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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And the scriptural injunctions and pro- hibitions apply to those only who are under the power of karman. The highest Brahman therefore is like a being without form, and hence, although abiding within all things, free from all imperfection and endowed with all blessed qualities. But, an objection is raised, texts such as 'the True, knowledge, infinite is Brahman ' suggest a Brahman whose nature is constituted exclusively by non-differentiated light; while at the same time a Brahman endowed with qualities — such as omniscience, being the cause of the world, being the inner Self of all, having the power of im- mediately realising its wishes and purposes — is expressly negatived by texts such as ' not so, not so ' (Bri. Up. II, 3, 6), and therefore must be held to be false. How then can it be maintained that Brahman possesses the 'twofold characteristics ' mentioned under Sutra 11? — To this the next Sutra replies. 15. And in the same way as (a Brahman) con- sisting of light ; (the texts thus) not being devoid of meaning. In order that texts such as ' the True, knowledge, infinite is Brahman' may not be devoid of meaning, we have to admit that light (intelligence) constitutes the essential nature of Brahman. But analogously we have also to admit that Brahman possesses the ' twofold characteristics ' ; for otherwise the texts declaring it to be free from all R r 2 6 1 2 vedAnta-s6tras. imperfections, all-knowing, the cause of the world, and so on, would in their turn be devoid of meaning. 1 6. And (the text) says so much only. Moreover the text 'the True, knowledge, infinite is Brahman ' only teaches that Brahman has light for its essential nature, and does not negative those other at- tributes of Brahman — omniscience, being the cause of the world, &c. — which are intimated by other texts. What is the object of the negation in ' not so, not so ' will be shown further on. 17. (This Scripture) also shows, and it is also stated in Smriti.
2— which are intimated by other texts. What is the object of the negation in ' not so, not so ' will be shown further on. 17. (This Scripture) also shows, and it is also stated in Smriti. That Brahman is a treasure as it were of all blessed qualities and free from all imperfections, the whole body of Vedanta-texts clearly declares : ' That highest great lord of lords, that highest deity of deities ' ; ' He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord ' ; i There is no effect and no cause known of him, no one is seen like unto him or higher. His high power is revealed as manifold, as essential action of knowledge and strength ' (Svet. Up. VI, 7-9) ; ' He who is all-knowing, whose brooding consists of knowledge* (Mu. I, 1,9); ' From fear of him the wind blows, from fear of him the sun moves ' ; ' That is one bliss of Brahman ' (Taitt. Up. II, 8) ; ' That from which all speech with the mind turns away, not having reached it, knowing the bliss of that Brahman man fears nothing' (Taitt. Up. II, 9) ; ' He who is without parts, without action, tranquil, without fault, without taint* (Svet Up. VI, 19). — And Smriti : 'He who knows me to be unborn and without a beginning, the Supreme Lord of the worlds ' ; ' Pervading this entire universe, by one part of mine I do abide ' ; ' With me as supervisor Prakrzti brings forth the universe of the movable and the immovable, and for this reason the world does ever move round ' ; ' But another is the Supreme Person, who is called the Supreme Spirit, who pervading the three worlds supports them — the eternal Lord ' (Bha. Ill ADHYAYA, 2 PADA, 1 9. 613 Gi. X, 3 ; 42 ; IX, 10; XV, 17) ; * The all-working, all-power- ful one, rich in knowledge and strength, who becomes neither less nor more, who is self-dependent, without be- ginning, master of all ; who knows neither weariness nor exhaustion, nor fear, wrath and desire ; the blameless one, raised above all, without support, imperishable/ — As thus Brahman in whatever place it may abide has the ' twofold characteristics/ the imperfections dependent on those places do not touch it. 18. For this very reason comparisons, such as reflected images of the sun and the like. Because Brahman, although abiding in manifold places, ever possesses the twofold characteristics, and hence does not share the imperfections due to those places, scriptural texts illustrate its purity in the midst of inferior surround- ings by comparing it to the sun reflected in water, mirrors, and the like. Compare e. g. 4 As the one ether is rendered manifold by jars and the like, or as the one sun becomes manifold in several sheets of water ; thus the one Self is rendered manifold by abiding in many places. For the Self of all beings, although one, abides in each separate being and is thus seen as one and many at the same time, as the moon reflected in water.' 19. But because it is not apprehended like water, there is no equality.
3For the Self of all beings, although one, abides in each separate being and is thus seen as one and many at the same time, as the moon reflected in water.' 19. But because it is not apprehended like water, there is no equality. The ' but ' indicates an objection. — The highest Self is not apprehended in earth and other places in the same way as the sun or a face is apprehended in water or a mirror. For the sun and a face are erroneously apprehended as abiding in water or a mirror ; they do not really abide there. When, on the other hand, Scripture tells us that the highest Self dwells in the earth, in water, in the soul, &c, we apprehend it as really dwelling in all those places. That the imperfections caused by water and mirrors do not attach themselves to the sun or a face is due to the fact that the sun and the face do not really abide in the water and the mirror. Hence there is no real parallelism 6 r 4 ved anta-sOtras. between the thing compared (the highest Self) and the thing to which it is compared (the reflected image). 20. The participation (on Brahman's part) in increase and decrease, due to its abiding within (is denied) ; on account of the appropriateness of both (comparisons), and because thus it is seen.
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.
1And the scriptural injunctions and pro- hibitions apply to those only who are under the power of karman. The highest Brahman therefore is like a being without form, and hence, although abiding within all things, free from all imperfection and endowed with all blessed qualities. But, an objection is raised, texts such as 'the True, knowledge, infinite is Brahman ' suggest a Brahman whose nature is constituted exclusively by non-differentiated light; while at the same time a Brahman endowed with qualities — such as omniscience, being the cause of the world, being the inner Self of all, having the power of im- mediately realising its wishes and purposes — is expressly negatived by texts such as ' not so, not so ' (Bri. Up. II, 3, 6), and therefore must be held to be false. How then can it be maintained that Brahman possesses the 'twofold characteristics ' mentioned under Sutra 11? — To this the next Sutra replies. 15. And in the same way as (a Brahman) con- sisting of light ; (the texts thus) not being devoid of meaning. In order that texts such as ' the True, knowledge, infinite is Brahman' may not be devoid of meaning, we have to admit that light (intelligence) constitutes the essential nature of Brahman. But analogously we have also to admit that Brahman possesses the ' twofold characteristics ' ; for otherwise the texts declaring it to be free from all R r 2 6 1 2 vedAnta-s6tras. imperfections, all-knowing, the cause of the world, and so on, would in their turn be devoid of meaning. 1 6. And (the text) says so much only. Moreover the text 'the True, knowledge, infinite is Brahman ' only teaches that Brahman has light for its essential nature, and does not negative those other at- tributes of Brahman — omniscience, being the cause of the world, &c. — which are intimated by other texts. What is the object of the negation in ' not so, not so ' will be shown further on. 17. (This Scripture) also shows, and it is also stated in Smriti.
2— which are intimated by other texts. What is the object of the negation in ' not so, not so ' will be shown further on. 17. (This Scripture) also shows, and it is also stated in Smriti. That Brahman is a treasure as it were of all blessed qualities and free from all imperfections, the whole body of Vedanta-texts clearly declares : ' That highest great lord of lords, that highest deity of deities ' ; ' He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord ' ; i There is no effect and no cause known of him, no one is seen like unto him or higher. His high power is revealed as manifold, as essential action of knowledge and strength ' (Svet. Up. VI, 7-9) ; ' He who is all-knowing, whose brooding consists of knowledge* (Mu. I, 1,9); ' From fear of him the wind blows, from fear of him the sun moves ' ; ' That is one bliss of Brahman ' (Taitt. Up. II, 8) ; ' That from which all speech with the mind turns away, not having reached it, knowing the bliss of that Brahman man fears nothing' (Taitt. Up. II, 9) ; ' He who is without parts, without action, tranquil, without fault, without taint* (Svet Up. VI, 19). — And Smriti : 'He who knows me to be unborn and without a beginning, the Supreme Lord of the worlds ' ; ' Pervading this entire universe, by one part of mine I do abide ' ; ' With me as supervisor Prakrzti brings forth the universe of the movable and the immovable, and for this reason the world does ever move round ' ; ' But another is the Supreme Person, who is called the Supreme Spirit, who pervading the three worlds supports them — the eternal Lord ' (Bha. Ill ADHYAYA, 2 PADA, 1 9. 613 Gi. X, 3 ; 42 ; IX, 10; XV, 17) ; * The all-working, all-power- ful one, rich in knowledge and strength, who becomes neither less nor more, who is self-dependent, without be- ginning, master of all ; who knows neither weariness nor exhaustion, nor fear, wrath and desire ; the blameless one, raised above all, without support, imperishable/ — As thus Brahman in whatever place it may abide has the ' twofold characteristics/ the imperfections dependent on those places do not touch it. 18. For this very reason comparisons, such as reflected images of the sun and the like. Because Brahman, although abiding in manifold places, ever possesses the twofold characteristics, and hence does not share the imperfections due to those places, scriptural texts illustrate its purity in the midst of inferior surround- ings by comparing it to the sun reflected in water, mirrors, and the like. Compare e. g. 4 As the one ether is rendered manifold by jars and the like, or as the one sun becomes manifold in several sheets of water ; thus the one Self is rendered manifold by abiding in many places. For the Self of all beings, although one, abides in each separate being and is thus seen as one and many at the same time, as the moon reflected in water.' 19. But because it is not apprehended like water, there is no equality.
3For the Self of all beings, although one, abides in each separate being and is thus seen as one and many at the same time, as the moon reflected in water.' 19. But because it is not apprehended like water, there is no equality. The ' but ' indicates an objection. — The highest Self is not apprehended in earth and other places in the same way as the sun or a face is apprehended in water or a mirror. For the sun and a face are erroneously apprehended as abiding in water or a mirror ; they do not really abide there. When, on the other hand, Scripture tells us that the highest Self dwells in the earth, in water, in the soul, &c, we apprehend it as really dwelling in all those places. That the imperfections caused by water and mirrors do not attach themselves to the sun or a face is due to the fact that the sun and the face do not really abide in the water and the mirror. Hence there is no real parallelism 6 r 4 ved anta-sOtras. between the thing compared (the highest Self) and the thing to which it is compared (the reflected image). 20. The participation (on Brahman's part) in increase and decrease, due to its abiding within (is denied) ; on account of the appropriateness of both (comparisons), and because thus it is seen.
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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