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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(Vi. Pu. I, 2, 50 ; 52). This tripartiteness of the elements the Sutrakara also de- 1 20 VEDANTA-sftTRAS. clares (Ve. Su. Ill, 1, 3). For the same reason 5ruti enjoins the use of Putika sprouts when no Soma can be procured ; for, as the Mimawsakas explain, there are in the Putika plant some parts of the Soma plant (Pu. Mi. Su.) ; and for the same reason nivara grains may be used as a substitute for rice grains. That thing is similar to another which contains within itself some part of that other thing ; and Scripture itself has thus stated that in shells, &c, there is contained some silver, and so on. That one thing is called " silver " and another "shell" has its reason in the relative preponderance of one or the other element. We observe that shells are similar to silver ; thus perception itself informs us that some elements of the latter actually exist in the former. Sometimes it happens that owing to a defect of the eye the silver-element only is apprehended, not the shell-element, and then the percipient person, desirous of silver, moves to pick up the shell. If, on the other hand, his eye is free from such defect, he apprehends the shell-element and then refrains from action. Hence the cognition of silver in the shell is a true one. In the same way the relation of one cognition being sublated by another explains itself through the preponderant element, according as the preponderance of the shell- element is apprehended partially or in its totality, and does not therefore depend on one cognition having for its object the false thing and another the true thing. The distinctions made in the practical thought and business of life thus explain themselves on the basis of everything participating in the nature of everything else/ In dreams, again, the divinity creates, in accordance with the merit or demerit of living beings, things of a special nature, subsisting for a certain time only, and perceived only by the individual soul for which they are meant. In agreement herewith Scripture says, with reference to the state of dreaming, ' There are no chariots in that state, no horses, no roads ; then he creates chariots, horses, and roads. There are no delights, no joys, no bliss ; then he creates delights, joys, and bliss. There are no tanks, no lakes, no rivers ; then he creates tanks, lakes, and rivers. I ADHYAYA, I PADA, I. 121
2There are no delights, no joys, no bliss ; then he creates delights, joys, and bliss. There are no tanks, no lakes, no rivers ; then he creates tanks, lakes, and rivers. I ADHYAYA, I PADA, I. 121 For he is the maker ' (Bri. Up. IV, 3, 10). The meaning of this is, that although there are then no chariots, &c, to be perceived by other persons, the Lord creates such things to be perceived by the dreaming person only. * For he is the maker ' ; for such creative agency belongs to him who possesses the wonderful power of making all his wishes and plans to come true. Similarly another passage, 'That person who is awake in those who are asleep, shaping one lovely sight after another, that indeed is the Bright, that is Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond it' (Ka. Up. II, 5, 8). — The Sutrakara also, after having in two Sutras (III, 2, 1 ; i) stated the hypothesis of the individual soul creating the objects appearing in dreams, finally decides that that wonderful creation is produced by the Lord for the benefit of the individual dreamer; for the reason that as long as the individual soul is in the sa^sara state, its true nature — comprising the power of making its wishes to come true — is not fully manifested, and hence it cannot practically exercise that power. The last clause of the Ka/& text (' all worlds are contained in it,' &c.) clearly shows that the highest Self only is the creator meant. That the dreaming person who lies in his chamber should go in his body to other countries and experience various results of his merit or demerit — being at one time crowned a king, having at another time his head cut off, and so on — is possible in so far as there is created for him another body in every way resembling the body resting on the bed. The case of the white shell being seen as yellow, explains itself as follows. The visual rays issuing from the eye are in contact with the bile contained in the eye, and thereupon enter into conjunction with the shell ; the result is that the whiteness belonging to the shell is overpowered by the yellowness of the bile, and hence not apprehended ; the shell thus appears yellow, just as if it were gilt. The bile and its yellowness is, owing to its exceeding tenuity, not perceived by the bystanders ; but thin though it be it is apprehended by the person suffering from jaundice. 12 2 vedanta-s6tras.
3The bile and its yellowness is, owing to its exceeding tenuity, not perceived by the bystanders ; but thin though it be it is apprehended by the person suffering from jaundice. 12 2 vedanta-s6tras. to whom it is very near, in so far as it issues from his own eye, and through the mediation of the visual rays, aided by the action of the impression produced on the mind by that apprehension, it is apprehended even in the distant object, viz. the shell. — In an analogous way the crystal which is placed near the rose is apprehended as red, for it is over- powered by the brilliant colour of the rose ; the brilliancy of the rose is perceived in a more distinct way owing to its close conjunction with the transparent substance of the crystal. — In the same way the cognition of water in the mirage is true. There always exists water in connexion with light and earth ; but owing to some defect of the eye of the perceiving person, and to the mysterious in- fluence of merit and demerit, the light and the earth are not apprehended, while the water is apprehended. — In the case again of the firebrand swung round rapidly,' its appearance as a fiery wheel explains itself through the circumstance that moving very rapidly it is in conjunction with all points of the circle described without our being able to apprehend the intervals. The case is analogous to that of the perception of a real wheel ; but there is the difference that in the case of the wheel no intervals are apprehended, because there are none ; while in the case of the firebrand none are apprehended owing to the rapidity of the movement. But in the latter case also the cognition is true. — Again, in the case of mirrors and similar reflecting surfaces the perception of one's own face is likewise true. The fact is that the motion of the visual rays (proceeding from the eye towards the mirror) is reversed (reflected) by the mirror, and that thus those rays apprehend the person's own face, subsequently to the apprehension of the surface of the mirror ; and as in this case also, owing to the rapidity of the process, there is no apprehension of any interval (between the mirror and the face), the face presents itself as being in the mirror. — In the case of one direction being mistaken for another (as when a person thinks the south to be where the north is), the fact is that, owing to the unseen principle (i. e. merit or demerit), the direction which actually exists in the other direction (for a point I ADHYAYA, I PADA, I. I 23
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(Vi. Pu. I, 2, 50 ; 52). This tripartiteness of the elements the Sutrakara also de- 1 20 VEDANTA-sftTRAS. clares (Ve. Su. Ill, 1, 3). For the same reason 5ruti enjoins the use of Putika sprouts when no Soma can be procured ; for, as the Mimawsakas explain, there are in the Putika plant some parts of the Soma plant (Pu. Mi. Su.) ; and for the same reason nivara grains may be used as a substitute for rice grains. That thing is similar to another which contains within itself some part of that other thing ; and Scripture itself has thus stated that in shells, &c, there is contained some silver, and so on. That one thing is called " silver " and another "shell" has its reason in the relative preponderance of one or the other element. We observe that shells are similar to silver ; thus perception itself informs us that some elements of the latter actually exist in the former. Sometimes it happens that owing to a defect of the eye the silver-element only is apprehended, not the shell-element, and then the percipient person, desirous of silver, moves to pick up the shell. If, on the other hand, his eye is free from such defect, he apprehends the shell-element and then refrains from action. Hence the cognition of silver in the shell is a true one. In the same way the relation of one cognition being sublated by another explains itself through the preponderant element, according as the preponderance of the shell- element is apprehended partially or in its totality, and does not therefore depend on one cognition having for its object the false thing and another the true thing. The distinctions made in the practical thought and business of life thus explain themselves on the basis of everything participating in the nature of everything else/ In dreams, again, the divinity creates, in accordance with the merit or demerit of living beings, things of a special nature, subsisting for a certain time only, and perceived only by the individual soul for which they are meant. In agreement herewith Scripture says, with reference to the state of dreaming, ' There are no chariots in that state, no horses, no roads ; then he creates chariots, horses, and roads. There are no delights, no joys, no bliss ; then he creates delights, joys, and bliss. There are no tanks, no lakes, no rivers ; then he creates tanks, lakes, and rivers. I ADHYAYA, I PADA, I. 121
2There are no delights, no joys, no bliss ; then he creates delights, joys, and bliss. There are no tanks, no lakes, no rivers ; then he creates tanks, lakes, and rivers. I ADHYAYA, I PADA, I. 121 For he is the maker ' (Bri. Up. IV, 3, 10). The meaning of this is, that although there are then no chariots, &c, to be perceived by other persons, the Lord creates such things to be perceived by the dreaming person only. * For he is the maker ' ; for such creative agency belongs to him who possesses the wonderful power of making all his wishes and plans to come true. Similarly another passage, 'That person who is awake in those who are asleep, shaping one lovely sight after another, that indeed is the Bright, that is Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond it' (Ka. Up. II, 5, 8). — The Sutrakara also, after having in two Sutras (III, 2, 1 ; i) stated the hypothesis of the individual soul creating the objects appearing in dreams, finally decides that that wonderful creation is produced by the Lord for the benefit of the individual dreamer; for the reason that as long as the individual soul is in the sa^sara state, its true nature — comprising the power of making its wishes to come true — is not fully manifested, and hence it cannot practically exercise that power. The last clause of the Ka/& text (' all worlds are contained in it,' &c.) clearly shows that the highest Self only is the creator meant. That the dreaming person who lies in his chamber should go in his body to other countries and experience various results of his merit or demerit — being at one time crowned a king, having at another time his head cut off, and so on — is possible in so far as there is created for him another body in every way resembling the body resting on the bed. The case of the white shell being seen as yellow, explains itself as follows. The visual rays issuing from the eye are in contact with the bile contained in the eye, and thereupon enter into conjunction with the shell ; the result is that the whiteness belonging to the shell is overpowered by the yellowness of the bile, and hence not apprehended ; the shell thus appears yellow, just as if it were gilt. The bile and its yellowness is, owing to its exceeding tenuity, not perceived by the bystanders ; but thin though it be it is apprehended by the person suffering from jaundice. 12 2 vedanta-s6tras.
3The bile and its yellowness is, owing to its exceeding tenuity, not perceived by the bystanders ; but thin though it be it is apprehended by the person suffering from jaundice. 12 2 vedanta-s6tras. to whom it is very near, in so far as it issues from his own eye, and through the mediation of the visual rays, aided by the action of the impression produced on the mind by that apprehension, it is apprehended even in the distant object, viz. the shell. — In an analogous way the crystal which is placed near the rose is apprehended as red, for it is over- powered by the brilliant colour of the rose ; the brilliancy of the rose is perceived in a more distinct way owing to its close conjunction with the transparent substance of the crystal. — In the same way the cognition of water in the mirage is true. There always exists water in connexion with light and earth ; but owing to some defect of the eye of the perceiving person, and to the mysterious in- fluence of merit and demerit, the light and the earth are not apprehended, while the water is apprehended. — In the case again of the firebrand swung round rapidly,' its appearance as a fiery wheel explains itself through the circumstance that moving very rapidly it is in conjunction with all points of the circle described without our being able to apprehend the intervals. The case is analogous to that of the perception of a real wheel ; but there is the difference that in the case of the wheel no intervals are apprehended, because there are none ; while in the case of the firebrand none are apprehended owing to the rapidity of the movement. But in the latter case also the cognition is true. — Again, in the case of mirrors and similar reflecting surfaces the perception of one's own face is likewise true. The fact is that the motion of the visual rays (proceeding from the eye towards the mirror) is reversed (reflected) by the mirror, and that thus those rays apprehend the person's own face, subsequently to the apprehension of the surface of the mirror ; and as in this case also, owing to the rapidity of the process, there is no apprehension of any interval (between the mirror and the face), the face presents itself as being in the mirror. — In the case of one direction being mistaken for another (as when a person thinks the south to be where the north is), the fact is that, owing to the unseen principle (i. e. merit or demerit), the direction which actually exists in the other direction (for a point I ADHYAYA, I PADA, I. I 23
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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