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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And in the clause ' having passed beyond that bridge ' the passing beyond means reaching ; as we say, ' he passes beyond the Vedanta,' meaning ' he has fully mastered it/ 32. It subserves the purpose of thought; as in the case of the feet. Ill ADHYAYA, 2 PAD A, 35. 623 Where the texts speak of Brahman as having four quarters, and sixteen parts, or say that ' one quarter of him are all these beings ' (Kk. Up. Ill, 12, 6), they do so for the purpose of thought, i. e. meditation, only. For as texts such as ' the Truth, knowledge, infinite is Brahman ' teach Brahman, the cause of the world, to be unlimited; it cannot in itself be subject to measure. The texts referring to measure therefore aim at meditation only, in the same way as texts such as ' Speech is one foot (quarter) of him, breath another, the eye another, the mind another ' (Kk. Up. Ill, 18, 2). — But how can something that in itself is beyond all measure, for the purpose of meditation, be spoken of as measured ? To this the next Sutra replies. 33. Owing to difference of place, as in the case of light, and so on. Owing to the difference of limiting adjuncts constituted by special places, such as speech, and so on, Brahman in so far as connected with these adjuncts may be viewed as having measure ; just as light and the like although spread everywhere may be viewed as limited, owing to its con- nexion with different places — windows, jars, and so on. 34. And on account of possibility. Nor is there any truth in the assertion that, because texts such as ' he is the bridge of the Immortal ' intimate a dis- tinction between that which causes to reach and the object reached, there must be something to be reached different from that which causes to reach ; for the highest Self may be viewed as being itself a means towards itself being reached ; cp. * The Self cannot be reached by the Veda, and so on ; he whom the Self chooses by him the Self can be gained ' (Kk. Up. I, 2, 33). 35. Thus, from the denial of anything else. Nor can we allow the assertion that there is something higher than the highest because certain texts (' the Person which is higher than the highest ' ; ' beyond the Imperish- able there is the highest,' &c.) refer to such a difference. 624 vedAnta-s6tras. For the same texts expressly deny that there is anything else higher than the highest — ' than whom there is nothing else higher, than whom there is nothing smaller or larger ' (Svet. Up. Ill, 9). So also other texts: * For there is nothing else higher than this " not so " ' (i. e. than this Brahman designated by the phrase { not so ' ; Brz. Up. II, 3, 6) ; ' Of him none is the Lord, his name is great glory ' (Mahanar. Up. I, 10).
2Up. Ill, 9). So also other texts: * For there is nothing else higher than this " not so " ' (i. e. than this Brahman designated by the phrase { not so ' ; Brz. Up. II, 3, 6) ; ' Of him none is the Lord, his name is great glory ' (Mahanar. Up. I, 10). But what then is the entity referred to in the text 6 tato yad uttarataram ' ? (5vet. Up. Ill, 10) ? — The passage immediately preceding (8), ' I know that great person, &c. ; a man who knows him passes over death/ had declared that the knowledge of Brahman is the only way to immor- tality ; and the clause (9), * Higher than whom there is nothing else/ had confirmed this by declaring that Brahman is the Highest and that there is no other thing higher. In agreement herewith we must explain stanza 10 as giving a reason for what had been said, ' Because that which is the highest (uttarataram), viz. the Supreme Person is without form and without suffering, therefore (tata^) those who know him become immortal/ &c. On any other explanation stanza 10 would not be in harmony with stanza 8 where the subject is introduced, and with what is declared in stanza 9. — Analogously in the text ' He goes to the divine Person who is higher than the highest ' (Mu. Up. Ill, 2, 8) ' the highest ' means the aggregate soul (samash/i-purusha), which in a previous passage had been said to be c higher than the high Imperishable' (II, 1,2); and the ' higher ' refers to the Supreme Person, with all his transcendent qualities, who is superior to the aggregate soul. 36. The omnipresence (possessed) by that, (under- stood) from the declaration of extent. That omnipresence which is possessed ' by that/ i. e. by Brahman, and which is known * from declarations of extent/ and so on, i. e. from texts which declare Brahman to be all- pervading, is also known from texts such as ' higher than that there is nothing/ Declarations of extent are e. g. the following : ' By this Person this whole Universe is filled ' Ill ADHYAYA, 2 PADA, 38. 625 (.SVet. Up. Ill, 9) ; ' whatever is seen or heard in this world, is pervaded inside and outside by Naraya^a ' (Mahdnar. Up.) ; f The eternal, pervading, omnipresent, which the Wise con- sider as the source of all beings' (Mu. Up. I, 1, 6). The 'and the rest' in the Sutra comprises passages such as 'Brahman indeed is all this/ 'The Self indeed is all this/ and the like. The conclusion is that the highest Brahman is absolutely supreme. — Here terminates the adhikara^a of ' the Highest' 37. From thence the reward ; on account of possibility.
3The conclusion is that the highest Brahman is absolutely supreme. — Here terminates the adhikara^a of ' the Highest' 37. From thence the reward ; on account of possibility. It has been shown, for the purpose of giving rise to a desire for devout meditation, that the soul in all its states is imperfect, while the Supreme Person to be reached by it is free from imperfections, the owner of blessed qualities and higher than everything else. Being about to investigate the nature of meditation, the Sutrakara now declares that the meditating devotee receives the reward of meditation, i.e. Release, which consists in attaining to the highest Person, from that highest Person only ; and that analogously the rewards for all works prescribed by the Veda — whether to be enjoyed in this or the next world — come from the highest Person only. The Sutra therefore says generally, ' from thence the reward.' — ' Why so ? ' — ' Because that only is possible/ For it is he only — the all-knowing, all-powerful, supremely generous one — who being pleased by sacrifices, gifts, offerings, and the like, as well as by pious meditation, is in a position to bestow the different forms of enjoyment in this and the heavenly world, and Release which consists in attaining to a nature like his own. For action which is non-intelligent and transitory is incapable of bringing about a result connected with a future time. 38. And on account of scriptural declaration. That he bestows all rewards — whether in the form of enjoyment or Release — Scripture also declares ' This indeed is the great, the unborn Self, the eater of food, the giver of [48] S s 626 vedAnta-s6tr as. wealth' (Brt. Up. IV, 4, 24); and 'For he alone causes delight' (Taitt. Up. II, 7). — Next a prima facie view is stated. 39. For the same reasons ^aimini (thinks it to be) religious action. For the same reasons, viz. possibility and scriptural declaration, the teacher Caimini thinks that religious works, viz. sacrifices, gifts, offerings, and meditation, of themselves bring about their rewards. For we observe that in ordinary life actions such as ploughing and the like, and charitable gifts and so on, bring about their own reward, directly or indirectly. And although Vedic works do not bring about their rewards immediately, they may do so mediately, viz. by means of the so-called apitrva. This follows also from the form of the Vedic injunctions, such as * He who is desirous of the heavenly world is to sacrifice. y As such injunctions enjoin sacrifices as the means of bringing about the object desired to be realised, viz. the heavenly world and the like, there is no other way left than to assume that the result (which is seen not to spring directly from the sacrifice) is accomplished by the mediation of the apurva. 40. But the former, Badaraya;m (thinks), on ac- count of the designation (of deities) as the cause.
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 in the clause ' having passed beyond that bridge ' the passing beyond means reaching ; as we say, ' he passes beyond the Vedanta,' meaning ' he has fully mastered it/ 32. It subserves the purpose of thought; as in the case of the feet. Ill ADHYAYA, 2 PAD A, 35. 623 Where the texts speak of Brahman as having four quarters, and sixteen parts, or say that ' one quarter of him are all these beings ' (Kk. Up. Ill, 12, 6), they do so for the purpose of thought, i. e. meditation, only. For as texts such as ' the Truth, knowledge, infinite is Brahman ' teach Brahman, the cause of the world, to be unlimited; it cannot in itself be subject to measure. The texts referring to measure therefore aim at meditation only, in the same way as texts such as ' Speech is one foot (quarter) of him, breath another, the eye another, the mind another ' (Kk. Up. Ill, 18, 2). — But how can something that in itself is beyond all measure, for the purpose of meditation, be spoken of as measured ? To this the next Sutra replies. 33. Owing to difference of place, as in the case of light, and so on. Owing to the difference of limiting adjuncts constituted by special places, such as speech, and so on, Brahman in so far as connected with these adjuncts may be viewed as having measure ; just as light and the like although spread everywhere may be viewed as limited, owing to its con- nexion with different places — windows, jars, and so on. 34. And on account of possibility. Nor is there any truth in the assertion that, because texts such as ' he is the bridge of the Immortal ' intimate a dis- tinction between that which causes to reach and the object reached, there must be something to be reached different from that which causes to reach ; for the highest Self may be viewed as being itself a means towards itself being reached ; cp. * The Self cannot be reached by the Veda, and so on ; he whom the Self chooses by him the Self can be gained ' (Kk. Up. I, 2, 33). 35. Thus, from the denial of anything else. Nor can we allow the assertion that there is something higher than the highest because certain texts (' the Person which is higher than the highest ' ; ' beyond the Imperish- able there is the highest,' &c.) refer to such a difference. 624 vedAnta-s6tras. For the same texts expressly deny that there is anything else higher than the highest — ' than whom there is nothing else higher, than whom there is nothing smaller or larger ' (Svet. Up. Ill, 9). So also other texts: * For there is nothing else higher than this " not so " ' (i. e. than this Brahman designated by the phrase { not so ' ; Brz. Up. II, 3, 6) ; ' Of him none is the Lord, his name is great glory ' (Mahanar. Up. I, 10).
2Up. Ill, 9). So also other texts: * For there is nothing else higher than this " not so " ' (i. e. than this Brahman designated by the phrase { not so ' ; Brz. Up. II, 3, 6) ; ' Of him none is the Lord, his name is great glory ' (Mahanar. Up. I, 10). But what then is the entity referred to in the text 6 tato yad uttarataram ' ? (5vet. Up. Ill, 10) ? — The passage immediately preceding (8), ' I know that great person, &c. ; a man who knows him passes over death/ had declared that the knowledge of Brahman is the only way to immor- tality ; and the clause (9), * Higher than whom there is nothing else/ had confirmed this by declaring that Brahman is the Highest and that there is no other thing higher. In agreement herewith we must explain stanza 10 as giving a reason for what had been said, ' Because that which is the highest (uttarataram), viz. the Supreme Person is without form and without suffering, therefore (tata^) those who know him become immortal/ &c. On any other explanation stanza 10 would not be in harmony with stanza 8 where the subject is introduced, and with what is declared in stanza 9. — Analogously in the text ' He goes to the divine Person who is higher than the highest ' (Mu. Up. Ill, 2, 8) ' the highest ' means the aggregate soul (samash/i-purusha), which in a previous passage had been said to be c higher than the high Imperishable' (II, 1,2); and the ' higher ' refers to the Supreme Person, with all his transcendent qualities, who is superior to the aggregate soul. 36. The omnipresence (possessed) by that, (under- stood) from the declaration of extent. That omnipresence which is possessed ' by that/ i. e. by Brahman, and which is known * from declarations of extent/ and so on, i. e. from texts which declare Brahman to be all- pervading, is also known from texts such as ' higher than that there is nothing/ Declarations of extent are e. g. the following : ' By this Person this whole Universe is filled ' Ill ADHYAYA, 2 PADA, 38. 625 (.SVet. Up. Ill, 9) ; ' whatever is seen or heard in this world, is pervaded inside and outside by Naraya^a ' (Mahdnar. Up.) ; f The eternal, pervading, omnipresent, which the Wise con- sider as the source of all beings' (Mu. Up. I, 1, 6). The 'and the rest' in the Sutra comprises passages such as 'Brahman indeed is all this/ 'The Self indeed is all this/ and the like. The conclusion is that the highest Brahman is absolutely supreme. — Here terminates the adhikara^a of ' the Highest' 37. From thence the reward ; on account of possibility.
3The conclusion is that the highest Brahman is absolutely supreme. — Here terminates the adhikara^a of ' the Highest' 37. From thence the reward ; on account of possibility. It has been shown, for the purpose of giving rise to a desire for devout meditation, that the soul in all its states is imperfect, while the Supreme Person to be reached by it is free from imperfections, the owner of blessed qualities and higher than everything else. Being about to investigate the nature of meditation, the Sutrakara now declares that the meditating devotee receives the reward of meditation, i.e. Release, which consists in attaining to the highest Person, from that highest Person only ; and that analogously the rewards for all works prescribed by the Veda — whether to be enjoyed in this or the next world — come from the highest Person only. The Sutra therefore says generally, ' from thence the reward.' — ' Why so ? ' — ' Because that only is possible/ For it is he only — the all-knowing, all-powerful, supremely generous one — who being pleased by sacrifices, gifts, offerings, and the like, as well as by pious meditation, is in a position to bestow the different forms of enjoyment in this and the heavenly world, and Release which consists in attaining to a nature like his own. For action which is non-intelligent and transitory is incapable of bringing about a result connected with a future time. 38. And on account of scriptural declaration. That he bestows all rewards — whether in the form of enjoyment or Release — Scripture also declares ' This indeed is the great, the unborn Self, the eater of food, the giver of [48] S s 626 vedAnta-s6tr as. wealth' (Brt. Up. IV, 4, 24); and 'For he alone causes delight' (Taitt. Up. II, 7). — Next a prima facie view is stated. 39. For the same reasons ^aimini (thinks it to be) religious action. For the same reasons, viz. possibility and scriptural declaration, the teacher Caimini thinks that religious works, viz. sacrifices, gifts, offerings, and meditation, of themselves bring about their rewards. For we observe that in ordinary life actions such as ploughing and the like, and charitable gifts and so on, bring about their own reward, directly or indirectly. And although Vedic works do not bring about their rewards immediately, they may do so mediately, viz. by means of the so-called apitrva. This follows also from the form of the Vedic injunctions, such as * He who is desirous of the heavenly world is to sacrifice. y As such injunctions enjoin sacrifices as the means of bringing about the object desired to be realised, viz. the heavenly world and the like, there is no other way left than to assume that the result (which is seen not to spring directly from the sacrifice) is accomplished by the mediation of the apurva. 40. But the former, Badaraya;m (thinks), on ac- count of the designation (of deities) as the cause.
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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