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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— To this the next Sutra replies. Ill ADHYAYA, 3 PADA, 32. 65 I 31. Of those who have a certain office there is subsistence (of their works) as long as the office lasts. We do not maintain that all those who have reached true knowledge divest themselves at the time of death of all their good and evil works ; we limit our view to those who immediately after death attain to moving on the path, the first stage of which is light. Persons like Vasish//^a, on the other hand, who are entrusted with certain offices, do not immediately after death attain to moving on the path beginning with light, since the duties undertaken by them are not completely accomplished. In the case of beings of this kind, who owing to particular deeds have been appointed to particular offices, the effect of the works which gave rise to the office does not pass away before those offices are completely accomplished ; for the effect of a work is exhausted only through the complete enjoyment of its result. In the case of those persons, therefore, the effects of the works which gave rise to their office continue to exist as long as the office itself, and hence they do not after death enter on the path beginning with light. — Here terminates the adhikara//a of ' passing away.' 32. There is no restriction (since) all (have to go on that path). (Thus) there is non-contradiction of sacred text and Smnti. The question here is whether Brahman is to be reached on the path of the gods by those only who take their stand on those meditations which, like the Upako^ala-vidya, describe that path, or by all who practise any of the meditations on Brahman. The Purvapakshin holds the former view, since there is no proof to show that in other vidyas the going on that path is not mentioned, and since those other vidyas — such as the texts 'and those who in the forest meditate on faith and austerities/ and ' those who in the forest worship faith, the True ' [Kh. Up. V, 10, 1 ; BW. Up. VI, 2, 15) — suggest to the mind the idea of the knowledge of Brahman. This the Sutra negatives. 652 vedanta-sCtras.
2Up. V, 10, 1 ; BW. Up. VI, 2, 15) — suggest to the mind the idea of the knowledge of Brahman. This the Sutra negatives. 652 vedanta-sCtras. There is no restriction to that limited class of devotees, since all who carry on meditations have to go on that path. For on this latter assumption only text and inference, i. e. scripture and authoritative tradition, are not contradicted. As to scripture, the .Oandogya and the Va^asaneyaka alike, in the Pa^agni-vidya, declare that all those who practise meditation go on that path. In the Va^asaneyaka the words ' who know this ' refer to those who practise the meditation on the five fires, while the following words ' those who in the forest meditate on faith and the True ' refer to those who meditate on Brahman ; and the text then goes on to say that all those devotees go to Brahman, on the path of the gods. Texts such as ' the True, know- ledge, infinite is Brahman,' and ' the True must be enquired into,5 prove that the term ' the True ' denotes Brahman ; and as in the AVzandogya the term ' tapas ' occurs in the corresponding place, we conclude that both these terms, viz. the True and tapas, denote nothing else but Brahman. Meditation on Brahman, preceded by faith, is mentioned elsewhere also ; in the text which begins ' The True must be enquired into ' we read further on ' Faith must be enquired into' {Kh. Up. VII, 18, 16; 19). Smrzti also declares that all those who know Brahman proceed on the path of the gods, ' Fire, the light, the day, the bright fort- night, the six months of the sun's northern progress — proceeding by that road those who know Brahman go to Brahman* (Bha. Gi. VIII, 24). And there are many other 6ruti and Smrtti passages of this kind. The conclusion therefore is that the Upakoj-alavidya and similar texts merely refer to that going of the soul which is common to all vidyas. — Here terminates the adhikara/za of ' non- restriction.' 33. But the conceptions of the Imperishable are to be comprised (in all meditations). There being equality (of the Brahman to be meditated on) and (those conceptions) existing (in Brahman) ; as in the case of what belongs to the upasad. This has been explained. Ill ADHYAYA, 3 PADA, 33. 653
3But the conceptions of the Imperishable are to be comprised (in all meditations). There being equality (of the Brahman to be meditated on) and (those conceptions) existing (in Brahman) ; as in the case of what belongs to the upasad. This has been explained. Ill ADHYAYA, 3 PADA, 33. 653 We read in the Br/had-ara^yaka (III, 8, 9), ' O Gargi, the Brahma//as call that the Akshara. It is neither coarse nor fine,' and so on. And in the Atharva/za (Mu. Up. I, 1, 5) we have ' The higher knowledge is that by which the Akshara is apprehended. That which cannot be seen nor seized,' &c. The doubt here arises whether all the quali- ties there predicated of Brahman — called akshara, i.e. the Imperishable — and constituting something contrary in nature to the apparent world, are to be included in all medi- tations on Brahman, or only those wrhere the text specially mentions them. The Purvapakshin advocates the latter view ; for, he says, there is no authority for holding that the qualities which characterise one meditation are characteristic of other meditations also; and such negative attributes as are mentioned in those two texts do not — as positive qualities such as bliss do — contribute to the appre- hension of the true nature of Brahman. What those two texts do is merely to deny of Brahman, previously appre- hended as having bliss, and so on, for its essential qualities, certain qualities belonging to the empirical world, such as grossness, and so on ; for all negation must refer to an established basis. — This view the Sutra refutes. The ideas of absence of grossness, and so on, which are connected with Brahman viewed as the Akshara, are to be included in all meditations on Brahman. For the imperishable (akshara) Brahman is the same in all meditations, and qualities such as non-grossness enter into the conception of its essential nature. The apprehension of a thing means the apprehension of its specific character. But mere bliss, and so on, does not suggest the specific character of Brahman, since those qualities belong also to the individual soul. What is specifically characteristic of Brahman is bliss, and so on, in so far as fundamentally opposed to all evil and imperfection. The individual soul, on the other hand, although fundamentally free from evil, yet is capable of connexion with evil. Now being fundamentally opposed to evil implies having a character the opposite of grossness and all similar qualities which belong to the empirical world, material and mental. He therefore who thinks of 654 VEDANTA-StJTRAS.
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.
1— To this the next Sutra replies. Ill ADHYAYA, 3 PADA, 32. 65 I 31. Of those who have a certain office there is subsistence (of their works) as long as the office lasts. We do not maintain that all those who have reached true knowledge divest themselves at the time of death of all their good and evil works ; we limit our view to those who immediately after death attain to moving on the path, the first stage of which is light. Persons like Vasish//^a, on the other hand, who are entrusted with certain offices, do not immediately after death attain to moving on the path beginning with light, since the duties undertaken by them are not completely accomplished. In the case of beings of this kind, who owing to particular deeds have been appointed to particular offices, the effect of the works which gave rise to the office does not pass away before those offices are completely accomplished ; for the effect of a work is exhausted only through the complete enjoyment of its result. In the case of those persons, therefore, the effects of the works which gave rise to their office continue to exist as long as the office itself, and hence they do not after death enter on the path beginning with light. — Here terminates the adhikara//a of ' passing away.' 32. There is no restriction (since) all (have to go on that path). (Thus) there is non-contradiction of sacred text and Smnti. The question here is whether Brahman is to be reached on the path of the gods by those only who take their stand on those meditations which, like the Upako^ala-vidya, describe that path, or by all who practise any of the meditations on Brahman. The Purvapakshin holds the former view, since there is no proof to show that in other vidyas the going on that path is not mentioned, and since those other vidyas — such as the texts 'and those who in the forest meditate on faith and austerities/ and ' those who in the forest worship faith, the True ' [Kh. Up. V, 10, 1 ; BW. Up. VI, 2, 15) — suggest to the mind the idea of the knowledge of Brahman. This the Sutra negatives. 652 vedanta-sCtras.
2Up. V, 10, 1 ; BW. Up. VI, 2, 15) — suggest to the mind the idea of the knowledge of Brahman. This the Sutra negatives. 652 vedanta-sCtras. There is no restriction to that limited class of devotees, since all who carry on meditations have to go on that path. For on this latter assumption only text and inference, i. e. scripture and authoritative tradition, are not contradicted. As to scripture, the .Oandogya and the Va^asaneyaka alike, in the Pa^agni-vidya, declare that all those who practise meditation go on that path. In the Va^asaneyaka the words ' who know this ' refer to those who practise the meditation on the five fires, while the following words ' those who in the forest meditate on faith and the True ' refer to those who meditate on Brahman ; and the text then goes on to say that all those devotees go to Brahman, on the path of the gods. Texts such as ' the True, know- ledge, infinite is Brahman,' and ' the True must be enquired into,5 prove that the term ' the True ' denotes Brahman ; and as in the AVzandogya the term ' tapas ' occurs in the corresponding place, we conclude that both these terms, viz. the True and tapas, denote nothing else but Brahman. Meditation on Brahman, preceded by faith, is mentioned elsewhere also ; in the text which begins ' The True must be enquired into ' we read further on ' Faith must be enquired into' {Kh. Up. VII, 18, 16; 19). Smrzti also declares that all those who know Brahman proceed on the path of the gods, ' Fire, the light, the day, the bright fort- night, the six months of the sun's northern progress — proceeding by that road those who know Brahman go to Brahman* (Bha. Gi. VIII, 24). And there are many other 6ruti and Smrtti passages of this kind. The conclusion therefore is that the Upakoj-alavidya and similar texts merely refer to that going of the soul which is common to all vidyas. — Here terminates the adhikara/za of ' non- restriction.' 33. But the conceptions of the Imperishable are to be comprised (in all meditations). There being equality (of the Brahman to be meditated on) and (those conceptions) existing (in Brahman) ; as in the case of what belongs to the upasad. This has been explained. Ill ADHYAYA, 3 PADA, 33. 653
3But the conceptions of the Imperishable are to be comprised (in all meditations). There being equality (of the Brahman to be meditated on) and (those conceptions) existing (in Brahman) ; as in the case of what belongs to the upasad. This has been explained. Ill ADHYAYA, 3 PADA, 33. 653 We read in the Br/had-ara^yaka (III, 8, 9), ' O Gargi, the Brahma//as call that the Akshara. It is neither coarse nor fine,' and so on. And in the Atharva/za (Mu. Up. I, 1, 5) we have ' The higher knowledge is that by which the Akshara is apprehended. That which cannot be seen nor seized,' &c. The doubt here arises whether all the quali- ties there predicated of Brahman — called akshara, i.e. the Imperishable — and constituting something contrary in nature to the apparent world, are to be included in all medi- tations on Brahman, or only those wrhere the text specially mentions them. The Purvapakshin advocates the latter view ; for, he says, there is no authority for holding that the qualities which characterise one meditation are characteristic of other meditations also; and such negative attributes as are mentioned in those two texts do not — as positive qualities such as bliss do — contribute to the appre- hension of the true nature of Brahman. What those two texts do is merely to deny of Brahman, previously appre- hended as having bliss, and so on, for its essential qualities, certain qualities belonging to the empirical world, such as grossness, and so on ; for all negation must refer to an established basis. — This view the Sutra refutes. The ideas of absence of grossness, and so on, which are connected with Brahman viewed as the Akshara, are to be included in all meditations on Brahman. For the imperishable (akshara) Brahman is the same in all meditations, and qualities such as non-grossness enter into the conception of its essential nature. The apprehension of a thing means the apprehension of its specific character. But mere bliss, and so on, does not suggest the specific character of Brahman, since those qualities belong also to the individual soul. What is specifically characteristic of Brahman is bliss, and so on, in so far as fundamentally opposed to all evil and imperfection. The individual soul, on the other hand, although fundamentally free from evil, yet is capable of connexion with evil. Now being fundamentally opposed to evil implies having a character the opposite of grossness and all similar qualities which belong to the empirical world, material and mental. He therefore who thinks of 654 VEDANTA-StJTRAS.
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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