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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I ADHYAYA, I PADA, I. abundance, prevailingness, in agreement with Pacini, V, 4, 21, and the meaning is that Brahman prevails in the world in so far as the entire world constitutes its body. The co-ordination of the two words l the world ' and ' He' thus rests on that relation between the two, owing to which the world is the body of Brahman, and Brahman the Self of the world. If, on the other hand, we maintained that the ^astra aims only at inculcating the doctrine of one substance free from all difference, there would be no sense in all those questions and answers, and no sense in an entire jastra devoted to the explanation of that one thing. In that case there would be room for one question only, viz. ' what is the substrate of the erroneous imagination of a world ? ' and for one answer to this question, viz. ' pure consciousness devoid of all distinction ! ' — And if the co-ordination expressed in the clause ' and the world is he ' was meant to set forth the absolute oneness of the world and Brahman, then it could not be held that Brahman possesses all kinds of auspicious qualities, and is opposed to all evil ; Brahman would rather become the abode of all that is impure. All this confirms the conclusion that the co-ordination expressed in that clause is to be understood as directly teaching the relation between a Self and its body. — The ^loka, ' From Vishnu the world has sprung : in him he exists : he is the cause of the subsistence and dissolution of this world : and the world is he* (Vi. Pu. I, 1, 35), states succinctly what a subsequent passage — beginning with ' the highest of the high ' (Vi. Pu. I, 2, 10) — sets forth in detail. Now there the sloka, ' to the unchangeable one' (I, 2, 1), renders homage to the holy Vishnu, who is the highest Brahman in so far as abiding within his own nature, and then the text pro- ceeds to glorify him in his threefold form as Hiraz/yagarbha, Hari, and ^Sankara, as Pradhana, Time, and as the totality of embodied souls in their combined and distributed form. Here the .rioka, ' Him whose essential nature is know- ledge ' (I, 2, 6), describes the aspect of the highest Self in so far as abiding in the state of discrete embodied souls ; the passage cannot therefore be understood as referring to a substance free from all difference. If the j'astra aimed 94 VEDANTA-S^JTRAS.
2If the j'astra aimed 94 VEDANTA-S^JTRAS. at teaching that the erroneous conception of a manifold world has for its substrate a Brahman consisting of non- differenced intelligence, there would be room neither for the objection raised in I, 3, 1 ('How can we attribute agency creative and otherwise to Brahman which is without qualities, unlimited, pure, stainless ? ') nor for the refutation of that objection, ' Because the powers of all things are the objects of (true) knowledge excluding all (bad) reasoning, therefore there belong to Brahman also such essential powers as the power of creating, preserving, and so on, the world ; just as heat essentially belongs to fire1.' In that case the objection would rather be made in the following form : * How can Brahman, which is without qualities, be the agent in the creation, preservation, and so on, of the world ? ' and the answer would be, ' Creation by Brahman is not something real, but something erroneously imagined/ — The purport of the objection as it stands in the text is as follows : ' We observe that action creative and otherwise belongs to beings endowed with qualities such as goodness, and so on, not perfect, and subject to the influence of karman ; how then can agency creative, and so on, be attributed to Brahman which is devoid of qualities, perfect, not under the influence of karman, and incapable of any connexion with action ? ' And the reply is, c There is nothing unreasonable in holding that Brahman as being of the nature described above, and different in kind from all things perceived, should possess manifold powers ; just as fire, which is different in kind from water and all other material substances, possesses the quality of heat and other qualities/ The ^lokas also, which begin with the words ' Thou alone art real' (Vi. Pu. I, 4, 38 ff.), do not assert that the whole world is unreal, but only that, as Brahman is the Self of the world, the latter viewed apart from Brahman is not real. This the text proceeds to confirm, 1 The sense in which this sloka. has to be taken is 'As in ordinary life we ascribe to certain things (e. g. gems, mantras) certain special powers because otherwise the effects they produce •could not be accounted for; so to Brahman also,' &c. I ADHYAYA, I PADA, I. 95
3has to be taken is 'As in ordinary life we ascribe to certain things (e. g. gems, mantras) certain special powers because otherwise the effects they produce •could not be accounted for; so to Brahman also,' &c. I ADHYAYA, I PADA, I. 95 6 thy greatness it is by which all movable and immovable things are pervaded/ This means — because all things movable and immovable are pervaded by thee, therefore all this world has thee for its Self, and hence ' there is none other than thee/ and thus thou being the Self of all art alone real. Such being the doctrine intended to be set forth, the text rightly says, ' this all-pervasiveness of thine is thy greatness ' ; otherwise it would have to say, * it is thy error.' Were this latter view intended, words such as * Lord of the world/ ' thou/ &c, could not, moreover, be taken in their direct sense, and there would arise a con- tradiction with the subject-matter of the entire chapter, viz. the praise of the Holy one who in the form of a mighty boar had uplifted in play the entire earth. — Because this entire world is thy form in so far as it is pervaded as its Self by thee whose true nature is knowledge ; therefore those who do not possess that devotion which enables men to view thee as the Self of all, erroneously view this world as consisting only of gods, men, and other beings ; this is the purport of the next jloka, ' this which is seen.' — And it is an error not only to view the world which has its real Self in thee as consisting of gods, men, and so on, but also to consider the Selfs whose true nature is knowledge as being of the nature of material beings such as gods, men, and the like; this is the meaning of the next ^loka, ' this world whose true nature is knowledge.' — Those wise men, on the other hand, who have an insight into the essentially intelligent Self, and whose minds are cleared by devotion — the means of apprehending the Holy one as the universal Self — , they view this entire world with all its manifold bodies — the effects of primeval matter — as thy body — a body the Self of which is constituted by knowledge abiding apart from its world-body ; this is the meaning of the following .yloka : ' But those who possess knowledge/ &c. — If the different dokas were not interpreted in this way, they would be mere unmeaning reiterations ; their constitutive words could not be taken in their primary sense ; and we should come into conflict with the sense of the passages, the subject-matter of the chapter, and the 96 VEDANTA-SUTRAS.
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.
1I ADHYAYA, I PADA, I. abundance, prevailingness, in agreement with Pacini, V, 4, 21, and the meaning is that Brahman prevails in the world in so far as the entire world constitutes its body. The co-ordination of the two words l the world ' and ' He' thus rests on that relation between the two, owing to which the world is the body of Brahman, and Brahman the Self of the world. If, on the other hand, we maintained that the ^astra aims only at inculcating the doctrine of one substance free from all difference, there would be no sense in all those questions and answers, and no sense in an entire jastra devoted to the explanation of that one thing. In that case there would be room for one question only, viz. ' what is the substrate of the erroneous imagination of a world ? ' and for one answer to this question, viz. ' pure consciousness devoid of all distinction ! ' — And if the co-ordination expressed in the clause ' and the world is he ' was meant to set forth the absolute oneness of the world and Brahman, then it could not be held that Brahman possesses all kinds of auspicious qualities, and is opposed to all evil ; Brahman would rather become the abode of all that is impure. All this confirms the conclusion that the co-ordination expressed in that clause is to be understood as directly teaching the relation between a Self and its body. — The ^loka, ' From Vishnu the world has sprung : in him he exists : he is the cause of the subsistence and dissolution of this world : and the world is he* (Vi. Pu. I, 1, 35), states succinctly what a subsequent passage — beginning with ' the highest of the high ' (Vi. Pu. I, 2, 10) — sets forth in detail. Now there the sloka, ' to the unchangeable one' (I, 2, 1), renders homage to the holy Vishnu, who is the highest Brahman in so far as abiding within his own nature, and then the text pro- ceeds to glorify him in his threefold form as Hiraz/yagarbha, Hari, and ^Sankara, as Pradhana, Time, and as the totality of embodied souls in their combined and distributed form. Here the .rioka, ' Him whose essential nature is know- ledge ' (I, 2, 6), describes the aspect of the highest Self in so far as abiding in the state of discrete embodied souls ; the passage cannot therefore be understood as referring to a substance free from all difference. If the j'astra aimed 94 VEDANTA-S^JTRAS.
2If the j'astra aimed 94 VEDANTA-S^JTRAS. at teaching that the erroneous conception of a manifold world has for its substrate a Brahman consisting of non- differenced intelligence, there would be room neither for the objection raised in I, 3, 1 ('How can we attribute agency creative and otherwise to Brahman which is without qualities, unlimited, pure, stainless ? ') nor for the refutation of that objection, ' Because the powers of all things are the objects of (true) knowledge excluding all (bad) reasoning, therefore there belong to Brahman also such essential powers as the power of creating, preserving, and so on, the world ; just as heat essentially belongs to fire1.' In that case the objection would rather be made in the following form : * How can Brahman, which is without qualities, be the agent in the creation, preservation, and so on, of the world ? ' and the answer would be, ' Creation by Brahman is not something real, but something erroneously imagined/ — The purport of the objection as it stands in the text is as follows : ' We observe that action creative and otherwise belongs to beings endowed with qualities such as goodness, and so on, not perfect, and subject to the influence of karman ; how then can agency creative, and so on, be attributed to Brahman which is devoid of qualities, perfect, not under the influence of karman, and incapable of any connexion with action ? ' And the reply is, c There is nothing unreasonable in holding that Brahman as being of the nature described above, and different in kind from all things perceived, should possess manifold powers ; just as fire, which is different in kind from water and all other material substances, possesses the quality of heat and other qualities/ The ^lokas also, which begin with the words ' Thou alone art real' (Vi. Pu. I, 4, 38 ff.), do not assert that the whole world is unreal, but only that, as Brahman is the Self of the world, the latter viewed apart from Brahman is not real. This the text proceeds to confirm, 1 The sense in which this sloka. has to be taken is 'As in ordinary life we ascribe to certain things (e. g. gems, mantras) certain special powers because otherwise the effects they produce •could not be accounted for; so to Brahman also,' &c. I ADHYAYA, I PADA, I. 95
3has to be taken is 'As in ordinary life we ascribe to certain things (e. g. gems, mantras) certain special powers because otherwise the effects they produce •could not be accounted for; so to Brahman also,' &c. I ADHYAYA, I PADA, I. 95 6 thy greatness it is by which all movable and immovable things are pervaded/ This means — because all things movable and immovable are pervaded by thee, therefore all this world has thee for its Self, and hence ' there is none other than thee/ and thus thou being the Self of all art alone real. Such being the doctrine intended to be set forth, the text rightly says, ' this all-pervasiveness of thine is thy greatness ' ; otherwise it would have to say, * it is thy error.' Were this latter view intended, words such as * Lord of the world/ ' thou/ &c, could not, moreover, be taken in their direct sense, and there would arise a con- tradiction with the subject-matter of the entire chapter, viz. the praise of the Holy one who in the form of a mighty boar had uplifted in play the entire earth. — Because this entire world is thy form in so far as it is pervaded as its Self by thee whose true nature is knowledge ; therefore those who do not possess that devotion which enables men to view thee as the Self of all, erroneously view this world as consisting only of gods, men, and other beings ; this is the purport of the next jloka, ' this which is seen.' — And it is an error not only to view the world which has its real Self in thee as consisting of gods, men, and so on, but also to consider the Selfs whose true nature is knowledge as being of the nature of material beings such as gods, men, and the like; this is the meaning of the next ^loka, ' this world whose true nature is knowledge.' — Those wise men, on the other hand, who have an insight into the essentially intelligent Self, and whose minds are cleared by devotion — the means of apprehending the Holy one as the universal Self — , they view this entire world with all its manifold bodies — the effects of primeval matter — as thy body — a body the Self of which is constituted by knowledge abiding apart from its world-body ; this is the meaning of the following .yloka : ' But those who possess knowledge/ &c. — If the different dokas were not interpreted in this way, they would be mere unmeaning reiterations ; their constitutive words could not be taken in their primary sense ; and we should come into conflict with the sense of the passages, the subject-matter of the chapter, and the 96 VEDANTA-SUTRAS.
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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