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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
199 way as the magnet attracts the iron ' (Vi. Pu. VI, 7, 30). Here the phrase ' leads him towards his own being ' means * imparts to him a nature like his own ' (not ' completely identifies him with itself ') ; for the attracted body does not become essentially one with the body attracting. The same view will be set forth by the Sutrakara in IV, 4, 17; 31, and I, 3, 2,. The Vritti also says (with reference to Su. IV, 4, 17) 'with the exception of the business of the world (the individual soul in the state of release) is equal (to the highest Self) through light ' ; and the author of the Drami^abhashya says, ' Owing to its equality (sayu^ya) with the divinity the disembodied soul effects all things, like the divinity.' The following scrip- tural texts establish the same view, 'Those who depart from hence, after having known the Self and those true desires, for them there is freedom in all the worlds' (Kk. Up. VIII, 1, 6); 'He who knows Brahman reaches the Highest' (Taitt. Up. II, 1) ; 'He obtains all desires together with the intelligent Brahman' (Taitt. Up. II, 1,1);' Having reached the Self which consists of bliss, he wanders about in these worlds having as much food and assuming as many forms as he likes ' (Taitt. Up. Ill, 10, 5) ; ' There he moves about ' (Kh. Up. VIII, is, 3) ; ' For he is flavour ; for only after having perceived a flavour can any one perceive pleasure ' (Taitt. Up. II, 7) ; 'As the flowing rivers go to their setting in the sea, losing name and form ; thus he who knows, freed from name and form, goes to the divine Person who is higher than the high' (Mu. Up. Ill, 2, 8) ; ' He who knows, shaking off good and evil, reaches the highest oneness, free from stain' (Mu. Up. Ill, 1, 3). The objects of meditation in all the vidyas which refer to the highest Brahman, are Brahman viewed as having qualities, and the fruit of all those meditations. For this reason the author of the Sutras declares that there is option among the different vidyas — cp. Ve. Su. Ill, 3, 11 ; III, 3, 59. In the same way the Vakyakara teaches that the qualified Brahman only is the object of meditation, and that there is option of vidyas ; where he says ' (Brahman) connected (with qualities), since the meditation refer to its H 2 . . . IOO VEDANTA-S^JTRAS.
2Ve. Su. Ill, 3, 11 ; III, 3, 59. In the same way the Vakyakara teaches that the qualified Brahman only is the object of meditation, and that there is option of vidyas ; where he says ' (Brahman) connected (with qualities), since the meditation refer to its H 2 . . . IOO VEDANTA-S^JTRAS. qualities. ' The same view is expressed by the Bhashya- kara in the passage beginning ' Although he who bases himself on the knowledge of Being.' — Texts such as { He knows Brahman, he becomes Brahman' (Mu. Up. Ill, 2, 9) have the same purport, for they must be taken in con- nexion with the other texts (referring to the fate of him who knows) such as ' Freed from name and form he goes to the divine Person who is higher than the high ' ; ' Free from stain he reaches the highest oneness ' (Mu. Up. Ill, 2, 8 ; III, 1,3); c Having approached the highest light he manifests himself in his own shape ' (Kh. Up. VIII, 3, 4). Of him who has freed himself from his ordinary name and form, and all the distinctions founded thereon, and has assumed the uniform character of intelligence, it may be said that he is of the character of Brahman. — Our Pura;za also propounds the same view. The jloka (VI, 7, 91), c Knowledge is the means to obtain what is to be obtained, viz. the highest Brahman : the Self is to be obtained, freed from all kinds of imagination,' states that that Self which through meditation on Brahman, is freed from all imagina- tion so as to be like Brahman, is the object to be attained. (The three forms of imagination to be got rid of are so- called karma-bhavana, brahma-bhavana and a combination of the two. See Vi. Pu. VI, 7.) The text then goes on, ' The embodied Self is the user of the instrument, know- ledge is its instrument; having accomplished Release — whereby his object is attained — -he may leave off.' This means that the Devotee is to practise meditation on the highest Brahman until it has accomplished its end, viz. the attainment of the Self free from all imagination. — The text continues, ' Having attained the being of its being, then he is non-different from the highest Self; his differ- ence is founded on Nescience only.' This jloka describes the state of the released soul. ' Its being ' is the being, viz. the character or nature, of Brahman ; but this does not mean absolute oneness of nature; because in this latter case the second c being ' would be out of place and the jloka would contradict what had been said before. The meaning is : when the soul has attained the nature of I ADHYAYA, I PADA, I. IOI
3The meaning is : when the soul has attained the nature of I ADHYAYA, I PADA, I. IOI Brahman, i. e. when it has freed itself from all false imagina- tion, then it is non-different from the highest Self. This non-difference is due to the soul, as well as the highest Self, having the essential nature of uniform intelligence. The difference of the soul — presenting itself as the soul of a god, a man, &c. — from the highest Self is not due to its essential nature, but rests on the basis of Nescience in the form of work : when through meditation on Brahman this basis is destroyed, the difference due to it comes to an end, and the soul no longer differs from the highest Self. So another text says, ' The difference of things of one nature is due to the investing agency of outward works ; when the difference of gods, men, &c, is destroyed, it has no longer any invest- ing power' (Vi. Pu. II, 14, 33). — The text then adds a further explanation, ' when the knowledge which gives rise to manifold difference is completely destroyed, who then will produce difference that has no real existence?' The manifold difference is the distinction of gods, men, animals, and inanimate things : compare the saying of .Saunaka : f this fourfold distinction is founded on false know- ledge.' The Self has knowledge for its essential nature ; when Nescience called work — which is the cause of the manifold distinctions of gods, men, &c. — has been com- pletely destroyed through meditation on the highest Brahman, who then will bring about the distinction of gods, &c, from the highest Self — a distinction which in the absence of a cause cannot truly exist. — That Nescience is called karman (work) is stated in the same chapter of the Pura/za (st. 61 — avidya karmasa/^£7za). The passage in the Bhagavad Gita, ' Know me to be the kshetra^/za ' (XIII, 2), teaches the oneness of all in so far as the highest Self is the inward ruler of all ; taken in any other sense it would be in conflict with other texts, such as ' All creatures are the Perishable, the unchanging soul is the Imperishable ; but another is the highest Person' (Bha. Gi. XV, 16). In other places the Divine one declares that as inward Ruler he is the Self of all : ' The Lord dwells in the heart of all creatures' (XVIII, 61), and 'I dwell within the heart of all ' (XV, 15), and CI am the 1 02 vedanta-s6tr 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.
199 way as the magnet attracts the iron ' (Vi. Pu. VI, 7, 30). Here the phrase ' leads him towards his own being ' means * imparts to him a nature like his own ' (not ' completely identifies him with itself ') ; for the attracted body does not become essentially one with the body attracting. The same view will be set forth by the Sutrakara in IV, 4, 17; 31, and I, 3, 2,. The Vritti also says (with reference to Su. IV, 4, 17) 'with the exception of the business of the world (the individual soul in the state of release) is equal (to the highest Self) through light ' ; and the author of the Drami^abhashya says, ' Owing to its equality (sayu^ya) with the divinity the disembodied soul effects all things, like the divinity.' The following scrip- tural texts establish the same view, 'Those who depart from hence, after having known the Self and those true desires, for them there is freedom in all the worlds' (Kk. Up. VIII, 1, 6); 'He who knows Brahman reaches the Highest' (Taitt. Up. II, 1) ; 'He obtains all desires together with the intelligent Brahman' (Taitt. Up. II, 1,1);' Having reached the Self which consists of bliss, he wanders about in these worlds having as much food and assuming as many forms as he likes ' (Taitt. Up. Ill, 10, 5) ; ' There he moves about ' (Kh. Up. VIII, is, 3) ; ' For he is flavour ; for only after having perceived a flavour can any one perceive pleasure ' (Taitt. Up. II, 7) ; 'As the flowing rivers go to their setting in the sea, losing name and form ; thus he who knows, freed from name and form, goes to the divine Person who is higher than the high' (Mu. Up. Ill, 2, 8) ; ' He who knows, shaking off good and evil, reaches the highest oneness, free from stain' (Mu. Up. Ill, 1, 3). The objects of meditation in all the vidyas which refer to the highest Brahman, are Brahman viewed as having qualities, and the fruit of all those meditations. For this reason the author of the Sutras declares that there is option among the different vidyas — cp. Ve. Su. Ill, 3, 11 ; III, 3, 59. In the same way the Vakyakara teaches that the qualified Brahman only is the object of meditation, and that there is option of vidyas ; where he says ' (Brahman) connected (with qualities), since the meditation refer to its H 2 . . . IOO VEDANTA-S^JTRAS.
2Ve. Su. Ill, 3, 11 ; III, 3, 59. In the same way the Vakyakara teaches that the qualified Brahman only is the object of meditation, and that there is option of vidyas ; where he says ' (Brahman) connected (with qualities), since the meditation refer to its H 2 . . . IOO VEDANTA-S^JTRAS. qualities. ' The same view is expressed by the Bhashya- kara in the passage beginning ' Although he who bases himself on the knowledge of Being.' — Texts such as { He knows Brahman, he becomes Brahman' (Mu. Up. Ill, 2, 9) have the same purport, for they must be taken in con- nexion with the other texts (referring to the fate of him who knows) such as ' Freed from name and form he goes to the divine Person who is higher than the high ' ; ' Free from stain he reaches the highest oneness ' (Mu. Up. Ill, 2, 8 ; III, 1,3); c Having approached the highest light he manifests himself in his own shape ' (Kh. Up. VIII, 3, 4). Of him who has freed himself from his ordinary name and form, and all the distinctions founded thereon, and has assumed the uniform character of intelligence, it may be said that he is of the character of Brahman. — Our Pura;za also propounds the same view. The jloka (VI, 7, 91), c Knowledge is the means to obtain what is to be obtained, viz. the highest Brahman : the Self is to be obtained, freed from all kinds of imagination,' states that that Self which through meditation on Brahman, is freed from all imagina- tion so as to be like Brahman, is the object to be attained. (The three forms of imagination to be got rid of are so- called karma-bhavana, brahma-bhavana and a combination of the two. See Vi. Pu. VI, 7.) The text then goes on, ' The embodied Self is the user of the instrument, know- ledge is its instrument; having accomplished Release — whereby his object is attained — -he may leave off.' This means that the Devotee is to practise meditation on the highest Brahman until it has accomplished its end, viz. the attainment of the Self free from all imagination. — The text continues, ' Having attained the being of its being, then he is non-different from the highest Self; his differ- ence is founded on Nescience only.' This jloka describes the state of the released soul. ' Its being ' is the being, viz. the character or nature, of Brahman ; but this does not mean absolute oneness of nature; because in this latter case the second c being ' would be out of place and the jloka would contradict what had been said before. The meaning is : when the soul has attained the nature of I ADHYAYA, I PADA, I. IOI
3The meaning is : when the soul has attained the nature of I ADHYAYA, I PADA, I. IOI Brahman, i. e. when it has freed itself from all false imagina- tion, then it is non-different from the highest Self. This non-difference is due to the soul, as well as the highest Self, having the essential nature of uniform intelligence. The difference of the soul — presenting itself as the soul of a god, a man, &c. — from the highest Self is not due to its essential nature, but rests on the basis of Nescience in the form of work : when through meditation on Brahman this basis is destroyed, the difference due to it comes to an end, and the soul no longer differs from the highest Self. So another text says, ' The difference of things of one nature is due to the investing agency of outward works ; when the difference of gods, men, &c, is destroyed, it has no longer any invest- ing power' (Vi. Pu. II, 14, 33). — The text then adds a further explanation, ' when the knowledge which gives rise to manifold difference is completely destroyed, who then will produce difference that has no real existence?' The manifold difference is the distinction of gods, men, animals, and inanimate things : compare the saying of .Saunaka : f this fourfold distinction is founded on false know- ledge.' The Self has knowledge for its essential nature ; when Nescience called work — which is the cause of the manifold distinctions of gods, men, &c. — has been com- pletely destroyed through meditation on the highest Brahman, who then will bring about the distinction of gods, &c, from the highest Self — a distinction which in the absence of a cause cannot truly exist. — That Nescience is called karman (work) is stated in the same chapter of the Pura/za (st. 61 — avidya karmasa/^£7za). The passage in the Bhagavad Gita, ' Know me to be the kshetra^/za ' (XIII, 2), teaches the oneness of all in so far as the highest Self is the inward ruler of all ; taken in any other sense it would be in conflict with other texts, such as ' All creatures are the Perishable, the unchanging soul is the Imperishable ; but another is the highest Person' (Bha. Gi. XV, 16). In other places the Divine one declares that as inward Ruler he is the Self of all : ' The Lord dwells in the heart of all creatures' (XVIII, 61), and 'I dwell within the heart of all ' (XV, 15), and CI am the 1 02 vedanta-s6tr 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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