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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 ' that which is like Brahman.' 8. By the mere will ; Scripture stating that. Concerning the released soul Scripture states, ' He moves about there, laughing, playing, rejoicing, be it with women, or chariots, or relatives' (Kk. Up. VIII, 12, 3). The doubt here arises whether the soul's meeting with relatives and the rest presupposes an effort on its part or follows on its mere will — as things spring from the mere will of the highest Person. — -An effort is required ; for we observe in ordinary life that even such persons as kings and the like who are capable of realising all their wishes do not accom- plish the effects desired without some effort. — Against this view the Sutra says * by the mere will.' For, in a previous passage, Scripture expressly says, ' He who desires the world of the Fathers, by his mere will the Fathers rise to receive him,' &c. (VIII, 2, 1). And there is no other text declaring the need of effort which would oblige us to define and limit the meaning of the text last quoted. 9. And for this very reason without another ruler. Since the released soul realises all its wishes, it does not stand under another ruler. For to be under a ruler means to be subject to injunction and prohibition, and to be such is opposed to being free in the realisation of all one's wishes. Hence Scripture says, ' he is a Self-ruler ' (Kk. Up. VII, 25). — Here terminates the adhikarawa of ' wishes.' IV ADHYAYA, 4 PADA, 12. 763 10. The absence, B&dari holds ; for thus Scripture says. A doubt arises whether the Released has a body and sense-organs, or not ; or whether he has them or not just as he pleases. The teacher Badari holds that body and sense-organs are absent ; since the text declares this. The text — ' as long as he is embodied there is no freedom from pleasure and pain ; but when he is free from the body then neither pleasure nor pain touches him ' (Kh. Up. VIII, 13, 1) — declares that pleasure and pain are necessarily con- nected with embodiedness ; and the text — ' having risen from this body and reached the highest light he manifests himself in his own shape' (VIII, 12, 3) — declares that the Released one is without a body. 11. The presence, Gaimini holds; because the text declares manifoldness. The teacher Gaimini holds that the Released one has a body and senses ; because the text declares manifold- ness— * He is onefold, he is threefold, he is fivefold, he is sevenfold' (Kh. Up. VII, 26, 2). The Self which is one and indivisible cannot be manifold, and the various forms of manifoldness of which the text speaks therefore must depend on the body. The text which speaks of the absence of a body refers to the absence of that body only which is due to Karman ; for this latter body only is the cause of pleasure and pain. Next the Reverend Badara- ya/za decides this point by the declaration of his own view.
2The text which speaks of the absence of a body refers to the absence of that body only which is due to Karman ; for this latter body only is the cause of pleasure and pain. Next the Reverend Badara- ya/za decides this point by the declaration of his own view. 12. For this reason Badaraya/za (holds him to be) of both kinds ; as in the case of the twelve days' sacrifice. c For this reason/ i. e. for the reason that the text refers to the wish of the Released, the Reverend Badaraya/za is of opinion that the Released may, at his liking, be with or without a body. This satisfies both kinds of texts. The case is analogous to that of the twelve days' sacrifice which, on the basis of twofold texts — ' Those desirous of pros- 764 vedanta-sCtras. perity are to celebrate the dvada^aha,' and * The priest is to offer the dvada^aha for him who desires offspring ' — belongs, according to difference of wish, either to the sattra or the ahina class of sacrifices. — The next Sutra declares that the body and the sense-organs of the Released are not neces- sarily created by the Released himself. 13. In the absence of a body, as in the state of dream ; that being possible. As in the absence of a body and other instruments of enjoyment created by himself, the Released may undergo experiences of pleasure by means of instruments created by the highest Person, the Released, although capable of realising all his wishes, may not himself be creative. As in the state of dream the individual soul has experiences depending on chariots and other implements created by the Lord (' He creates chariots, horses/ &c, Bri. Up. IV, 3, 10) ; thus the released soul also may have experience of different worlds created by the Lord engaged in playful sport. 14. When there is a body, as in the waking state. When, on the other hand, the released soul possesses a body created by its own will, then it enjoys its various delights in the same way as a waking man does. — In the same way as the highest Person creates out of himself, for his own delight, the world of the Fathers and so on ; so he some- times creates such worlds for the enjoyment of the released souls. But sometimes, again, the souls using their own creative will-power themselves create their own worlds, which however are included within the sphere of sport of the highest Person (so that the souls in enjoying them do not pass beyond the intuition of Brahman). But it has been taught that the soul is of atomic size ; how then can it connect itself with many bodies ? — To this question the next Sutra replies. 15. The entering is as in the case of a lamp; for thus Scripture declares. IV ADHYAYA, 4 PADA, 1 6. 765
3But it has been taught that the soul is of atomic size ; how then can it connect itself with many bodies ? — To this question the next Sutra replies. 15. The entering is as in the case of a lamp; for thus Scripture declares. IV ADHYAYA, 4 PADA, 1 6. 765 Just as a lamp, although abiding in one place only, enters through the light proceeding from it into connexion with many places ; so the soul also, although limited to one place, may through its light-like consciousness enter into several bodies. It may do this as well as in this life the soul, although abiding in one spot of the body only, viz. the heart, pervades the whole body by means of its conscious- ness and thus makes it its own. There is however the fol- lowing difference between the two cases. The non-released soul has its intellectual power contracted by the influence of Karman, and hence is incapable of that expansive per- vasion without which it cannot identify itself with other bodies. The released soul, on the other hand, whose intel- lectual power is non-contracted is capable of extending as far as it likes, and thus to make many bodies its own. For Scripture declares, ' That living soul is to be known as part of the hundredth part of the point of a hair divided a hundred times, and yet it is capable of infinity ' (Svet Up. V, 9). The non-released soul is ruled by Karman, the released one only by its will — this is the difference. — But, a new difficulty is raised, Scripture declares that when the soul reaches Brahman all its inner and outer knowledge is stopped : * Embraced by the highest Self the soul knows nothing that is without, nothing that is within ' (Bri Up. IV, 3, 31). How then can it be said to know all things? — . To this the next Sutra replies. 16. It refers either to dreamless sleep or to union (sampatti) ; for this is manifested. Texts as the one last quoted do not refer to the released soul, but either to deep sleep or to ' union' (sampatti), i. e. the time of dying ; the latter in accordance with the text * then his speech is united (sampadyate) with his mind, — heat with the highest divinity ' (Kk. Up. VI, 15, 1). In both those states the soul attains to the highest Self and is unconscious. That in the states of deep sleep and dying the soul is unconscious and that the released soul is all- knowing, Scripture reveals. The text ' In truth he thus does not know himself that he is I, nor does he know any- 766 VED ANT A-SOTR AS.
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 ' that which is like Brahman.' 8. By the mere will ; Scripture stating that. Concerning the released soul Scripture states, ' He moves about there, laughing, playing, rejoicing, be it with women, or chariots, or relatives' (Kk. Up. VIII, 12, 3). The doubt here arises whether the soul's meeting with relatives and the rest presupposes an effort on its part or follows on its mere will — as things spring from the mere will of the highest Person. — -An effort is required ; for we observe in ordinary life that even such persons as kings and the like who are capable of realising all their wishes do not accom- plish the effects desired without some effort. — Against this view the Sutra says * by the mere will.' For, in a previous passage, Scripture expressly says, ' He who desires the world of the Fathers, by his mere will the Fathers rise to receive him,' &c. (VIII, 2, 1). And there is no other text declaring the need of effort which would oblige us to define and limit the meaning of the text last quoted. 9. And for this very reason without another ruler. Since the released soul realises all its wishes, it does not stand under another ruler. For to be under a ruler means to be subject to injunction and prohibition, and to be such is opposed to being free in the realisation of all one's wishes. Hence Scripture says, ' he is a Self-ruler ' (Kk. Up. VII, 25). — Here terminates the adhikarawa of ' wishes.' IV ADHYAYA, 4 PADA, 12. 763 10. The absence, B&dari holds ; for thus Scripture says. A doubt arises whether the Released has a body and sense-organs, or not ; or whether he has them or not just as he pleases. The teacher Badari holds that body and sense-organs are absent ; since the text declares this. The text — ' as long as he is embodied there is no freedom from pleasure and pain ; but when he is free from the body then neither pleasure nor pain touches him ' (Kh. Up. VIII, 13, 1) — declares that pleasure and pain are necessarily con- nected with embodiedness ; and the text — ' having risen from this body and reached the highest light he manifests himself in his own shape' (VIII, 12, 3) — declares that the Released one is without a body. 11. The presence, Gaimini holds; because the text declares manifoldness. The teacher Gaimini holds that the Released one has a body and senses ; because the text declares manifold- ness— * He is onefold, he is threefold, he is fivefold, he is sevenfold' (Kh. Up. VII, 26, 2). The Self which is one and indivisible cannot be manifold, and the various forms of manifoldness of which the text speaks therefore must depend on the body. The text which speaks of the absence of a body refers to the absence of that body only which is due to Karman ; for this latter body only is the cause of pleasure and pain. Next the Reverend Badara- ya/za decides this point by the declaration of his own view.
2The text which speaks of the absence of a body refers to the absence of that body only which is due to Karman ; for this latter body only is the cause of pleasure and pain. Next the Reverend Badara- ya/za decides this point by the declaration of his own view. 12. For this reason Badaraya/za (holds him to be) of both kinds ; as in the case of the twelve days' sacrifice. c For this reason/ i. e. for the reason that the text refers to the wish of the Released, the Reverend Badaraya/za is of opinion that the Released may, at his liking, be with or without a body. This satisfies both kinds of texts. The case is analogous to that of the twelve days' sacrifice which, on the basis of twofold texts — ' Those desirous of pros- 764 vedanta-sCtras. perity are to celebrate the dvada^aha,' and * The priest is to offer the dvada^aha for him who desires offspring ' — belongs, according to difference of wish, either to the sattra or the ahina class of sacrifices. — The next Sutra declares that the body and the sense-organs of the Released are not neces- sarily created by the Released himself. 13. In the absence of a body, as in the state of dream ; that being possible. As in the absence of a body and other instruments of enjoyment created by himself, the Released may undergo experiences of pleasure by means of instruments created by the highest Person, the Released, although capable of realising all his wishes, may not himself be creative. As in the state of dream the individual soul has experiences depending on chariots and other implements created by the Lord (' He creates chariots, horses/ &c, Bri. Up. IV, 3, 10) ; thus the released soul also may have experience of different worlds created by the Lord engaged in playful sport. 14. When there is a body, as in the waking state. When, on the other hand, the released soul possesses a body created by its own will, then it enjoys its various delights in the same way as a waking man does. — In the same way as the highest Person creates out of himself, for his own delight, the world of the Fathers and so on ; so he some- times creates such worlds for the enjoyment of the released souls. But sometimes, again, the souls using their own creative will-power themselves create their own worlds, which however are included within the sphere of sport of the highest Person (so that the souls in enjoying them do not pass beyond the intuition of Brahman). But it has been taught that the soul is of atomic size ; how then can it connect itself with many bodies ? — To this question the next Sutra replies. 15. The entering is as in the case of a lamp; for thus Scripture declares. IV ADHYAYA, 4 PADA, 1 6. 765
3But it has been taught that the soul is of atomic size ; how then can it connect itself with many bodies ? — To this question the next Sutra replies. 15. The entering is as in the case of a lamp; for thus Scripture declares. IV ADHYAYA, 4 PADA, 1 6. 765 Just as a lamp, although abiding in one place only, enters through the light proceeding from it into connexion with many places ; so the soul also, although limited to one place, may through its light-like consciousness enter into several bodies. It may do this as well as in this life the soul, although abiding in one spot of the body only, viz. the heart, pervades the whole body by means of its conscious- ness and thus makes it its own. There is however the fol- lowing difference between the two cases. The non-released soul has its intellectual power contracted by the influence of Karman, and hence is incapable of that expansive per- vasion without which it cannot identify itself with other bodies. The released soul, on the other hand, whose intel- lectual power is non-contracted is capable of extending as far as it likes, and thus to make many bodies its own. For Scripture declares, ' That living soul is to be known as part of the hundredth part of the point of a hair divided a hundred times, and yet it is capable of infinity ' (Svet Up. V, 9). The non-released soul is ruled by Karman, the released one only by its will — this is the difference. — But, a new difficulty is raised, Scripture declares that when the soul reaches Brahman all its inner and outer knowledge is stopped : * Embraced by the highest Self the soul knows nothing that is without, nothing that is within ' (Bri Up. IV, 3, 31). How then can it be said to know all things? — . To this the next Sutra replies. 16. It refers either to dreamless sleep or to union (sampatti) ; for this is manifested. Texts as the one last quoted do not refer to the released soul, but either to deep sleep or to ' union' (sampatti), i. e. the time of dying ; the latter in accordance with the text * then his speech is united (sampadyate) with his mind, — heat with the highest divinity ' (Kk. Up. VI, 15, 1). In both those states the soul attains to the highest Self and is unconscious. That in the states of deep sleep and dying the soul is unconscious and that the released soul is all- knowing, Scripture reveals. The text ' In truth he thus does not know himself that he is I, nor does he know any- 766 VED ANT A-SOTR AS.
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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