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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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. In their description of the path beginning with light the A"^andogas mention the year between the months and the sun, ' from the months to the year, from the year to the sun ' [Kh. Up. V, 10, 1) ; while the Va^asaneyins mention, in that very place, the world of the Gods, ' from the months to the world of the Gods, from the world of the Gods to the sun ' (Brz. Up. VI, 2, 15). Now, as the two paths are identical, we have to supplement each by the additional item given in the other (and the question then arises whether the order of the stages be 1. months, 2. year, 3. world of the Gods, 4. sun ; or 1. months, 2. world of the Gods, 3. year, 4. sun). The year and the world of the Gods are equally entitled to the place after the months in so far as textual declaration goes ; for both texts say 'from the months/ But we observe that the advance is throughout from the shorter periods of time to the longer ones (' from the day to the bright fortnight, from the bright fortnight to the six months of the northern progress '), and as there- fore the year naturally presents itself to the mind im- mediately after the six months, we decide that the order is — months, year, world of the Gods, sun. — In another place (Brz. Up. V, 10) the Va^asaneyins mention the wind as the stage preceding the sun (' the wind makes room for him — he mounts upwards ; he comes to the sun '). The Kaushitakins, on the other hand, place the world of the 746 vedanta-sCtras.
2— In another place (Brz. Up. V, 10) the Va^asaneyins mention the wind as the stage preceding the sun (' the wind makes room for him — he mounts upwards ; he comes to the sun '). The Kaushitakins, on the other hand, place the world of the 746 vedanta-sCtras. wind subsequent to light, referred to by them as the world of Agni (' Having entered on the path of the Gods he comes to the world of Agni, to the world of the wind,' &c., Kau. Up. I, 3). Now in this latter text the fact of the world of the wind following upon light is to be inferred only from the succession of the clauses (' to the world of Agni ' — ' to the world of the wind '), while the k upwards ' in the text of the Va^asaneyins is a direct statement of succession given by the text itself; and as this latter order of succes- sion has greater force than the former, we have to place, in the series of stages, the world of Vayu directly before the world of the sun. But above we have determined that the same place (after the year and before the sun) has to be assigned to the world of the Gods also ; and hence a doubt arises whether the world of the Gods and Vayu are two different things — the soul of the wise man passing by them in optional succession — or one and the same thing — the soul coming, after the year, to Vayu who is the world of the Gods. — They are different things, the Purvapakshin says ; for they are generally known to be so. And there are definite indications in the text that the world of the Gods as well as Vayu is to be placed immediately before the sun — this being indicated for Vayu by the ' upwards ' referred to above, and for the world of the Gods by the ablative case (devalokat) in the KMnd. text, ' from the world of the Gods he goes to the sun ' — and as thus there is no difference between the two, we conclude that the soul passes by them in either order it may choose. — This view the Sutra negatives : ' From the year to Vayu/ The soul, having departed from the year, comes to Vayu. This is proved ' by non-specification and specification. ' For the term 'the world of the Gods' is a term of general meaning, and hence can denote Vayu in so far as being the world of the Gods ; while on the other hand the term Vayu specifically denotes that divine being only. The Kaushitakins speak of ' the world of Vayu ' ; but this only means ' Vayu who at the same time is a world.' That Vayu may be viewed as the world of the Gods is confirmed by another scriptural passage, viz. IV ADHYAYA, 3 PADA, 5. 747 ' he who blows (Vayu) is the houses of the Gods/ — Here terminates the adhikara^a of ' Vayu/ 3. Beyond lightning there is Varima, on account of connexion.
3IV ADHYAYA, 3 PADA, 5. 747 ' he who blows (Vayu) is the houses of the Gods/ — Here terminates the adhikara^a of ' Vayu/ 3. Beyond lightning there is Varima, on account of connexion. According to the text of the Kaushitakins the soul goes on to the world of Vayu, to the world of Varu/za, to the world of Indra, to the world of Pra^apati, to the world of Brahman. The doubt here arises whether Varu/za and the divinities of the following stages are to be inserted in the series after Vayu, in agreement with the order of enumeration in the text of the Kaushitakins ; or at the end of the whole series as stated in the .Oandogya Up. (IV, 15, 5), Varu/za thus coming after lightning. — The decision is in favour of the latter view because Varu/za, the god of waters, is naturally connected with lightning which dwells within the clouds. — This terminates the adhi- kara^a of ' Varu«a.' 4. Conductors, this being indicated. The decision here is that light, Vayu, and the rest mentioned in the texts as connected with the soul's pro- gress on the path of the Gods are to be interpreted not as mere marks indicating the road, nor as places of enjoy- ment for the soul, but as divinities appointed by the Supreme Person to conduct the soul along the stages of the road ; for this is indicated by what the iT^andogya says with regard to the last stage, viz. lightning, ' There is a person not human, he leads them to Brahman.' What here is said as to that person not human, viz. that he leads the soul, is to be extended to the other beings also, light and the rest. — But if that not-human person leads the souls from lightning to Brahman, what then about Varu/za, Indra, and Pra^apati, who, as was decided above, are in charge of stages beyond lightning? Do they also lead the soul along their stages ? 5. From thence by him only who belongs to lightning, the text stating that. Ur n. 748 VEDANTA-SUTRAS. The only leader from lightning up to Brahman is the not-human person connected with lightning ; for the text states this directly. Varu;za, Indra, and Pra^apati take part in the work in so far only as they may assist the person connected with lightning. — Here terminates the adhikara;m of 'the conductors/ 6. (Him who meditates on) the effected Brah- man, (thus opines) Badari ; because for him going is possible.
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.
1And 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. In their description of the path beginning with light the A"^andogas mention the year between the months and the sun, ' from the months to the year, from the year to the sun ' [Kh. Up. V, 10, 1) ; while the Va^asaneyins mention, in that very place, the world of the Gods, ' from the months to the world of the Gods, from the world of the Gods to the sun ' (Brz. Up. VI, 2, 15). Now, as the two paths are identical, we have to supplement each by the additional item given in the other (and the question then arises whether the order of the stages be 1. months, 2. year, 3. world of the Gods, 4. sun ; or 1. months, 2. world of the Gods, 3. year, 4. sun). The year and the world of the Gods are equally entitled to the place after the months in so far as textual declaration goes ; for both texts say 'from the months/ But we observe that the advance is throughout from the shorter periods of time to the longer ones (' from the day to the bright fortnight, from the bright fortnight to the six months of the northern progress '), and as there- fore the year naturally presents itself to the mind im- mediately after the six months, we decide that the order is — months, year, world of the Gods, sun. — In another place (Brz. Up. V, 10) the Va^asaneyins mention the wind as the stage preceding the sun (' the wind makes room for him — he mounts upwards ; he comes to the sun '). The Kaushitakins, on the other hand, place the world of the 746 vedanta-sCtras.
2— In another place (Brz. Up. V, 10) the Va^asaneyins mention the wind as the stage preceding the sun (' the wind makes room for him — he mounts upwards ; he comes to the sun '). The Kaushitakins, on the other hand, place the world of the 746 vedanta-sCtras. wind subsequent to light, referred to by them as the world of Agni (' Having entered on the path of the Gods he comes to the world of Agni, to the world of the wind,' &c., Kau. Up. I, 3). Now in this latter text the fact of the world of the wind following upon light is to be inferred only from the succession of the clauses (' to the world of Agni ' — ' to the world of the wind '), while the k upwards ' in the text of the Va^asaneyins is a direct statement of succession given by the text itself; and as this latter order of succes- sion has greater force than the former, we have to place, in the series of stages, the world of Vayu directly before the world of the sun. But above we have determined that the same place (after the year and before the sun) has to be assigned to the world of the Gods also ; and hence a doubt arises whether the world of the Gods and Vayu are two different things — the soul of the wise man passing by them in optional succession — or one and the same thing — the soul coming, after the year, to Vayu who is the world of the Gods. — They are different things, the Purvapakshin says ; for they are generally known to be so. And there are definite indications in the text that the world of the Gods as well as Vayu is to be placed immediately before the sun — this being indicated for Vayu by the ' upwards ' referred to above, and for the world of the Gods by the ablative case (devalokat) in the KMnd. text, ' from the world of the Gods he goes to the sun ' — and as thus there is no difference between the two, we conclude that the soul passes by them in either order it may choose. — This view the Sutra negatives : ' From the year to Vayu/ The soul, having departed from the year, comes to Vayu. This is proved ' by non-specification and specification. ' For the term 'the world of the Gods' is a term of general meaning, and hence can denote Vayu in so far as being the world of the Gods ; while on the other hand the term Vayu specifically denotes that divine being only. The Kaushitakins speak of ' the world of Vayu ' ; but this only means ' Vayu who at the same time is a world.' That Vayu may be viewed as the world of the Gods is confirmed by another scriptural passage, viz. IV ADHYAYA, 3 PADA, 5. 747 ' he who blows (Vayu) is the houses of the Gods/ — Here terminates the adhikara^a of ' Vayu/ 3. Beyond lightning there is Varima, on account of connexion.
3IV ADHYAYA, 3 PADA, 5. 747 ' he who blows (Vayu) is the houses of the Gods/ — Here terminates the adhikara^a of ' Vayu/ 3. Beyond lightning there is Varima, on account of connexion. According to the text of the Kaushitakins the soul goes on to the world of Vayu, to the world of Varu/za, to the world of Indra, to the world of Pra^apati, to the world of Brahman. The doubt here arises whether Varu/za and the divinities of the following stages are to be inserted in the series after Vayu, in agreement with the order of enumeration in the text of the Kaushitakins ; or at the end of the whole series as stated in the .Oandogya Up. (IV, 15, 5), Varu/za thus coming after lightning. — The decision is in favour of the latter view because Varu/za, the god of waters, is naturally connected with lightning which dwells within the clouds. — This terminates the adhi- kara^a of ' Varu«a.' 4. Conductors, this being indicated. The decision here is that light, Vayu, and the rest mentioned in the texts as connected with the soul's pro- gress on the path of the Gods are to be interpreted not as mere marks indicating the road, nor as places of enjoy- ment for the soul, but as divinities appointed by the Supreme Person to conduct the soul along the stages of the road ; for this is indicated by what the iT^andogya says with regard to the last stage, viz. lightning, ' There is a person not human, he leads them to Brahman.' What here is said as to that person not human, viz. that he leads the soul, is to be extended to the other beings also, light and the rest. — But if that not-human person leads the souls from lightning to Brahman, what then about Varu/za, Indra, and Pra^apati, who, as was decided above, are in charge of stages beyond lightning? Do they also lead the soul along their stages ? 5. From thence by him only who belongs to lightning, the text stating that. Ur n. 748 VEDANTA-SUTRAS. The only leader from lightning up to Brahman is the not-human person connected with lightning ; for the text states this directly. Varu;za, Indra, and Pra^apati take part in the work in so far only as they may assist the person connected with lightning. — Here terminates the adhikara;m of 'the conductors/ 6. (Him who meditates on) the effected Brah- man, (thus opines) Badari ; because for him going is possible.
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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