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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1— Here terminates the adhikara/za of 'the injunc- tion of other auxiliaries/ 49. Not manifesting itself; on account of the connexion. In the text discussed above we meet with the word * balya/ which may mean either ' being a child ' or ' being and doing like a child.' The former meaning is ex- cluded, as that particular age which is called childhood cannot be assumed at will. With regard to the latter meaning, however, a doubt arises, viz. whether the text means to say that he who aims at perfect knowledge is to assume all the ways of a child, as e. g. its wilful behaviour, or only its freedom from pride and the like. — The former, the Purvapakshin maintains. For the text gives no specifi- cation, and texts enjoining restraints of different kinds (on the man desirous of knowledge) are sublated by this specific text which enjoins him to be in all points like a child. — This view the Sutra disposes of. ' Not manifesting itself/ That aspect of a child's nature which consists in the child not manifesting its nature (viz. in pride, arrogance, and so on), the man aiming at true knowledge is to make his own. 'On account of connexion/ i.e. because thus only the 'balya' of the text gives a possible sense. The other characteristic features of ' childhood ' the texts declare to be opposed to knowledge, ' He who has not turned away from wicked conduct, who is not tranquil and attentive, or whose mind is not at peace, he can never attain the Self by knowledge ' (Ka. Up. I, 2, 24) ; ' When food is pure, the whole nature becomes pure* (Kh, Up. VII, 26, 3), and so on. — Here terminates the adhikara/za of ' non-mani- festation.' 50. What belongs to this world, there being no obstruction at hand ; as this is seen. Knowledge, as enjoined by Scripture, is twofold, having Ill ADHYAYA, 4 PADA, 5 I. 713
2VII, 26, 3), and so on. — Here terminates the adhikara/za of ' non-mani- festation.' 50. What belongs to this world, there being no obstruction at hand ; as this is seen. Knowledge, as enjoined by Scripture, is twofold, having Ill ADHYAYA, 4 PADA, 5 I. 713 for its fruit either exaltation within the sphere of the Sa^sara, or final Release. With regard to the former the question arises whether it springs up only immediately subsequent to the good works which are the means to bring it about ; or, indefinitely, either subsequent to such works or at some later time. — The Purvapakshin holds the former view. A man reaches knowledge through his good deeds only, as the Lord himself declares, ' Four kinds of men doing good works worship me/ &c. (Bha. Gi. VII, 16) ; and when those works have been accomplished there is no reason why the result, i. e. knowledge, should be delayed. — This view the Sutra disposes of. ' What is comprised in this world/ i. e. meditation, the result of which is worldly exaltation, springs up immediately after the works to which it is due, in case of there being no other works of greater strength obstructing the rise of knowledge ; but if there is an obstruction of the latter kind, knowledge springs up later on only. * For this is seen/ i. e. Scripture acknow- ledges the effects of such obstruction ; for a statement such as ' what he does with knowledge, with faith, with the Upanishad that is more vigorous/ means that works joined with the knowledge of the Udgitha, and so on, produce their results without obstruction (which implies that the action of other works is liable to be obstructed). — Here terminates the adhikara^a of * what belongs to this world/ 51. In the same way there is non-determination with regard to what has Release for its result ; that condition being ascertained, that condition being ascertained. So likewise in the case of the origination, through works of very great merit, of such knowledge as has for its result final Release, the time is not definitely fixed; for here also there is ascertained the same condition, viz. the termi- nation of the obstruction presented by other works. A further doubt might in this case be raised on the ground that such works as give rise to knowledge leading to final Release are stronger than all other works, and therefore not 7 1 4 vedanta-s6tr as. liable to obstruction. But this doubt is disposed of by the reflection that even in the case of a man knowing Brahman there may exist previous evil deeds of overpowering strength. — The repetition of the last words of the Sutra indicates the completion of the adhy&ya. — Here terminates the adhikara^a of * what has Release for its result/ FOURTH ADHYAYA. FIRST PADA. i. Repetition, on account of the text teaching (what has to be done more than once).
3— The repetition of the last words of the Sutra indicates the completion of the adhy&ya. — Here terminates the adhikara^a of * what has Release for its result/ FOURTH ADHYAYA. FIRST PADA. i. Repetition, on account of the text teaching (what has to be done more than once). The third adhyaya was concerned with the considera- tion of meditation, together with its means. The Sutras now enter on a consideration of the results of meditation, after a further preliminary clearing up of the nature of meditation. The question here arises whether the act of knowledge of Brahman inculcated in Vedanta-texts, such as * He who knows Brahman reaches the Highest,* ' Having known him thus he passes beyond death,' * He knows Brahman, he becomes Brahman/ is, in the view of Scripture, to be performed once only, or to be repeated more than once. — Once suffices, the Purvapakshin main- tains ; for as the text enjoins nothing more than knowing there is no authority for a repetition of the act. Nor can it be said that the act of knowing, analogous to the act of beating the rice-grains until they are freed from the husks, is a visible means towards effecting the intuition of Brahman, and hence must, like the beating, be repeated until the effect is accomplished; for knowing is not a visible means towards anything. Such acts as the Gyoti- sh/oma sacrifice and the knowledge inculcated in the Vedanta-texts are alike of the nature of conciliation of the Supreme Person ; through whom thus conciliated man obtains all that is beneficial to him, viz. religious duty, wealth, pleasure, and final Release. This has been shown under III, a, 38. The meaning of Scripture therefore is accomplished by performing the act of knowledge once only, as the Gyotish/oma is performed once. — This view the Sutra sets aside. The meaning of Scripture is fulfilled only by repeated acts of knowledge ' on account of teach- ing/ i. e. because the teaching of Scripture is conveyed 7 1 6 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.
1— Here terminates the adhikara/za of 'the injunc- tion of other auxiliaries/ 49. Not manifesting itself; on account of the connexion. In the text discussed above we meet with the word * balya/ which may mean either ' being a child ' or ' being and doing like a child.' The former meaning is ex- cluded, as that particular age which is called childhood cannot be assumed at will. With regard to the latter meaning, however, a doubt arises, viz. whether the text means to say that he who aims at perfect knowledge is to assume all the ways of a child, as e. g. its wilful behaviour, or only its freedom from pride and the like. — The former, the Purvapakshin maintains. For the text gives no specifi- cation, and texts enjoining restraints of different kinds (on the man desirous of knowledge) are sublated by this specific text which enjoins him to be in all points like a child. — This view the Sutra disposes of. ' Not manifesting itself/ That aspect of a child's nature which consists in the child not manifesting its nature (viz. in pride, arrogance, and so on), the man aiming at true knowledge is to make his own. 'On account of connexion/ i.e. because thus only the 'balya' of the text gives a possible sense. The other characteristic features of ' childhood ' the texts declare to be opposed to knowledge, ' He who has not turned away from wicked conduct, who is not tranquil and attentive, or whose mind is not at peace, he can never attain the Self by knowledge ' (Ka. Up. I, 2, 24) ; ' When food is pure, the whole nature becomes pure* (Kh, Up. VII, 26, 3), and so on. — Here terminates the adhikara/za of ' non-mani- festation.' 50. What belongs to this world, there being no obstruction at hand ; as this is seen. Knowledge, as enjoined by Scripture, is twofold, having Ill ADHYAYA, 4 PADA, 5 I. 713
2VII, 26, 3), and so on. — Here terminates the adhikara/za of ' non-mani- festation.' 50. What belongs to this world, there being no obstruction at hand ; as this is seen. Knowledge, as enjoined by Scripture, is twofold, having Ill ADHYAYA, 4 PADA, 5 I. 713 for its fruit either exaltation within the sphere of the Sa^sara, or final Release. With regard to the former the question arises whether it springs up only immediately subsequent to the good works which are the means to bring it about ; or, indefinitely, either subsequent to such works or at some later time. — The Purvapakshin holds the former view. A man reaches knowledge through his good deeds only, as the Lord himself declares, ' Four kinds of men doing good works worship me/ &c. (Bha. Gi. VII, 16) ; and when those works have been accomplished there is no reason why the result, i. e. knowledge, should be delayed. — This view the Sutra disposes of. ' What is comprised in this world/ i. e. meditation, the result of which is worldly exaltation, springs up immediately after the works to which it is due, in case of there being no other works of greater strength obstructing the rise of knowledge ; but if there is an obstruction of the latter kind, knowledge springs up later on only. * For this is seen/ i. e. Scripture acknow- ledges the effects of such obstruction ; for a statement such as ' what he does with knowledge, with faith, with the Upanishad that is more vigorous/ means that works joined with the knowledge of the Udgitha, and so on, produce their results without obstruction (which implies that the action of other works is liable to be obstructed). — Here terminates the adhikara^a of * what belongs to this world/ 51. In the same way there is non-determination with regard to what has Release for its result ; that condition being ascertained, that condition being ascertained. So likewise in the case of the origination, through works of very great merit, of such knowledge as has for its result final Release, the time is not definitely fixed; for here also there is ascertained the same condition, viz. the termi- nation of the obstruction presented by other works. A further doubt might in this case be raised on the ground that such works as give rise to knowledge leading to final Release are stronger than all other works, and therefore not 7 1 4 vedanta-s6tr as. liable to obstruction. But this doubt is disposed of by the reflection that even in the case of a man knowing Brahman there may exist previous evil deeds of overpowering strength. — The repetition of the last words of the Sutra indicates the completion of the adhy&ya. — Here terminates the adhikara^a of * what has Release for its result/ FOURTH ADHYAYA. FIRST PADA. i. Repetition, on account of the text teaching (what has to be done more than once).
3— The repetition of the last words of the Sutra indicates the completion of the adhy&ya. — Here terminates the adhikara^a of * what has Release for its result/ FOURTH ADHYAYA. FIRST PADA. i. Repetition, on account of the text teaching (what has to be done more than once). The third adhyaya was concerned with the considera- tion of meditation, together with its means. The Sutras now enter on a consideration of the results of meditation, after a further preliminary clearing up of the nature of meditation. The question here arises whether the act of knowledge of Brahman inculcated in Vedanta-texts, such as * He who knows Brahman reaches the Highest,* ' Having known him thus he passes beyond death,' * He knows Brahman, he becomes Brahman/ is, in the view of Scripture, to be performed once only, or to be repeated more than once. — Once suffices, the Purvapakshin main- tains ; for as the text enjoins nothing more than knowing there is no authority for a repetition of the act. Nor can it be said that the act of knowing, analogous to the act of beating the rice-grains until they are freed from the husks, is a visible means towards effecting the intuition of Brahman, and hence must, like the beating, be repeated until the effect is accomplished; for knowing is not a visible means towards anything. Such acts as the Gyoti- sh/oma sacrifice and the knowledge inculcated in the Vedanta-texts are alike of the nature of conciliation of the Supreme Person ; through whom thus conciliated man obtains all that is beneficial to him, viz. religious duty, wealth, pleasure, and final Release. This has been shown under III, a, 38. The meaning of Scripture therefore is accomplished by performing the act of knowledge once only, as the Gyotish/oma is performed once. — This view the Sutra sets aside. The meaning of Scripture is fulfilled only by repeated acts of knowledge ' on account of teach- ing/ i. e. because the teaching of Scripture is conveyed 7 1 6 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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