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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1be united ' teaches that for a man taking his stand upon that teaching there will be Release, i. e. union with Brahman — which is delayed only until this mortal body falls away. If, on the other hand, the text would teach that the non- intelligent Pradhana is the general cause, it could not possibly teach that meditation on this Pradhana being a man's Self is the means towards his Release. A man taking his stand on such meditation rather would on death be united with a non-sentient principle, according to the scriptural saying, ' According as his thought is in this world, so will he be when he has departed this life ' (Kh. Up. Ill, 14, 1). And Scripture, which is more loving than even a thousand parents, cannot possibly teach such union with the Non-sentient, which is acknowledged to be the cause of all the assaults of suffering in its threefold form. Moreover, those who hold the theory of the Pra- dhana being the cause of the world do not themselves maintain that he who takes his stand upon the Pradhana attains final release. The Pradhana is not the cause of the world for the following reason also : 8. And because there is no statement of its having to be set aside. If the word ' Sat ' denoted the Pradhana as the cause of the world, we should expect the text to teach that the idea of having his Self in that ' Sat ' should be set aside by vSvetaketu as desirous of Release ; for that idea would be contrary to Release. So far from teaching this, the text, however, directly inculcates that notion in the words * Thou art that.' — The next Sutra adds a further reason. 9. And on account of the contradiction of the initial statement. The Pradhana's being the cause of the world would imply a contradiction of the initial statement, viz. that through the knowledge of one thing all things are to be known. Now, on the principle of the non-difference of cause and effect, this initial statement can only be fulfilled in that way that I ADHYAYA, I PADA, IO. 205 through the knowledge of the ' Sat/ which is the cause, there is known the entire world, whether sentient or non-sentient, which constitutes the effect. But if the Pradhana were the cause, the aggregate of sentient beings could not be known through it — for sentient beings are not the effect of a non- sentient principle, and there would thus arise a contradic- tion.— The next Sutra supplies a further reason. 10. On account of (the individual soul) going to the Self.
210. On account of (the individual soul) going to the Self. With reference to the ' Sat ' the text says, ' Learn from me the true nature of sleep. When a man sleeps here, he becomes united with the Sat, he is gone to his own (Self). Therefore they say he sleeps (svapiti), because he is gone to his own (sva-apita) ' (Kh. Up. VI, 8, 1). This text desig- nates the soul in the state of deep sleep as having entered into, or being merged or reabsorbed in, the Self. By reabsorption we understand something being merged in its cause. Now the non-intelligent Pradhana cannot be the cause of the intelligent soul ; hence the soul's going to its Self can only mean its going to the, i.e. the universal, Self. The term * individual soul' (^iva) denotes Brahman in so far as having an intelligent substance for its body, Brahman itself constituting the Self ; as we learn from the text referring to the distinction of names and forms. This Brahman, thus called ^iva, is in the state of deep sleep, no less than in that of a general pralaya, free from the invest- ment of names and forms, and is then designated as mere 6 Being ' (sat) ; as the text says, * he is then united with the Sat.* As the soul is in the state of deep sleep free from the investment of name and form, and invested by the intelligent Self only, another text says with reference to the same state, ' Embraced by the intelligent Self he knows nothing that is without, nothing that is within' (Br/. Up. IV, 3, 21). Up to the time of final release there arise in the soul invested by name and form the cognitions of objects different from itself. During deep sleep the souls divest themselves of names and forms, and are embraced by the * Sat ' only ; but in the waking state they again invest them- 2o6 vedanta-sOtras. selves with names and forms, and thus bear corresponding distinctive names and forms. This, other scriptural texts also distinctly declare, * When a man lying in deep sleep sees no dream whatever, he becomes one with that pra/za alone ;■ — from that Self the pra//as proceed, each towards its place' (Ka. Up. Ill, 3); 'Whatever these creatures are here, whether a lion or a wolf or a boar or a gnat or a mosquito, that they become again ' (Kk. Up. VI, 9, 3). — • Hence the term 'Sat' denotes the highest Brahman, the all-knowing highest Lord, the highest Person. Thus the Vrzttikara also says, ' Then he becomes united with the Sat — this is proved by (all creatures) entering into it and coming back out of it.' And Scripture also says, ' Embraced by the intelligent Self/ — The next Sutra gives an additional reason. 1 1 . On account of the uniformity of view.
31 1 . On account of the uniformity of view. ' In the beginning the Self was all this ; there was nothing else whatsoever thinking. He thought, shall I send forth worlds? He sent forth these worlds ' (Ait. Ar. II, 4, 1, 1) ; 1 From that Self sprang ether, from ether air, from air fire, from fire water, from water earth' (Taitt. Up. II, 1); ' From this great Being were breathed forth the /^zg-veda,' &c. — These and similar texts referring to the creation have all the same purport : they all teach us that the Supreme Lord is the cause of the world. We therefore conclude that in the Kk. passage also the Sat, which is said to be the cause of the world, is the Supreme Lord. 12. And because it is directly stated in Scripture. The text of the same Upanishad directly declares that the being denoted by the word ' Sat ' evolves, as the universal Self, names and forms ; is all-knowing, all-powerful, all- embracing ; is free from all evil, &c. ; realises all its wishes and purposes. ' Let me, entering those beings with this living Self, evolve names and forms ' (Kk. Up. VI, 3, 2) ; ' All these creatures have their root in the Sat, they dwell in the Sat, they rest in the Sat' (VI, 8, 4) ; 'All this has that for its Self; it is the True, it is the Self (VI, 8, 7) ; I ADHYAYA, I PADA, 12. 207 ' Whatever there is of him here in the world, and whatever is not, all that is contained within it* (VIII, 1, 3); ' In it all desires are contained. It is the Self free from sin, free from old age, from death and grief, from hunger and thirst, whose wishes come true, whose purposes come true ' (VIII, 1, 5). — And analogously other scriptural texts, ' Of him there is no master in the world, no ruler ; not even a sign of him. He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord ' (6Vet. Up. VI, 9). * The wise one who, having created all forms and having given them names, is calling them by those names' (Taitt. Ar. Ill, 12,7); ' He who entered within is the ruler of all beings, the Self of all' (Taitt. Ar. Ill, 24) ; ' The Self of all, the refuge, the ruler of all, the Lord of the souls ' (Mahanar. Up. XI) ; ' Whatsoever is seen or heard in this world, inside or outside, pervading that all Naraya/za abides5 (Mahanar. Up. XI); 'He is the inner Self of all beings, free from all evil, the divine, the only god Naraya/za.' — These and other texts which declare the world to have sprung from the highest Lord, can in no way be taken as establishing the Pradhana. Hence it remains a settled conclusion that the highest Person, Naraya^a, free from all shadow of imperfection, &c., is the single cause of the whole Universe, and is that Brahman which these Sutras point out as the object of enquiry.
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.
1be united ' teaches that for a man taking his stand upon that teaching there will be Release, i. e. union with Brahman — which is delayed only until this mortal body falls away. If, on the other hand, the text would teach that the non- intelligent Pradhana is the general cause, it could not possibly teach that meditation on this Pradhana being a man's Self is the means towards his Release. A man taking his stand on such meditation rather would on death be united with a non-sentient principle, according to the scriptural saying, ' According as his thought is in this world, so will he be when he has departed this life ' (Kh. Up. Ill, 14, 1). And Scripture, which is more loving than even a thousand parents, cannot possibly teach such union with the Non-sentient, which is acknowledged to be the cause of all the assaults of suffering in its threefold form. Moreover, those who hold the theory of the Pra- dhana being the cause of the world do not themselves maintain that he who takes his stand upon the Pradhana attains final release. The Pradhana is not the cause of the world for the following reason also : 8. And because there is no statement of its having to be set aside. If the word ' Sat ' denoted the Pradhana as the cause of the world, we should expect the text to teach that the idea of having his Self in that ' Sat ' should be set aside by vSvetaketu as desirous of Release ; for that idea would be contrary to Release. So far from teaching this, the text, however, directly inculcates that notion in the words * Thou art that.' — The next Sutra adds a further reason. 9. And on account of the contradiction of the initial statement. The Pradhana's being the cause of the world would imply a contradiction of the initial statement, viz. that through the knowledge of one thing all things are to be known. Now, on the principle of the non-difference of cause and effect, this initial statement can only be fulfilled in that way that I ADHYAYA, I PADA, IO. 205 through the knowledge of the ' Sat/ which is the cause, there is known the entire world, whether sentient or non-sentient, which constitutes the effect. But if the Pradhana were the cause, the aggregate of sentient beings could not be known through it — for sentient beings are not the effect of a non- sentient principle, and there would thus arise a contradic- tion.— The next Sutra supplies a further reason. 10. On account of (the individual soul) going to the Self.
210. On account of (the individual soul) going to the Self. With reference to the ' Sat ' the text says, ' Learn from me the true nature of sleep. When a man sleeps here, he becomes united with the Sat, he is gone to his own (Self). Therefore they say he sleeps (svapiti), because he is gone to his own (sva-apita) ' (Kh. Up. VI, 8, 1). This text desig- nates the soul in the state of deep sleep as having entered into, or being merged or reabsorbed in, the Self. By reabsorption we understand something being merged in its cause. Now the non-intelligent Pradhana cannot be the cause of the intelligent soul ; hence the soul's going to its Self can only mean its going to the, i.e. the universal, Self. The term * individual soul' (^iva) denotes Brahman in so far as having an intelligent substance for its body, Brahman itself constituting the Self ; as we learn from the text referring to the distinction of names and forms. This Brahman, thus called ^iva, is in the state of deep sleep, no less than in that of a general pralaya, free from the invest- ment of names and forms, and is then designated as mere 6 Being ' (sat) ; as the text says, * he is then united with the Sat.* As the soul is in the state of deep sleep free from the investment of name and form, and invested by the intelligent Self only, another text says with reference to the same state, ' Embraced by the intelligent Self he knows nothing that is without, nothing that is within' (Br/. Up. IV, 3, 21). Up to the time of final release there arise in the soul invested by name and form the cognitions of objects different from itself. During deep sleep the souls divest themselves of names and forms, and are embraced by the * Sat ' only ; but in the waking state they again invest them- 2o6 vedanta-sOtras. selves with names and forms, and thus bear corresponding distinctive names and forms. This, other scriptural texts also distinctly declare, * When a man lying in deep sleep sees no dream whatever, he becomes one with that pra/za alone ;■ — from that Self the pra//as proceed, each towards its place' (Ka. Up. Ill, 3); 'Whatever these creatures are here, whether a lion or a wolf or a boar or a gnat or a mosquito, that they become again ' (Kk. Up. VI, 9, 3). — • Hence the term 'Sat' denotes the highest Brahman, the all-knowing highest Lord, the highest Person. Thus the Vrzttikara also says, ' Then he becomes united with the Sat — this is proved by (all creatures) entering into it and coming back out of it.' And Scripture also says, ' Embraced by the intelligent Self/ — The next Sutra gives an additional reason. 1 1 . On account of the uniformity of view.
31 1 . On account of the uniformity of view. ' In the beginning the Self was all this ; there was nothing else whatsoever thinking. He thought, shall I send forth worlds? He sent forth these worlds ' (Ait. Ar. II, 4, 1, 1) ; 1 From that Self sprang ether, from ether air, from air fire, from fire water, from water earth' (Taitt. Up. II, 1); ' From this great Being were breathed forth the /^zg-veda,' &c. — These and similar texts referring to the creation have all the same purport : they all teach us that the Supreme Lord is the cause of the world. We therefore conclude that in the Kk. passage also the Sat, which is said to be the cause of the world, is the Supreme Lord. 12. And because it is directly stated in Scripture. The text of the same Upanishad directly declares that the being denoted by the word ' Sat ' evolves, as the universal Self, names and forms ; is all-knowing, all-powerful, all- embracing ; is free from all evil, &c. ; realises all its wishes and purposes. ' Let me, entering those beings with this living Self, evolve names and forms ' (Kk. Up. VI, 3, 2) ; ' All these creatures have their root in the Sat, they dwell in the Sat, they rest in the Sat' (VI, 8, 4) ; 'All this has that for its Self; it is the True, it is the Self (VI, 8, 7) ; I ADHYAYA, I PADA, 12. 207 ' Whatever there is of him here in the world, and whatever is not, all that is contained within it* (VIII, 1, 3); ' In it all desires are contained. It is the Self free from sin, free from old age, from death and grief, from hunger and thirst, whose wishes come true, whose purposes come true ' (VIII, 1, 5). — And analogously other scriptural texts, ' Of him there is no master in the world, no ruler ; not even a sign of him. He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord ' (6Vet. Up. VI, 9). * The wise one who, having created all forms and having given them names, is calling them by those names' (Taitt. Ar. Ill, 12,7); ' He who entered within is the ruler of all beings, the Self of all' (Taitt. Ar. Ill, 24) ; ' The Self of all, the refuge, the ruler of all, the Lord of the souls ' (Mahanar. Up. XI) ; ' Whatsoever is seen or heard in this world, inside or outside, pervading that all Naraya/za abides5 (Mahanar. Up. XI); 'He is the inner Self of all beings, free from all evil, the divine, the only god Naraya/za.' — These and other texts which declare the world to have sprung from the highest Lord, can in no way be taken as establishing the Pradhana. Hence it remains a settled conclusion that the highest Person, Naraya^a, free from all shadow of imperfection, &c., is the single cause of the whole Universe, and is that Brahman which these Sutras point out as the object of enquiry.
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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