Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1That 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. thing that exists. He is gone to utter annihilation. I see no good in this ' {Kh. Up. VIII, n, i) declares that the soul is unconscious in the state of deep sleep ; and a subsequent text in the same section declares the released soul to be all-knowing, * He seeing these pleasures with the divine eye, i.e. the mind, rejoices ' (VIII, 13, 5). The same is clearly stated in the text, ' He who sees this sees everything, and obtains everything everywhere' (VII, 26, 3). That at death there is unconsciousness appears from the text, 'having risen from these elements he vanishes again in them. When he has departed there is no more knowledge ' (Br/. Up. IV, 5, 13). From all this it follows that the text as to the soul being held in embrace by the pragna. Self refers either to deep sleep or death. — Here terminates the adhikara^a of * non-being/ 1 7. With the exception of world-energy ; on account of leading subject-matter and of non- proximity. The doubt here presents itself whether the power of the released soul is a universal power such as belongs to the Supreme Person, extending to the creation, sustentation, and so on, of the worlds ; or is limited to the intuition of the Supreme Person. — The Purvapakshin maintains the former view. For he says Scripture declares that the soul reaches equality with the Supreme Person : ' Free from stain he reaches the highest equality' (Mu. Up. Ill, 1,3); and moreover Scripture ascribes to the released soul the power of realising all its thoughts. And these two conditions are not fulfilled unless the soul possess the special powers of the Lord with regard to the government, &c, of the world. — To this the Sutra replies, ' with the exception of world-energy/ The released soul, freed from all that hides its true nature, possesses the power of intuitively beholding the pure Brahman, but does not possess the power of ruling and guiding the different forms of motion and rest belonging to animate and inanimate nature. — How is this known ? — £ From subject-matter/ For it is with special reference to the highest Brahman IV ADHYAYA, 4 PADA, 1 8. 767
2— How is this known ? — £ From subject-matter/ For it is with special reference to the highest Brahman IV ADHYAYA, 4 PADA, 1 8. 767 only that the text mentions ruling and controlling power over the entire world. £ That from whence these beings are born, that through which they live when born, that into which they enter at death, endeavour to know that ; that is Brahman' (Taitt. Up. Ill, 1, 1). If such universal ruling and controlling power belonged to the released soul as well, it would not be used — as the text actually uses it — for defining Brahman ; for all definition rests on special individual attributes. Analogously many other texts speak of universal ruling and controlling power with ex- clusive reference to the Supreme Person — ' Being only this was in the beginning, &c. — it thought, may I be many' (Kk. Up. VI, %)\ 'In the beginning this was Brahman, one only — it created the most excellent Kshattra,' &c. (Brt. Up. I, 4, 11) ; ' In the beginning all this was Self, one only — it thought, let me send forth these worlds ' (Ait. Ar. II, 4, 1, 1); 'There was Naraya^a alone, not Brahma, and so on.' ' He who dwelling within the earth/ &c. (Brt. Up. III, 7, 3). — This also follows 'from non-proximity' ; for in all those places which speak of world-controlling power the context in no way suggests the idea of the released soul, and hence there is no reason to ascribe such power to the latter. 18. If it be said that this is not so, on account of direct teaching ; we reply not so, on account of the texts declaring that which abides within the spheres of those entrusted with special functions. But, an objection is raised, certain texts directly declare that the released soul also possesses ' world-energy/ Com- pare * He becomes a self-ruler ; he moves in all worlds according to his wishes ' (Kk. Up. VII, 35, 3) ; ' He moves through these worlds, enjoying any food he wishes, and assuming any shape he wishes ' (Taitt. Up. Ill, 10, 5). We cannot therefore accept the restriction laid down in the last Sutra. — Not so, the latter half of the present Sutra declares, * on account of the texts declaring that which abides in the spheres of those entrusted with special func- tions/ The meaning of the texts quoted is that the 768 VEDANTA-stiTRAS. released soul participates in the enjoyments connected with the spheres of Hira^yagarbha and other beings which are entrusted with special functions. The soul whose knowledge is no longer obstructed by Karman freely enjoys all the different worlds in which the power of Brah- man manifests itself and thus is fully satisfied. — But if the released soul, no less than the soul implicated in the Sa.ni- sara, experiences enjoyments belonging to the sphere of change, it follows that the sum of its enjoyments is finite and limited, and that hence the released soul is no better off than the soul in the state of bondage ! — Of this doubt the next Sutra disposes.
3— Of this doubt the next Sutra disposes. 19. That which is not within change; for thus Scripture declares the abiding (of the soul). That which is not within change, i. e. the highest Brah- man which is free from all change and of an absolutely perfect and blessed nature — this, together with the mani- festations of its glory, is what forms the object of conscious- ness for the released soul. The worlds which are subject to change thus form objects for that soul's experience, in so far as they form part of Brahman's manifestation. For Scripture declares that the released soul thus abides within, i.e. is conscious of the changeless highest Brahman, ' when he finds freedom from fear and an abode in that which is invisible, incorporeal, undefined, unsupported, then he obtains the fearless' (Taitt. Up. II, 7). And that the world is contained within Brahman as its manifestation is declared in the text, * In that all the worlds abide, and no one goes beyond' (Ka. Up. II, 5, 8). The meaning of the text stating that the Released freely move in all worlds, and similar texts, therefore is only that the released soul while conscious of Brahman with its manifestations experiences also the enjoyments, lying within the sphere of change, which abide in the world of Hira^yagarbha and similar beings ; not that it possesses the world-energies — creative, ruling, and so on — which are the distinctive attribute of the highest Lord. 20. And thus Perception and Inference show. IV ADHYAYA, 4 PADA, 21. 769
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.
1That 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. thing that exists. He is gone to utter annihilation. I see no good in this ' {Kh. Up. VIII, n, i) declares that the soul is unconscious in the state of deep sleep ; and a subsequent text in the same section declares the released soul to be all-knowing, * He seeing these pleasures with the divine eye, i.e. the mind, rejoices ' (VIII, 13, 5). The same is clearly stated in the text, ' He who sees this sees everything, and obtains everything everywhere' (VII, 26, 3). That at death there is unconsciousness appears from the text, 'having risen from these elements he vanishes again in them. When he has departed there is no more knowledge ' (Br/. Up. IV, 5, 13). From all this it follows that the text as to the soul being held in embrace by the pragna. Self refers either to deep sleep or death. — Here terminates the adhikara^a of * non-being/ 1 7. With the exception of world-energy ; on account of leading subject-matter and of non- proximity. The doubt here presents itself whether the power of the released soul is a universal power such as belongs to the Supreme Person, extending to the creation, sustentation, and so on, of the worlds ; or is limited to the intuition of the Supreme Person. — The Purvapakshin maintains the former view. For he says Scripture declares that the soul reaches equality with the Supreme Person : ' Free from stain he reaches the highest equality' (Mu. Up. Ill, 1,3); and moreover Scripture ascribes to the released soul the power of realising all its thoughts. And these two conditions are not fulfilled unless the soul possess the special powers of the Lord with regard to the government, &c, of the world. — To this the Sutra replies, ' with the exception of world-energy/ The released soul, freed from all that hides its true nature, possesses the power of intuitively beholding the pure Brahman, but does not possess the power of ruling and guiding the different forms of motion and rest belonging to animate and inanimate nature. — How is this known ? — £ From subject-matter/ For it is with special reference to the highest Brahman IV ADHYAYA, 4 PADA, 1 8. 767
2— How is this known ? — £ From subject-matter/ For it is with special reference to the highest Brahman IV ADHYAYA, 4 PADA, 1 8. 767 only that the text mentions ruling and controlling power over the entire world. £ That from whence these beings are born, that through which they live when born, that into which they enter at death, endeavour to know that ; that is Brahman' (Taitt. Up. Ill, 1, 1). If such universal ruling and controlling power belonged to the released soul as well, it would not be used — as the text actually uses it — for defining Brahman ; for all definition rests on special individual attributes. Analogously many other texts speak of universal ruling and controlling power with ex- clusive reference to the Supreme Person — ' Being only this was in the beginning, &c. — it thought, may I be many' (Kk. Up. VI, %)\ 'In the beginning this was Brahman, one only — it created the most excellent Kshattra,' &c. (Brt. Up. I, 4, 11) ; ' In the beginning all this was Self, one only — it thought, let me send forth these worlds ' (Ait. Ar. II, 4, 1, 1); 'There was Naraya^a alone, not Brahma, and so on.' ' He who dwelling within the earth/ &c. (Brt. Up. III, 7, 3). — This also follows 'from non-proximity' ; for in all those places which speak of world-controlling power the context in no way suggests the idea of the released soul, and hence there is no reason to ascribe such power to the latter. 18. If it be said that this is not so, on account of direct teaching ; we reply not so, on account of the texts declaring that which abides within the spheres of those entrusted with special functions. But, an objection is raised, certain texts directly declare that the released soul also possesses ' world-energy/ Com- pare * He becomes a self-ruler ; he moves in all worlds according to his wishes ' (Kk. Up. VII, 35, 3) ; ' He moves through these worlds, enjoying any food he wishes, and assuming any shape he wishes ' (Taitt. Up. Ill, 10, 5). We cannot therefore accept the restriction laid down in the last Sutra. — Not so, the latter half of the present Sutra declares, * on account of the texts declaring that which abides in the spheres of those entrusted with special func- tions/ The meaning of the texts quoted is that the 768 VEDANTA-stiTRAS. released soul participates in the enjoyments connected with the spheres of Hira^yagarbha and other beings which are entrusted with special functions. The soul whose knowledge is no longer obstructed by Karman freely enjoys all the different worlds in which the power of Brah- man manifests itself and thus is fully satisfied. — But if the released soul, no less than the soul implicated in the Sa.ni- sara, experiences enjoyments belonging to the sphere of change, it follows that the sum of its enjoyments is finite and limited, and that hence the released soul is no better off than the soul in the state of bondage ! — Of this doubt the next Sutra disposes.
3— Of this doubt the next Sutra disposes. 19. That which is not within change; for thus Scripture declares the abiding (of the soul). That which is not within change, i. e. the highest Brah- man which is free from all change and of an absolutely perfect and blessed nature — this, together with the mani- festations of its glory, is what forms the object of conscious- ness for the released soul. The worlds which are subject to change thus form objects for that soul's experience, in so far as they form part of Brahman's manifestation. For Scripture declares that the released soul thus abides within, i.e. is conscious of the changeless highest Brahman, ' when he finds freedom from fear and an abode in that which is invisible, incorporeal, undefined, unsupported, then he obtains the fearless' (Taitt. Up. II, 7). And that the world is contained within Brahman as its manifestation is declared in the text, * In that all the worlds abide, and no one goes beyond' (Ka. Up. II, 5, 8). The meaning of the text stating that the Released freely move in all worlds, and similar texts, therefore is only that the released soul while conscious of Brahman with its manifestations experiences also the enjoyments, lying within the sphere of change, which abide in the world of Hira^yagarbha and similar beings ; not that it possesses the world-energies — creative, ruling, and so on — which are the distinctive attribute of the highest Lord. 20. And thus Perception and Inference show. IV ADHYAYA, 4 PADA, 21. 769
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.