Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Varu;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 following question now presents itself for con- sideration. Does the troop of conducting divinities, Agni and the rest, lead on those who meditate on the effected Brahman, i. e. Hira/zyagarbha ; or those only who meditate on the highest Brahman ; or those who meditate on the highest Brahman and those who meditate on the indi- vidual Self as having Brahman for its Self? — The teacher Badari is of opinion that the divinities lead on those only who meditate on the effected Brahman. For he only who meditates on Hira^yagarbha can move ; while a person meditating on the highest Brahman which is absolutely complete, all-knowing, present everywhere, the Self of all, cannot possibly be conceived as moving to some other place in order to reach Brahman ; for him Brahman rather is something already reached. For him the effect of true knowledge is only to put an end to that Nescience which has for its object Brahman, which, in reality, is eternally reached. He, on the other hand, who meditates on Hira^ya- garbha may be conceived as moving in order to reach his object, which is something abiding within a special limited place. It is he therefore who is conducted on by Agni and the other escorting deities. 7. And on account of (Brahman) being specified. The text c a person not human leads them to the worlds of Brahman ' (Bri. Up. VI, 2, 15) by using the word ' world,5 and moreover in the plural, determines the specification that the not-human person leads those only who meditate on Hira^yagarbha, who dwells within some particular world. IV ADHYAYA, 3 PADA, 9. 749 Moreover, the text ' I enter the hall of Pra^apati, the house' (Kk. Up. VIII, 14) shows that he who goes on the path beginning with light aims at approaching Hira/zya- garbha. But if this is so, there is a want of appropriate denotation in the clause, ' There is a person not human, he leads them to Brahman ' ; if Hira^yagarbha is meant, the text should say * He leads them to Brahma (Brah- mkam).' 8. But on account of nearness there is that designation.
2But if this is so, there is a want of appropriate denotation in the clause, ' There is a person not human, he leads them to Brahman ' ; if Hira^yagarbha is meant, the text should say * He leads them to Brahma (Brah- mkam).' 8. But on account of nearness there is that designation. Hira^yagarbha is the first created being (as declared by the text ' he who creates Brahma ') ; he thus stands near to Brahman, and therefore may be designated by the same term (viz. Brahman). This explanation is necessitated by the reasons set forth in the preceding Sutras (which show that the real highest Brahman cannot be meant). — But, if the soul advancing on the path of the Gods reaches Hira/zyagarbha only, texts such as * This is the path of the Gods, the path of Brahman ; those who proceed on that path do not return to the life of man ' (Kh. Up. IV, 15, 6), and ' moving upwards by that a man reaches immortality ' (VIII, 6, 6), are wrong in asserting that that soul attains to immortality and does not return ; for the holy books teach that Hira^yagarbha, as a created being, passes away at the end of a dviparardha-period ; and the text 6 Up to the world of Brahman the worlds return again ' (Bha. Gi. VIII, 16) shows that those who have gone to Hira^yagarbha necessarily return also. 9. On the passing away of the effected (world of Brahmd), together with its ruler, (the souls go) to what is higher than that ; on account of scriptural declaration. On the passing away of the effected world of Brahma, together with its ruler Hira/zyagarbha, who then recog- nises his qualification for higher knowledge, the soul also which had gone to Hira/zyagarbha attains to true know- ledge and thus reaches Brahman, which is higher than that, 750 VEDANTA-SUTRAS. i.e. higher than the effected world of Brahma\ This is known from the texts declaring that he who proceeds on the path of light reaches immortality and does not return ; and is further confirmed by the text, ' They all, reaching the highest immortality, become free in the world of Brahman (Brahma) at the time of the great end ' (Mu. Up. Ill, a, 6). 10. And on account of Smrzti. This follows from Smrzti also, which declares ' when the pralaya has come and the end of the Highest, they all together with Brahman enter the highest place.' — For all these reasons Badari holds that the troop of the conducting deities, beginning with Light, leads the souls of those only who meditate on the effected Brahman, i.e. Hira^ya- garbha. ii. The Highest, Gaimini thinks; on account of primariness of meaning.
3Hira^ya- garbha. ii. The Highest, Gaimini thinks; on account of primariness of meaning. The teacher Caimini is of opinion that those deities lead on the souls of those only who meditate on the highest Brahman. For in the text 'a person not human leads them to Brahman ' the word Brahman is naturally taken in its primary sense (i. e. the highest Brahman) ; the secondary sense (i. e. the effected Brahman) can be ad- mitted only if there are other valid reasons to refer the passage to the effected Brahman. And the alleged impos- sibility of the soul's going is no such valid reason ; for although Brahman no doubt is present everywhere, Scrip- ture declares that the soul of the wise frees itself from Nescience only on having gone to some particular place. That the origination of true knowledge depends on certain conditions of caste, a^rama, religious duty, purity of con- duct, time, place, and so on, follows from certain scriptural texts, as e.g. ' Brahma/zas desire to know him through the study of the Veda ' (Br/. Up. IV, 4, 22) ; in the same way it follows from the text declaring the soul's going to Brah- man that the final realisation of that highest knowledge which implies the cessation of all Nescience depends on IV ADHYAYA, 3 PADA, 13. 75 1 the soul's going to some particular place. The arguments founded on texts alleged to declare that the soul of the wise does not pass out of the body at all we have refuted above. The argument that the specification implied in the text which mentions Brahman-wvrlds clearly points to the effected Brahman, i. e. Hira/zyagarbha, is equally invalid. For the compound ' the Brahman-world ' is to be explained as ' the world which is Brahman'; just as according to the Purva Mima/^sa the compound ' Nishada-sthapati ' denotes a sthapati who is a Nishada (not a sthapati of the Nishadas). A thing even which is known as one only may be designated by a plural form, as in a mantra one girdle is spoken of as ' the fetters of Aditi.' And as to the case under discussion, we know on the authority of Scripture, Smrzti, Itihasa, and Pura/za, that the wonderful worlds springing from the mere will of a perfect and omnipresent being cannot be but infinite. 12. And because Scripture declares it. And Scripture moreover directly declares that the soul which has departed by way of the artery in the upper part of the head and passed along the path of the Gods reaches the highest Brahman : ' This serene being having risen from the body, having reached the highest light manifests itself in its own shape ' (Kh. Up. VIII, 12, 3). — Against the contention that the text ' I enter the hall of Pra^apati, the house' shows that he who proceeds on the path be- ginning with light aims at the effected Brahman, the next Sutra argues. 13. And there is no aiming at the effected (Brahman).
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.
1Varu;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 following question now presents itself for con- sideration. Does the troop of conducting divinities, Agni and the rest, lead on those who meditate on the effected Brahman, i. e. Hira/zyagarbha ; or those only who meditate on the highest Brahman ; or those who meditate on the highest Brahman and those who meditate on the indi- vidual Self as having Brahman for its Self? — The teacher Badari is of opinion that the divinities lead on those only who meditate on the effected Brahman. For he only who meditates on Hira^yagarbha can move ; while a person meditating on the highest Brahman which is absolutely complete, all-knowing, present everywhere, the Self of all, cannot possibly be conceived as moving to some other place in order to reach Brahman ; for him Brahman rather is something already reached. For him the effect of true knowledge is only to put an end to that Nescience which has for its object Brahman, which, in reality, is eternally reached. He, on the other hand, who meditates on Hira^ya- garbha may be conceived as moving in order to reach his object, which is something abiding within a special limited place. It is he therefore who is conducted on by Agni and the other escorting deities. 7. And on account of (Brahman) being specified. The text c a person not human leads them to the worlds of Brahman ' (Bri. Up. VI, 2, 15) by using the word ' world,5 and moreover in the plural, determines the specification that the not-human person leads those only who meditate on Hira^yagarbha, who dwells within some particular world. IV ADHYAYA, 3 PADA, 9. 749 Moreover, the text ' I enter the hall of Pra^apati, the house' (Kk. Up. VIII, 14) shows that he who goes on the path beginning with light aims at approaching Hira/zya- garbha. But if this is so, there is a want of appropriate denotation in the clause, ' There is a person not human, he leads them to Brahman ' ; if Hira^yagarbha is meant, the text should say * He leads them to Brahma (Brah- mkam).' 8. But on account of nearness there is that designation.
2But if this is so, there is a want of appropriate denotation in the clause, ' There is a person not human, he leads them to Brahman ' ; if Hira^yagarbha is meant, the text should say * He leads them to Brahma (Brah- mkam).' 8. But on account of nearness there is that designation. Hira^yagarbha is the first created being (as declared by the text ' he who creates Brahma ') ; he thus stands near to Brahman, and therefore may be designated by the same term (viz. Brahman). This explanation is necessitated by the reasons set forth in the preceding Sutras (which show that the real highest Brahman cannot be meant). — But, if the soul advancing on the path of the Gods reaches Hira/zyagarbha only, texts such as * This is the path of the Gods, the path of Brahman ; those who proceed on that path do not return to the life of man ' (Kh. Up. IV, 15, 6), and ' moving upwards by that a man reaches immortality ' (VIII, 6, 6), are wrong in asserting that that soul attains to immortality and does not return ; for the holy books teach that Hira^yagarbha, as a created being, passes away at the end of a dviparardha-period ; and the text 6 Up to the world of Brahman the worlds return again ' (Bha. Gi. VIII, 16) shows that those who have gone to Hira^yagarbha necessarily return also. 9. On the passing away of the effected (world of Brahmd), together with its ruler, (the souls go) to what is higher than that ; on account of scriptural declaration. On the passing away of the effected world of Brahma, together with its ruler Hira/zyagarbha, who then recog- nises his qualification for higher knowledge, the soul also which had gone to Hira/zyagarbha attains to true know- ledge and thus reaches Brahman, which is higher than that, 750 VEDANTA-SUTRAS. i.e. higher than the effected world of Brahma\ This is known from the texts declaring that he who proceeds on the path of light reaches immortality and does not return ; and is further confirmed by the text, ' They all, reaching the highest immortality, become free in the world of Brahman (Brahma) at the time of the great end ' (Mu. Up. Ill, a, 6). 10. And on account of Smrzti. This follows from Smrzti also, which declares ' when the pralaya has come and the end of the Highest, they all together with Brahman enter the highest place.' — For all these reasons Badari holds that the troop of the conducting deities, beginning with Light, leads the souls of those only who meditate on the effected Brahman, i.e. Hira^ya- garbha. ii. The Highest, Gaimini thinks; on account of primariness of meaning.
3Hira^ya- garbha. ii. The Highest, Gaimini thinks; on account of primariness of meaning. The teacher Caimini is of opinion that those deities lead on the souls of those only who meditate on the highest Brahman. For in the text 'a person not human leads them to Brahman ' the word Brahman is naturally taken in its primary sense (i. e. the highest Brahman) ; the secondary sense (i. e. the effected Brahman) can be ad- mitted only if there are other valid reasons to refer the passage to the effected Brahman. And the alleged impos- sibility of the soul's going is no such valid reason ; for although Brahman no doubt is present everywhere, Scrip- ture declares that the soul of the wise frees itself from Nescience only on having gone to some particular place. That the origination of true knowledge depends on certain conditions of caste, a^rama, religious duty, purity of con- duct, time, place, and so on, follows from certain scriptural texts, as e.g. ' Brahma/zas desire to know him through the study of the Veda ' (Br/. Up. IV, 4, 22) ; in the same way it follows from the text declaring the soul's going to Brah- man that the final realisation of that highest knowledge which implies the cessation of all Nescience depends on IV ADHYAYA, 3 PADA, 13. 75 1 the soul's going to some particular place. The arguments founded on texts alleged to declare that the soul of the wise does not pass out of the body at all we have refuted above. The argument that the specification implied in the text which mentions Brahman-wvrlds clearly points to the effected Brahman, i. e. Hira/zyagarbha, is equally invalid. For the compound ' the Brahman-world ' is to be explained as ' the world which is Brahman'; just as according to the Purva Mima/^sa the compound ' Nishada-sthapati ' denotes a sthapati who is a Nishada (not a sthapati of the Nishadas). A thing even which is known as one only may be designated by a plural form, as in a mantra one girdle is spoken of as ' the fetters of Aditi.' And as to the case under discussion, we know on the authority of Scripture, Smrzti, Itihasa, and Pura/za, that the wonderful worlds springing from the mere will of a perfect and omnipresent being cannot be but infinite. 12. And because Scripture declares it. And Scripture moreover directly declares that the soul which has departed by way of the artery in the upper part of the head and passed along the path of the Gods reaches the highest Brahman : ' This serene being having risen from the body, having reached the highest light manifests itself in its own shape ' (Kh. Up. VIII, 12, 3). — Against the contention that the text ' I enter the hall of Pra^apati, the house' shows that he who proceeds on the path be- ginning with light aims at the effected Brahman, the next Sutra argues. 13. And there is no aiming at the effected (Brahman).
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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