Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Up. VII, 15) — with regard to these and similar medi- tations on outward symbols (pratika) of Brahman there arises a doubt, viz. whether in them the symbols are to be thought of as of the nature of Self or not. The Purva- IV ADHYAYA, I PADA, 6. 719 pakshin holds the former view. For, he says, in form those injunctions do not differ from other injunctions of meditation on Brahman, and Brahman, as we have seen, constitutes the Self of the meditating Devotee. — This view the Sutra sets aside. A pratika cannot be meditated on as being of the nature of Self; for the pratika is not the Self of the meditating Devotee. What, in those medita- tions, is to be meditated upon is the pratika only, not Brahman : the latter enters into the meditation only as qualifying its aspect. For by a meditation on a pratika we understand a meditation in which something that is not Brahman is viewed under the aspect of Brahman, and as the pratika — the object of meditation — is not the Self of the Devotee it cannot be viewed under that form. — But an objection is raised here also, it is Brahman which is the real object of meditation ; for where Brahman may be viewed as the object of meditation, it is inappropriate to assume as objects non-sentient things of small power such as the mind, and so on. The object of meditation there- fore is Brahman viewed under the aspect of mind, and so on. — This objection the next Sutra disposes of. 5. The view of Brahman, on account of supe- riority. The view of Brahman may appropriately be superimposed on mind and the like ; but not the view of mind, and so on, on Brahman. For Brahman is something superior to mind, and so on ; while the latter are inferior to Brahman. To view a superior person, a prince e.g., as a servant would be lowering ; while, on the other hand, to view a servant as a prince is exalting. — Here terminates the adhikara^a of 'symbols.' 6. And the ideas of Aditya and the rest on the member ; on account of this being rational. 1 He who shines up there let a man meditate on him as the Udgitha' (Kk. Up. I, 3, 1). — With regard to this and similar meditations connected with subordinate parts of sacrificial performances there arises the doubt whether 720 VEDANTA-sftTRAS.
21 He who shines up there let a man meditate on him as the Udgitha' (Kk. Up. I, 3, 1). — With regard to this and similar meditations connected with subordinate parts of sacrificial performances there arises the doubt whether 720 VEDANTA-sftTRAS. the idea of Aditya and so on has to be superimposed on the subordinate part of the sacrifice, such as the Udgitha, or vice versa (i. e. whether Aditya should be meditated upon under the aspect of the Udgitha, or vice versa). — The Purvapakshin holds the former view. For the general principle is that the lower being should be viewed under the aspect of the higher, and the Udgitha and so on, which are parts of the sacrifices through which certain results are effected, are superior to the divinities who do not accom- plish any result. — Of this view the Sutra disposes. The ideas of Aditya and so on are to be superimposed on the ' members/ i. e. the Udgitha and so on, which are con- stituent members of the sacrifices ; because of the gods only superiority can be established. For it is only through the propitiation of the gods that sacrifices are capable of bringing about their results. The Udgitha and the rest therefore are to be viewed under the aspect of Aditya and so on. — Here terminates the adhikara/za of 'the ideas of Aditya and so on/ 7. Sitting ; on account of possibility. It has been shown that that special form of cognitional activity which the Vedanta-texts set forth as the means of accomplishing final Release and which is called medita- tion (dhyana ; upasana) has to be frequently repeated, and is of the nature of continued representation. A ques- tion now arises as to the way in which it has to be carried on. — There being no special restrictive rule, the Purva- pakshin holds that the Devotee may carry it on either sitting or lying down or standing or walking. — This view the Sutra sets aside. Meditation is to be carried on by the Devotee in a sitting posture, since in that posture only the needful concentration of mind can be reached. Standing and walking demand effort, and lying down is conducive to sleep. The proper posture is sitting on some support, so that no effort may be required for holding the body up. 8. And on account of meditation. Since, as intimated by the text, * the Self is to be medi- IV ADHYAYA, I PADA, 12. 72 I tated upon/ the mental activity in question is of the nature of meditation, it requires as its necessary condition concentration of mind. For by meditation is understood thought directed upon one object and not disturbed by the ideas of other things. 9. And with reference to immobility. And it is with reference to their immobility that the earth and other inanimate things — the air, the sky, the waters, the mountains — may be spoken of as thinking, ( the earth thinks (dhyayati) as it were,' and so on. Move- lessness hence is characteristic of the intensely meditating person also, and such movelessness is to be realised in the sitting posture only.
3Move- lessness hence is characteristic of the intensely meditating person also, and such movelessness is to be realised in the sitting posture only. 10. And Smrtti texts say the same. Smrzti texts also declare that he only who sits can meditate, ' Having placed his steady seat upon a pure spot, there seated upon that seat, concentrating his mind he should practise Yoga' (Bha. Gi. VI, 11-12). 11. Where concentration of mind (is possible), there ; on account of there being no difference. As the texts do not say anything as to special places and times, the only requisite of such places and times is that they should favour concentration of mind. This agrees with the declaration ' Let a man apply himself to meditation in a level and clean place, &c, favourable to the mind ' (5vet. Up. II, 10). — Here terminates the adhikara^a of ' the sitting one.' 12. Up to death ; for there also it is seen. The question now arises whether the meditation de- scribed which is the means of final Release is to be accomplished > within one day, or to be continued day after day, until death. — The view that it is accomplished within one day, as this will satisfy the scriptural injunction, is disposed of by the Sutra. Meditation is to be continued until death. For Scripture declares that meditation has to take place 'there/ i.e. in the whole period from the first effort after meditation up to death, 'Acting thus as [48] 3 A 72 2 VEDANTA-SUTRAS. long as life lasts he reaches the world of Brahman/ — Here terminates the adhikara/za of ' up to death/ 13. On the attainment of this, there result the non-clinging and the destruction of later and earlier sins ; this being declared.
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.
1Up. VII, 15) — with regard to these and similar medi- tations on outward symbols (pratika) of Brahman there arises a doubt, viz. whether in them the symbols are to be thought of as of the nature of Self or not. The Purva- IV ADHYAYA, I PADA, 6. 719 pakshin holds the former view. For, he says, in form those injunctions do not differ from other injunctions of meditation on Brahman, and Brahman, as we have seen, constitutes the Self of the meditating Devotee. — This view the Sutra sets aside. A pratika cannot be meditated on as being of the nature of Self; for the pratika is not the Self of the meditating Devotee. What, in those medita- tions, is to be meditated upon is the pratika only, not Brahman : the latter enters into the meditation only as qualifying its aspect. For by a meditation on a pratika we understand a meditation in which something that is not Brahman is viewed under the aspect of Brahman, and as the pratika — the object of meditation — is not the Self of the Devotee it cannot be viewed under that form. — But an objection is raised here also, it is Brahman which is the real object of meditation ; for where Brahman may be viewed as the object of meditation, it is inappropriate to assume as objects non-sentient things of small power such as the mind, and so on. The object of meditation there- fore is Brahman viewed under the aspect of mind, and so on. — This objection the next Sutra disposes of. 5. The view of Brahman, on account of supe- riority. The view of Brahman may appropriately be superimposed on mind and the like ; but not the view of mind, and so on, on Brahman. For Brahman is something superior to mind, and so on ; while the latter are inferior to Brahman. To view a superior person, a prince e.g., as a servant would be lowering ; while, on the other hand, to view a servant as a prince is exalting. — Here terminates the adhikara^a of 'symbols.' 6. And the ideas of Aditya and the rest on the member ; on account of this being rational. 1 He who shines up there let a man meditate on him as the Udgitha' (Kk. Up. I, 3, 1). — With regard to this and similar meditations connected with subordinate parts of sacrificial performances there arises the doubt whether 720 VEDANTA-sftTRAS.
21 He who shines up there let a man meditate on him as the Udgitha' (Kk. Up. I, 3, 1). — With regard to this and similar meditations connected with subordinate parts of sacrificial performances there arises the doubt whether 720 VEDANTA-sftTRAS. the idea of Aditya and so on has to be superimposed on the subordinate part of the sacrifice, such as the Udgitha, or vice versa (i. e. whether Aditya should be meditated upon under the aspect of the Udgitha, or vice versa). — The Purvapakshin holds the former view. For the general principle is that the lower being should be viewed under the aspect of the higher, and the Udgitha and so on, which are parts of the sacrifices through which certain results are effected, are superior to the divinities who do not accom- plish any result. — Of this view the Sutra disposes. The ideas of Aditya and so on are to be superimposed on the ' members/ i. e. the Udgitha and so on, which are con- stituent members of the sacrifices ; because of the gods only superiority can be established. For it is only through the propitiation of the gods that sacrifices are capable of bringing about their results. The Udgitha and the rest therefore are to be viewed under the aspect of Aditya and so on. — Here terminates the adhikara/za of 'the ideas of Aditya and so on/ 7. Sitting ; on account of possibility. It has been shown that that special form of cognitional activity which the Vedanta-texts set forth as the means of accomplishing final Release and which is called medita- tion (dhyana ; upasana) has to be frequently repeated, and is of the nature of continued representation. A ques- tion now arises as to the way in which it has to be carried on. — There being no special restrictive rule, the Purva- pakshin holds that the Devotee may carry it on either sitting or lying down or standing or walking. — This view the Sutra sets aside. Meditation is to be carried on by the Devotee in a sitting posture, since in that posture only the needful concentration of mind can be reached. Standing and walking demand effort, and lying down is conducive to sleep. The proper posture is sitting on some support, so that no effort may be required for holding the body up. 8. And on account of meditation. Since, as intimated by the text, * the Self is to be medi- IV ADHYAYA, I PADA, 12. 72 I tated upon/ the mental activity in question is of the nature of meditation, it requires as its necessary condition concentration of mind. For by meditation is understood thought directed upon one object and not disturbed by the ideas of other things. 9. And with reference to immobility. And it is with reference to their immobility that the earth and other inanimate things — the air, the sky, the waters, the mountains — may be spoken of as thinking, ( the earth thinks (dhyayati) as it were,' and so on. Move- lessness hence is characteristic of the intensely meditating person also, and such movelessness is to be realised in the sitting posture only.
3Move- lessness hence is characteristic of the intensely meditating person also, and such movelessness is to be realised in the sitting posture only. 10. And Smrtti texts say the same. Smrzti texts also declare that he only who sits can meditate, ' Having placed his steady seat upon a pure spot, there seated upon that seat, concentrating his mind he should practise Yoga' (Bha. Gi. VI, 11-12). 11. Where concentration of mind (is possible), there ; on account of there being no difference. As the texts do not say anything as to special places and times, the only requisite of such places and times is that they should favour concentration of mind. This agrees with the declaration ' Let a man apply himself to meditation in a level and clean place, &c, favourable to the mind ' (5vet. Up. II, 10). — Here terminates the adhikara^a of ' the sitting one.' 12. Up to death ; for there also it is seen. The question now arises whether the meditation de- scribed which is the means of final Release is to be accomplished > within one day, or to be continued day after day, until death. — The view that it is accomplished within one day, as this will satisfy the scriptural injunction, is disposed of by the Sutra. Meditation is to be continued until death. For Scripture declares that meditation has to take place 'there/ i.e. in the whole period from the first effort after meditation up to death, 'Acting thus as [48] 3 A 72 2 VEDANTA-SUTRAS. long as life lasts he reaches the world of Brahman/ — Here terminates the adhikara/za of ' up to death/ 13. On the attainment of this, there result the non-clinging and the destruction of later and earlier sins ; this being declared.
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.
No commentary for this page.