Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
166$ before. In the clause ' not so, not so ' the so refers back to the world as established by other means of proof, and the clause thus declares that Brahman who is the Self of all is different in nature from the world. This is con- firmed by the subsequent passage, * He is incomprehensible, for he is not comprehended, he is undecaying,' &c. ; which means — as he is different in nature from what is compre- hended by the other means of proof he is not grasped by those means ; as he is different from what suffers decay he does not decay, and so on. And analogously, in the iTMndogya, the text ' by the old age of the body he does not age ' &c. first establishes Brahman's being different in nature from everything else, and then declares it to be satyakama, and so on. — But, an objection is raised, the text, * Those who depart from hence, having cognised the Self and those true desires, move about at will in all worlds. Thus he who desires the world of the fathers/ &c, really declares that the knowledge of Brahman as possessing the power of immediately realising its wishes has for its fruit something lying within the sphere of transmigratory existence, and from this we infer that for him who is desirous of release and of reaching Brahman the object of meditation is not to be found in Brahman in so far as possessing qualities. The fruit of the highest knowledge is rather indicated in the passage, ' Having approached the highest light it manifests itself in its own form ' ; and hence the power of realising its wishes and the rest are not to be included in the meditation of him who wishes to attain to Brahman.— To this objection the next Sutra replies. 40. In the case of him who has approached (Brahman) ; just on that account, this being de- clared by the text. When the soul, released from all bonds and manifesting itself in its true nature, has approached, i.e. attained to Brahman; then just on that account, i.e. on account of such approach, the text declares it to possess the power of moving about at will in all worlds. * Having approached the highest light he manifests himself in his true form. 664 vedanta-si)tras. He is the highest Person. He moves about there laughing, playing/ &c. This point will be proved in greater detail in the fourth adhyaya. Meanwhile the conclusion is that such qualities as satyakamatva have to be included in the meditation bf him also who is desirous of release ; for the possession of those qualities forms part of the experience of the released soul itself. — Here terminates the adhikara^a of ' wishes and the rest/ 41. There is non-restriction of determination, because this is seen ; for there is a separate fruit, viz. non-obstruction.
2— Here terminates the adhikara^a of ' wishes and the rest/ 41. There is non-restriction of determination, because this is seen ; for there is a separate fruit, viz. non-obstruction. There are certain meditations connected with elements of sacrificial actions ; as e. g. ' Let a man meditate on the syllable Om as udgitha/ These meditations are subordinate elements of the sacrificial acts with which they connect themselves through the udgitha and so on, in the same way as the quality of being made of panza wood connects itself with the sacrifice through the ladle (made of par/za wood), and are to be undertaken on that very account. Moreover the statement referring to these meditations, viz. 'whatever he does with knowledge, with faith, with the Upanishad, that becomes more vigorous,' does not allow the assumption of a special fruit for these meditations (apart from the fruit of the sacrificial performance) ; while in the case of the ladle being made of par/za wood the text mentions a special fruit (' he whose ladle is made of par^a wood does not hear an evil sound'). The meditations in question are therefore necessarily to be connected with the particular sacrificial performances to which they belong. — This view the Sutra refutes, 'There is non-restriction with regard to the determinations/ By ' determination ' we have here to understand the definite settling of the mind in a certain direction, in other words, meditation. The meditations on the udgitha and so on are not definitely connected with the sacrificial performances ; ' since that is seen/ i.e. since the texts themselves declare that there is no such necessary connexion ; cp. the text, ' therefore both perform the sacrificial work, he who thus knows it Ill ADHYAYA, 3 PADA, 42. 665
3since the texts themselves declare that there is no such necessary connexion ; cp. the text, ' therefore both perform the sacrificial work, he who thus knows it Ill ADHYAYA, 3 PADA, 42. 665 (i. e. who possesses the knowledge implied in the medita- tions on the sacrifice), as well as he who does not know ' — which declares that he also who does not know the medita- tions may perform the work. Were these meditations auxiliary elements of the works, there could be no such absence of necessary connexion (as declared in this text). It thus being determined that they are not auxiliary elements, a special result must be assigned to the in- junction of meditation, and this we find in the greater strength which is imparted to the sacrifice by the medita-^ tion, and which is a result different from the result of the sacrifice itself. The greater strength of the performance consists herein, that its result is not impeded, as it might be impeded, by the result of some other performance of greater force. This result, viz. absence of obstruction, is something apart from the general result of the action, such as the reaching of the heavenly world, and so on. This the Sutra means when saying, 'for separate is non-ob- struction.' As thus those meditations also which refer to auxiliary members of sacrifices have their own results, they mayor may not be combined with the sacrifices, according to wish. Their case is like that of the godohana vessel which, with the view of obtaining a certain special result, may be used instead of the £amasa. — Here terminates the adhi- kara^a of ' non-restriction of determination.' 42. Just as in the case of the offerings. This has been explained. In the daharavidya [Kh. Up. VIII, 1 ff.) the text, ' those who depart having known here the Self, and those true desires/ declares at first a meditation on the small ether, i. e. the highest Self, and separately therefrom a meditation on its qualities, viz. true desires, and so on. The doubt here arises whether, in the meditation on those qualities, the meditation on the highest Self— as that to which the qualities belong — is to be repeated or not. — It is not to be repeated, the Purvapakshin maintains; for the highest Self is just that which is constituted by the qualities — freedom from all evil, and so on — and as that Self so con- 666 vedanta-sOtras.
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.
166$ before. In the clause ' not so, not so ' the so refers back to the world as established by other means of proof, and the clause thus declares that Brahman who is the Self of all is different in nature from the world. This is con- firmed by the subsequent passage, * He is incomprehensible, for he is not comprehended, he is undecaying,' &c. ; which means — as he is different in nature from what is compre- hended by the other means of proof he is not grasped by those means ; as he is different from what suffers decay he does not decay, and so on. And analogously, in the iTMndogya, the text ' by the old age of the body he does not age ' &c. first establishes Brahman's being different in nature from everything else, and then declares it to be satyakama, and so on. — But, an objection is raised, the text, * Those who depart from hence, having cognised the Self and those true desires, move about at will in all worlds. Thus he who desires the world of the fathers/ &c, really declares that the knowledge of Brahman as possessing the power of immediately realising its wishes has for its fruit something lying within the sphere of transmigratory existence, and from this we infer that for him who is desirous of release and of reaching Brahman the object of meditation is not to be found in Brahman in so far as possessing qualities. The fruit of the highest knowledge is rather indicated in the passage, ' Having approached the highest light it manifests itself in its own form ' ; and hence the power of realising its wishes and the rest are not to be included in the meditation of him who wishes to attain to Brahman.— To this objection the next Sutra replies. 40. In the case of him who has approached (Brahman) ; just on that account, this being de- clared by the text. When the soul, released from all bonds and manifesting itself in its true nature, has approached, i.e. attained to Brahman; then just on that account, i.e. on account of such approach, the text declares it to possess the power of moving about at will in all worlds. * Having approached the highest light he manifests himself in his true form. 664 vedanta-si)tras. He is the highest Person. He moves about there laughing, playing/ &c. This point will be proved in greater detail in the fourth adhyaya. Meanwhile the conclusion is that such qualities as satyakamatva have to be included in the meditation bf him also who is desirous of release ; for the possession of those qualities forms part of the experience of the released soul itself. — Here terminates the adhikara^a of ' wishes and the rest/ 41. There is non-restriction of determination, because this is seen ; for there is a separate fruit, viz. non-obstruction.
2— Here terminates the adhikara^a of ' wishes and the rest/ 41. There is non-restriction of determination, because this is seen ; for there is a separate fruit, viz. non-obstruction. There are certain meditations connected with elements of sacrificial actions ; as e. g. ' Let a man meditate on the syllable Om as udgitha/ These meditations are subordinate elements of the sacrificial acts with which they connect themselves through the udgitha and so on, in the same way as the quality of being made of panza wood connects itself with the sacrifice through the ladle (made of par/za wood), and are to be undertaken on that very account. Moreover the statement referring to these meditations, viz. 'whatever he does with knowledge, with faith, with the Upanishad, that becomes more vigorous,' does not allow the assumption of a special fruit for these meditations (apart from the fruit of the sacrificial performance) ; while in the case of the ladle being made of par/za wood the text mentions a special fruit (' he whose ladle is made of par^a wood does not hear an evil sound'). The meditations in question are therefore necessarily to be connected with the particular sacrificial performances to which they belong. — This view the Sutra refutes, 'There is non-restriction with regard to the determinations/ By ' determination ' we have here to understand the definite settling of the mind in a certain direction, in other words, meditation. The meditations on the udgitha and so on are not definitely connected with the sacrificial performances ; ' since that is seen/ i.e. since the texts themselves declare that there is no such necessary connexion ; cp. the text, ' therefore both perform the sacrificial work, he who thus knows it Ill ADHYAYA, 3 PADA, 42. 665
3since the texts themselves declare that there is no such necessary connexion ; cp. the text, ' therefore both perform the sacrificial work, he who thus knows it Ill ADHYAYA, 3 PADA, 42. 665 (i. e. who possesses the knowledge implied in the medita- tions on the sacrifice), as well as he who does not know ' — which declares that he also who does not know the medita- tions may perform the work. Were these meditations auxiliary elements of the works, there could be no such absence of necessary connexion (as declared in this text). It thus being determined that they are not auxiliary elements, a special result must be assigned to the in- junction of meditation, and this we find in the greater strength which is imparted to the sacrifice by the medita-^ tion, and which is a result different from the result of the sacrifice itself. The greater strength of the performance consists herein, that its result is not impeded, as it might be impeded, by the result of some other performance of greater force. This result, viz. absence of obstruction, is something apart from the general result of the action, such as the reaching of the heavenly world, and so on. This the Sutra means when saying, 'for separate is non-ob- struction.' As thus those meditations also which refer to auxiliary members of sacrifices have their own results, they mayor may not be combined with the sacrifices, according to wish. Their case is like that of the godohana vessel which, with the view of obtaining a certain special result, may be used instead of the £amasa. — Here terminates the adhi- kara^a of ' non-restriction of determination.' 42. Just as in the case of the offerings. This has been explained. In the daharavidya [Kh. Up. VIII, 1 ff.) the text, ' those who depart having known here the Self, and those true desires/ declares at first a meditation on the small ether, i. e. the highest Self, and separately therefrom a meditation on its qualities, viz. true desires, and so on. The doubt here arises whether, in the meditation on those qualities, the meditation on the highest Self— as that to which the qualities belong — is to be repeated or not. — It is not to be repeated, the Purvapakshin maintains; for the highest Self is just that which is constituted by the qualities — freedom from all evil, and so on — and as that Self so con- 666 vedanta-sOtras.
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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