c the swooning person.' 11. Not on account of place even (is there any imperfection) of the Highest; for everywhere (it is described) as having twofold characteristics.
3— Here terminates the adhikara^a of c the swooning person.' 11. Not on account of place even (is there any imperfection) of the Highest; for everywhere (it is described) as having twofold characteristics. The different states of the individual soul have been discussed, to the end that an insight into their imperfections may give rise to indifference towards all worldly enjoy- ments. Next now, in order to give rise to the desire of attaining to Brahman, the Sutras proceed to expound how Brahman's nature is raised above all imperfections and constituted by mere blessed qualities. The following point requires to be considered first. Do those imperfections which cling to the individual soul in consequence of its different states — viz. the waking state, dreams, deep sleep, swoon, departure from the body — affect also the highest Brahman which as its inner Ruler abides within the soul in those different states, or not ? — They do affect it, since Brahman abides within the bodies which are in those different states. — But Sutras such as I, 2, 8 have already declared that the highest Brahman, because not subject to the influence of karman, is free from all imperfections ; how then can imperfections cling to it for the reason that it is connected with this or that place ? — In the following way. As was shown under III, 2, 6, works give rise to imperfec- tion and suffering in so far as they cause the connexion of the soul with a body. The efficient cause therein is the imperfection inherent in the connexion with a body ; for otherwise the works themselves would directly give rise to pain, and what then would be the use of the connexion with a body? Hence, even in the case of a being not subject to karman, its connexion with various unholy bodies will cause imperfection and suffering. And even when such a being voluntarily enters into such bodies in order to rule 608 VEDANTA- SUTRAS. them, connexion with imperfections is unavoidable ; no less than to be immersed in blood and purulent matter, even if done voluntarily, will make a man unclean. Although therefore Brahman is the sole cause of the world and a treasure-house of all blessed qualities, yet it is affected by the imperfections springing therefrom that, as declared by Scripture, it abides within matter, bodies, and their parts, and thus is connected with them (cp. 'he who abides within earth, within the soul, within the eye, within the seed,' &c, Bri. Up. Ill, 7, 3).
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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