Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Up. VII, 26, 2). Such remembrance is of I ADHYAYA, I PADA, I. 1 5 the same character (form) as seeing (intuition); for the passage quoted has the same purport as the following one, ' The fetter of the heart is broken, all doubts are solved, and all the works of that man perish when he has been seen who is high and low' (Mu. Up. II, 3, 8). And this being so, we conclude that the passage * the Self is to be seen ' teaches that ' Meditation ' has the character of ' see- ing' or 'intuition.' And that remembrance has the character of ' seeing ' is due to the element of imagination (representation) which prevails in it. All this has been set forth at length by the Vakyakara. ' Knowledge (vedana) means meditation (upasana), scripture using the word in that sense ' ; i. e. in all Upanishads that knowledge which is enjoined as the means of final release is Meditation. The Vakyakara then propounds a purvapaksha (prima facie view), ' Once he is to make the meditation, the matter enjoined by scripture being accomplished thereby, as in the case of the praya^as and the like ' ; and then sums up against this in the words ' but (meditation) is established on account of the term meditation' ; that means — know- ledge repeated more than once (i.e. meditation) is deter- mined to be the means of Release. — The Vakyakara then goes on ' Meditation is steady remembrance, on the ground of observation and statement.' That means — this know- ledge, of the form of meditation, and repeated more than once, is of the nature of steady remembrance. Such remembrance has been declared to be of the character of ' seeing,' and this character of seeing consists in its possessing the character of immediate presentation (pratyakshata). With reference to remembrance, which thus acquires the character of immediate presentation and is the means of final release, scripture makes a further determina- tion, viz. in the passage Ka. Up. II, 23, 'That Self cannot be gained by the study of the Veda (" reflection "), nor by thought (" meditation "), nor by much hearing. Whom the Self chooses, by him it may be gained ; to him the Self reveals its being.' This text says at first that mere hear- ing, reflection, and meditation do not suffice to gain the Self, and then declares, * Whom the Self chooses, by him 1 6 vedanta-s6tras.
2Whom the Self chooses, by him it may be gained ; to him the Self reveals its being.' This text says at first that mere hear- ing, reflection, and meditation do not suffice to gain the Self, and then declares, * Whom the Self chooses, by him 1 6 vedanta-s6tras. it may be gained.' Now a c chosen ' one means a most beloved person ; the relation being that he by whom that Self is held most dear is most dear to the Self. That the Lord (bhagavan) himself endeavours that this most beloved person should gain the Self, he himself declares in the following words, ' To those who are constantly devoted and worship with love I give that knowledge by which they reach me ' (Bha. Gi. X, 10), and ' To him who has know- ledge I am dear above all things, and he is dear to me ' (VII, 17). Hence, he who possesses remembrance, marked by the character of immediate presentation (sakshatkara), and which itself is dear above all things since the object remembered is such ; he, we say, is chosen by the highest Self, and by him the highest Self is gained. Steady remembrance of this kind is designated by the word ' devotion ' (bhakti) ; for this term has the same meaning as upasana (meditation). For this reason scripture and smrtti agree in making the following declarations, ' A man knowing him passes over death ' (5vet. Up. Ill, 8) ; ' Know- ing him thus he here becomes immortal' (Taitt. Ar. Ill, 12,7) ; * Neither by the Vedas, nor by austerities, nor by gifts, nor by sacrifice can I be so seen as thou hast seen me. But by devotion exclusive I may in this form be known and seen in truth, O Ar^una, and also be entered into ' (Bha. Gi. XI, 53, 54) ; ' That highest Person, O Partha, may be obtained by exclusive devotion ' (VIII, 22). That of such steady remembrance sacrifices and so on are means will be declared later on (Ve. Su. Ill, 4, 26). Although sacrifices and the like are enjoined with a view to the origination of knowledge (in accordance with the passage 'They desire to know/ Brz. Up. IV, 4, 22), it is only knowledge in the form of meditation which — being daily practised, constantly improved by repetition, and continued up to death — is the means of reaching Brahman, and hence all the works connected with the different conditions of life are to be performed throughout life only for the purpose of originating such knowledge. This the Sutrak&ra declares in Ve. Su. IV, 1, 12; 16; III, 4,33, and other places. The Vakyak&ra also declares that I ADHYAYA, I PADA, I. I 7
3This the Sutrak&ra declares in Ve. Su. IV, 1, 12; 16; III, 4,33, and other places. The Vakyak&ra also declares that I ADHYAYA, I PADA, I. I 7 steady remembrance results only from abstention, and so on; his words being * This (viz. steady remembrance = meditation) is obtained through abstention (viveka), freeness of mind (vimoka), repetition (abhy&sa), works (kriya), virtuous conduct (kalya^a), freedom from dejection (ana- vasada), absence of exultation (anuddharsha) ; according to feasibility and scriptural statement.' The Vakyakara also gives definitions of all these terms. Abstention (viveka) means keeping the body clean from all food, impure either owing to species (such as the flesh of certain animals), or abode (such as food belonging to a Kandala. or the like), or accidental cause (such as food into which a hair or the like has fallen). The scriptural passage authorising this point is Kh. Up. VII, 26, 'The food being pure, the mind becomes pure ; the mind being pure, there results steady remembrance.' Freeness of mind (vimoka) means absence of attachment to desires. The authoritative passage here is ' Let him meditate with a calm mind ' (Kh. Up. Ill, 14, 1). Repetition means continued practice. For this point the Bhashya-kara quotes an authoritative text from SnWti, viz. : * Having constantly been absorbed in the thought of that being' (sada tadbhavabhavita^ ; Bha. Gi.VIII, 6). — By 'works' (kriya) is understood the performance, according to one's ability, of the five great sacrifices. The authori- tative passages here are ' This person who performs works is the best of those who know Brahman* (Mu. Up. Ill, 1,4); and 'Him Brahma/zas seek to know by recitation of the Veda, by sacrifice, by gifts, by penance, by fasting ' (Bn. Up. IV, 4, 22). — By virtuous conduct (kalya/zani) are meant truthfulness, honesty, kindness, liberality, gentleness, absence of covetousness. Confirmatory texts are ' By truth he is to be obtained' (Mu. Up. Ill, 1, 5), and 'to them belongs that pure Brahman-world ' (Pr. Up. I, 1 6). — That lowness of spirit or want of cheerfulness which results from unfavourable conditions of place or time and the remem- brance of causes of sorrow, is denoted by the term ' dejec- tion'; the contrary of this is 'freedom from dejection.' The relevant scriptural passage is 'This Self cannot be obtained by one lacking in strength' (Mu. Up. Ill, 2, 4). [48] C 1 8 vedanta-s6tras. — ' Exultation ' is that satisfaction of mind which springs from circumstances opposite to those just mentioned ; the contrary is ' absence of exultation.' Overgreat satisfaction also stands in the way (of meditation). The scriptural passage for this is * Calm, subdued/ &c. (Br/. Up. IV, 4, 23). — What the Vakyakara means to say is therefore that knowledge is realised only through the performance of the duly prescribed works, on the part of a person fulfilling all the enumerated conditions.
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.
1Up. VII, 26, 2). Such remembrance is of I ADHYAYA, I PADA, I. 1 5 the same character (form) as seeing (intuition); for the passage quoted has the same purport as the following one, ' The fetter of the heart is broken, all doubts are solved, and all the works of that man perish when he has been seen who is high and low' (Mu. Up. II, 3, 8). And this being so, we conclude that the passage * the Self is to be seen ' teaches that ' Meditation ' has the character of ' see- ing' or 'intuition.' And that remembrance has the character of ' seeing ' is due to the element of imagination (representation) which prevails in it. All this has been set forth at length by the Vakyakara. ' Knowledge (vedana) means meditation (upasana), scripture using the word in that sense ' ; i. e. in all Upanishads that knowledge which is enjoined as the means of final release is Meditation. The Vakyakara then propounds a purvapaksha (prima facie view), ' Once he is to make the meditation, the matter enjoined by scripture being accomplished thereby, as in the case of the praya^as and the like ' ; and then sums up against this in the words ' but (meditation) is established on account of the term meditation' ; that means — know- ledge repeated more than once (i.e. meditation) is deter- mined to be the means of Release. — The Vakyakara then goes on ' Meditation is steady remembrance, on the ground of observation and statement.' That means — this know- ledge, of the form of meditation, and repeated more than once, is of the nature of steady remembrance. Such remembrance has been declared to be of the character of ' seeing,' and this character of seeing consists in its possessing the character of immediate presentation (pratyakshata). With reference to remembrance, which thus acquires the character of immediate presentation and is the means of final release, scripture makes a further determina- tion, viz. in the passage Ka. Up. II, 23, 'That Self cannot be gained by the study of the Veda (" reflection "), nor by thought (" meditation "), nor by much hearing. Whom the Self chooses, by him it may be gained ; to him the Self reveals its being.' This text says at first that mere hear- ing, reflection, and meditation do not suffice to gain the Self, and then declares, * Whom the Self chooses, by him 1 6 vedanta-s6tras.
2Whom the Self chooses, by him it may be gained ; to him the Self reveals its being.' This text says at first that mere hear- ing, reflection, and meditation do not suffice to gain the Self, and then declares, * Whom the Self chooses, by him 1 6 vedanta-s6tras. it may be gained.' Now a c chosen ' one means a most beloved person ; the relation being that he by whom that Self is held most dear is most dear to the Self. That the Lord (bhagavan) himself endeavours that this most beloved person should gain the Self, he himself declares in the following words, ' To those who are constantly devoted and worship with love I give that knowledge by which they reach me ' (Bha. Gi. X, 10), and ' To him who has know- ledge I am dear above all things, and he is dear to me ' (VII, 17). Hence, he who possesses remembrance, marked by the character of immediate presentation (sakshatkara), and which itself is dear above all things since the object remembered is such ; he, we say, is chosen by the highest Self, and by him the highest Self is gained. Steady remembrance of this kind is designated by the word ' devotion ' (bhakti) ; for this term has the same meaning as upasana (meditation). For this reason scripture and smrtti agree in making the following declarations, ' A man knowing him passes over death ' (5vet. Up. Ill, 8) ; ' Know- ing him thus he here becomes immortal' (Taitt. Ar. Ill, 12,7) ; * Neither by the Vedas, nor by austerities, nor by gifts, nor by sacrifice can I be so seen as thou hast seen me. But by devotion exclusive I may in this form be known and seen in truth, O Ar^una, and also be entered into ' (Bha. Gi. XI, 53, 54) ; ' That highest Person, O Partha, may be obtained by exclusive devotion ' (VIII, 22). That of such steady remembrance sacrifices and so on are means will be declared later on (Ve. Su. Ill, 4, 26). Although sacrifices and the like are enjoined with a view to the origination of knowledge (in accordance with the passage 'They desire to know/ Brz. Up. IV, 4, 22), it is only knowledge in the form of meditation which — being daily practised, constantly improved by repetition, and continued up to death — is the means of reaching Brahman, and hence all the works connected with the different conditions of life are to be performed throughout life only for the purpose of originating such knowledge. This the Sutrak&ra declares in Ve. Su. IV, 1, 12; 16; III, 4,33, and other places. The Vakyak&ra also declares that I ADHYAYA, I PADA, I. I 7
3This the Sutrak&ra declares in Ve. Su. IV, 1, 12; 16; III, 4,33, and other places. The Vakyak&ra also declares that I ADHYAYA, I PADA, I. I 7 steady remembrance results only from abstention, and so on; his words being * This (viz. steady remembrance = meditation) is obtained through abstention (viveka), freeness of mind (vimoka), repetition (abhy&sa), works (kriya), virtuous conduct (kalya^a), freedom from dejection (ana- vasada), absence of exultation (anuddharsha) ; according to feasibility and scriptural statement.' The Vakyakara also gives definitions of all these terms. Abstention (viveka) means keeping the body clean from all food, impure either owing to species (such as the flesh of certain animals), or abode (such as food belonging to a Kandala. or the like), or accidental cause (such as food into which a hair or the like has fallen). The scriptural passage authorising this point is Kh. Up. VII, 26, 'The food being pure, the mind becomes pure ; the mind being pure, there results steady remembrance.' Freeness of mind (vimoka) means absence of attachment to desires. The authoritative passage here is ' Let him meditate with a calm mind ' (Kh. Up. Ill, 14, 1). Repetition means continued practice. For this point the Bhashya-kara quotes an authoritative text from SnWti, viz. : * Having constantly been absorbed in the thought of that being' (sada tadbhavabhavita^ ; Bha. Gi.VIII, 6). — By 'works' (kriya) is understood the performance, according to one's ability, of the five great sacrifices. The authori- tative passages here are ' This person who performs works is the best of those who know Brahman* (Mu. Up. Ill, 1,4); and 'Him Brahma/zas seek to know by recitation of the Veda, by sacrifice, by gifts, by penance, by fasting ' (Bn. Up. IV, 4, 22). — By virtuous conduct (kalya/zani) are meant truthfulness, honesty, kindness, liberality, gentleness, absence of covetousness. Confirmatory texts are ' By truth he is to be obtained' (Mu. Up. Ill, 1, 5), and 'to them belongs that pure Brahman-world ' (Pr. Up. I, 1 6). — That lowness of spirit or want of cheerfulness which results from unfavourable conditions of place or time and the remem- brance of causes of sorrow, is denoted by the term ' dejec- tion'; the contrary of this is 'freedom from dejection.' The relevant scriptural passage is 'This Self cannot be obtained by one lacking in strength' (Mu. Up. Ill, 2, 4). [48] C 1 8 vedanta-s6tras. — ' Exultation ' is that satisfaction of mind which springs from circumstances opposite to those just mentioned ; the contrary is ' absence of exultation.' Overgreat satisfaction also stands in the way (of meditation). The scriptural passage for this is * Calm, subdued/ &c. (Br/. Up. IV, 4, 23). — What the Vakyakara means to say is therefore that knowledge is realised only through the performance of the duly prescribed works, on the part of a person fulfilling all the enumerated conditions.
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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