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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^a of ' night/ 19. For the same reason also during the southern progress of the sun. The reasoning stated above also proves that the owner of true knowledge who may happen to die during the southern progress of the sun reaches Brahman. A further doubt, however, arises here. The text ' He who dies during the sun's southern progress reaches the greatness of the Fathers and union with the moon ' (Mahanar. Up. 25) declares that he who dies during the southern progress reaches the moon ; and the other text ' when this ceases they return again the same way ' (Brz. Up. VI, 2, 16) states that he returns again to the earth. We further know that Bhishma and others, although fully possessing the know- ledge of Brahman, put off their death until the beginning of the northern progress. All this seems to prove that he who dies during the southern progress does not reach Brahman. — This doubt we dispose of as follows. Those only who do not possess true knowledge return from the moon ; while he who has such knowledge does not return even after he has gone to the moon. For a complementary clause in the Mahanaraya^a Up., ' from there he reaches the greatness of Brahman,' shows that the abode in the moon forms for him, who having died during the southern progress wishes to reach Brahman, a mere stage of rest. And even if there were no such complementary passage, it would follow from the previously stated absence of any 742 vedanta-s6tras. reason for bondage that the going of the wise man's soul to the moon in no way precludes his reaching Brahman. Bhishma and others who through the power of Yoga were able to choose the time of their death put it off until the beginning of the northern progress in order to proclaim before the world the excellence of that season and thus to promote pious faith and practice. — But we also meet with an authoritative statement made with reference to wise men about to die, as to difference of time of death being the cause of a man either returning or not returning to this world, ' I will declare at which time the Yogins departing return not, and also the time at which they return. The fire, the light, the day, the bright fortnight, the six months of the sun's northern progress — the knowers of Brahman departing there go to Brahman. The smoke, the night, the dark fortnight, the six months of the southern progress — the Yogin departing there having reached the light of the moon returns again. These are held to be the perpetual paths of the world — the white and the black ; by the one man goes not to return, by the other he returns again' (Bha. Gi. VIII, 33-26). — To this point the next Sutra refers. 20. And those two (paths) are, with a view to the Yogins, mentioned as to be remembered.
2Gi. VIII, 33-26). — To this point the next Sutra refers. 20. And those two (paths) are, with a view to the Yogins, mentioned as to be remembered. The text quoted does not state an injunction for those about to die, of a special time of death ; but there are rather mentioned in it those two matters belonging to Smrzti and therefore to be remembered, viz. the two paths — the path of the Gods and the path of the Fathers — with a view to those who know and practise Yoga ; the text intimating that Yogins should daily think of those paths which are included in Yoga meditation. In agree- ment herewith the text concludes, ' Knowing these two paths no Yogin is ever deluded. Hence in all times, O Ar^-una, be engaged in Yoga ' (Bha. Gi. VIII, 27). Through the terms ' the fire, the light,' ' the smoke, the night/ &c. the path of the Gods and the path of the Fathers are recognised. Where, in the beginning, the text refers to IV ADHYAYA, 2 PADA, 20. 743 ' the time when/ the word ' time ' must be understood to denote the divine beings ruling time, since Fire and the rest cannot be time. What the Bha. Gi. aims at therefore is to enjoin on men possessing true knowledge the remembrance of that path of the Gods originally enjoined in the text, 'they go to light' {Kh. Up. IV, 15, 10); not to determine the proper time of dying for those about to die. — Here terminates the adhikara^a of ' the southern progress.' 744 VEDANTA-S^JTRAS. THIRD PADA. i. On the path beginning with light, that being known. The Sutras now go on to determine the road which the soul of the wise man follows, after having — assisted by the Person within the heart — passed out of the body by way of one particular artery. Now of that road various accounts are given in Scripture. There is a detailed account in the iTMndogya (IV, 15), 'now whether people perform obsequies for him or not,' &c. Another account is given in the eighth book of the same Upanishad, ' then he moves upwards by those very rays ' (VIII, 6, 5).
3Now of that road various accounts are given in Scripture. There is a detailed account in the iTMndogya (IV, 15), 'now whether people perform obsequies for him or not,' &c. Another account is given in the eighth book of the same Upanishad, ' then he moves upwards by those very rays ' (VIII, 6, 5). The Kaushitakins again give a different account : ' He having reached the path of the Gods comes to the world of Agni,' &c. (Kau. Up. I, 3). Different again in the Brzhad-ara/zyaka : ' Those who thus know this and those who in the forest meditate on faith and the True/ &c. (Bri. Up. VI, 2, 15). The same Upanishad, in another place (V, 10), gives a different account : ' When the person goes away from this world he comes to the wind,' &c. — A doubt here arises whether all these texts mean to give instruction as to one and the same road — the first stage of which is light — having to be followed by the soul of the wise man ; or whether they describe different roads on any of which the soul may proceed. — The Purvapakshin holds the latter view ; for he says the roads described differ in nature and are independent one of the other. — This view the Sutra disposes of. All texts mean one and the same road only, viz. the one beginning with light, and the souls proceed on that road only. For that road is known, i. e. is recognised in all the various descriptions, although it is, in different texts, described with more or less fulness. We therefore have to proceed here as in the case of the details (gu^a) which are mentioned in different meditations referring to one and the same object, i. e. we IV ADHYAYA, 3 PADA, 2. 745 have to combine the details mentioned in different places into one whole. The two iTMndogya-texts — the one in the Upako.yalavidya and the one in the Vidya of the five fires — describe exactly the same road. And in the Vidya of the five fires as given in the Brzhad-ara/zyaka the same road, beginning with light, is also described, although there are differences in minor points ; we therefore recognise the road described in the K/iandogya. And in the other texts also we everywhere recognise the divinities of certain stages of the road, Agni, Aditya, and so on. — Here termi- nates the adhikara^a of ' that which begins with light/ 2. From the year to Vayu ; on account of non- specification and specification.
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^a of ' night/ 19. For the same reason also during the southern progress of the sun. The reasoning stated above also proves that the owner of true knowledge who may happen to die during the southern progress of the sun reaches Brahman. A further doubt, however, arises here. The text ' He who dies during the sun's southern progress reaches the greatness of the Fathers and union with the moon ' (Mahanar. Up. 25) declares that he who dies during the southern progress reaches the moon ; and the other text ' when this ceases they return again the same way ' (Brz. Up. VI, 2, 16) states that he returns again to the earth. We further know that Bhishma and others, although fully possessing the know- ledge of Brahman, put off their death until the beginning of the northern progress. All this seems to prove that he who dies during the southern progress does not reach Brahman. — This doubt we dispose of as follows. Those only who do not possess true knowledge return from the moon ; while he who has such knowledge does not return even after he has gone to the moon. For a complementary clause in the Mahanaraya^a Up., ' from there he reaches the greatness of Brahman,' shows that the abode in the moon forms for him, who having died during the southern progress wishes to reach Brahman, a mere stage of rest. And even if there were no such complementary passage, it would follow from the previously stated absence of any 742 vedanta-s6tras. reason for bondage that the going of the wise man's soul to the moon in no way precludes his reaching Brahman. Bhishma and others who through the power of Yoga were able to choose the time of their death put it off until the beginning of the northern progress in order to proclaim before the world the excellence of that season and thus to promote pious faith and practice. — But we also meet with an authoritative statement made with reference to wise men about to die, as to difference of time of death being the cause of a man either returning or not returning to this world, ' I will declare at which time the Yogins departing return not, and also the time at which they return. The fire, the light, the day, the bright fortnight, the six months of the sun's northern progress — the knowers of Brahman departing there go to Brahman. The smoke, the night, the dark fortnight, the six months of the southern progress — the Yogin departing there having reached the light of the moon returns again. These are held to be the perpetual paths of the world — the white and the black ; by the one man goes not to return, by the other he returns again' (Bha. Gi. VIII, 33-26). — To this point the next Sutra refers. 20. And those two (paths) are, with a view to the Yogins, mentioned as to be remembered.
2Gi. VIII, 33-26). — To this point the next Sutra refers. 20. And those two (paths) are, with a view to the Yogins, mentioned as to be remembered. The text quoted does not state an injunction for those about to die, of a special time of death ; but there are rather mentioned in it those two matters belonging to Smrzti and therefore to be remembered, viz. the two paths — the path of the Gods and the path of the Fathers — with a view to those who know and practise Yoga ; the text intimating that Yogins should daily think of those paths which are included in Yoga meditation. In agree- ment herewith the text concludes, ' Knowing these two paths no Yogin is ever deluded. Hence in all times, O Ar^-una, be engaged in Yoga ' (Bha. Gi. VIII, 27). Through the terms ' the fire, the light,' ' the smoke, the night/ &c. the path of the Gods and the path of the Fathers are recognised. Where, in the beginning, the text refers to IV ADHYAYA, 2 PADA, 20. 743 ' the time when/ the word ' time ' must be understood to denote the divine beings ruling time, since Fire and the rest cannot be time. What the Bha. Gi. aims at therefore is to enjoin on men possessing true knowledge the remembrance of that path of the Gods originally enjoined in the text, 'they go to light' {Kh. Up. IV, 15, 10); not to determine the proper time of dying for those about to die. — Here terminates the adhikara^a of ' the southern progress.' 744 VEDANTA-S^JTRAS. THIRD PADA. i. On the path beginning with light, that being known. The Sutras now go on to determine the road which the soul of the wise man follows, after having — assisted by the Person within the heart — passed out of the body by way of one particular artery. Now of that road various accounts are given in Scripture. There is a detailed account in the iTMndogya (IV, 15), 'now whether people perform obsequies for him or not,' &c. Another account is given in the eighth book of the same Upanishad, ' then he moves upwards by those very rays ' (VIII, 6, 5).
3Now of that road various accounts are given in Scripture. There is a detailed account in the iTMndogya (IV, 15), 'now whether people perform obsequies for him or not,' &c. Another account is given in the eighth book of the same Upanishad, ' then he moves upwards by those very rays ' (VIII, 6, 5). The Kaushitakins again give a different account : ' He having reached the path of the Gods comes to the world of Agni,' &c. (Kau. Up. I, 3). Different again in the Brzhad-ara/zyaka : ' Those who thus know this and those who in the forest meditate on faith and the True/ &c. (Bri. Up. VI, 2, 15). The same Upanishad, in another place (V, 10), gives a different account : ' When the person goes away from this world he comes to the wind,' &c. — A doubt here arises whether all these texts mean to give instruction as to one and the same road — the first stage of which is light — having to be followed by the soul of the wise man ; or whether they describe different roads on any of which the soul may proceed. — The Purvapakshin holds the latter view ; for he says the roads described differ in nature and are independent one of the other. — This view the Sutra disposes of. All texts mean one and the same road only, viz. the one beginning with light, and the souls proceed on that road only. For that road is known, i. e. is recognised in all the various descriptions, although it is, in different texts, described with more or less fulness. We therefore have to proceed here as in the case of the details (gu^a) which are mentioned in different meditations referring to one and the same object, i. e. we IV ADHYAYA, 3 PADA, 2. 745 have to combine the details mentioned in different places into one whole. The two iTMndogya-texts — the one in the Upako.yalavidya and the one in the Vidya of the five fires — describe exactly the same road. And in the Vidya of the five fires as given in the Brzhad-ara/zyaka the same road, beginning with light, is also described, although there are differences in minor points ; we therefore recognise the road described in the K/iandogya. And in the other texts also we everywhere recognise the divinities of certain stages of the road, Agni, Aditya, and so on. — Here termi- nates the adhikara^a of ' that which begins with light/ 2. From the year to Vayu ; on account of non- specification and specification.
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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