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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. Analogously another scriptural passage says ' He who knows both knowledge and non-knowledge together, over- coming death by non-knowledge reaches the Immortal through knowledge' (ts. Up. 11). Here the term 'non- knowledge' denotes the works enjoined on the different castes and a^ramas ; and the meaning of the text is that, having discarded by such works death, i.e. the previous works antagonistic to the origination of knowledge, a man reaches the Immortal, i.e. Brahman, through knowledge. The non-knowledge of which this passage speaks as being the means of overcoming death can only mean that which is other than knowledge, viz. prescribed works. The word has the same sense in the following passage : ' Firm in traditional knowledge he offered many sacrifices, leaning on the knowledge of Brahman, so as to pass beyond death by non-knowledge' (Vi. Pu. VI, 6, 12). — Antagonistic to knowledge (as said above) are all good and evil actions, and hence — as equally giving rise to an undesirable result — they may both be designated as evil. They stand in the way of the origination of knowledge in so far as they strengthen the elements of passion and darkness which are antagonistic to the element of goodness which is the cause of the rise of knowledge. That evil works stand in the way of such origination, the following scriptural text declares : 'He makes him whom he wishes to lead down from these worlds do an evil deed' (Ka. Up. Ill, 8). That passion and darkness veil the knowledge of truth while goodness on the other hand gives rise to it, the Divine one has declared himself, in the passage ' From goodness springs knowledge' (Bha. Gi. XIV, 17). Hence, in order that I ADHYAYA, I PADA, I. 19
2Up. Ill, 8). That passion and darkness veil the knowledge of truth while goodness on the other hand gives rise to it, the Divine one has declared himself, in the passage ' From goodness springs knowledge' (Bha. Gi. XIV, 17). Hence, in order that I ADHYAYA, I PADA, I. 19 knowledge may arise, evil works have to be got rid of, and this is effected by the performance of acts of religious duty not aiming at some immediate result (such as the heavenly world and the like) ; according to the text ' by works of religious duty he discards all evil/ Knowledge which is the means of reaching Brahman, thus requires the works prescribed for the different dramas ; and hence the systematic enquiry into works (i. e. the Purva Mima/^sa) — from which we ascertain the nature of the works required and also the transitoriness and limitation of the fruits of mere works— forms a necessary antecedent to the systematic enquiry into Brahman. Moreover the discrimination of permanent and non-permanent things, &c. (i. e. the tetrad of 'means' mentioned above, p. n) cannot be accom- plished without the study of the Mima^sa ; for unless we ascertain all the distinctions of fruits of works, means, modes of procedure and qualification (on the part of the agent) we can hardly understand the true nature of works, their fruits, the transitoriness or non-transitoriness of the latter, the permanence of the Self, and similar matters. That those conditions (viz. nityanityavastuviveka, jama, dama, &c.) are ' means ' must be determined on the basis of viniyoga ('application' which determines the relation of principal and subordinate matters — angin and anga) ; and this viniyoga which depends on direct scriptural state- ment (miti), inferential signs (linga), and so on, is treated of in the third book of the Purva MimaMsa-sutras. And further we must, in this connexion, consider also the meditations on the Udgitha and similar things— which, although aiming at the success of works, are of the nature of reflections on Brahman (which is viewed in them under various forms) — and as such have reference to knowledge of Brahman. Those works also (with which these meditations are connected) aim at no special results of their own, and produce and help to perfect the knowledge of Brahman : they are therefore particularly connected with the enquiry into Brahman. And that these meditations presuppose an understanding of the nature of works is admitted by every one. C 2 20 VEDANTA-sftTRAS. THE GREAT PtTRVAPAKSHA. The only Reality is Brahman. Brahman, which is pure intelligence and opposed to all difference, constitutes the only reality ; and everything else, i. e. the plurality of manifold knowing subjects, objects of knowledge, and acts of knowledge depending on those two, is only imagined on (or 'in') that Brahman, and is essentially false.
3e. the plurality of manifold knowing subjects, objects of knowledge, and acts of knowledge depending on those two, is only imagined on (or 'in') that Brahman, and is essentially false. ' In the beginning, my dear, there was that only which is, one only without a second* (Kh. Up. VI, 2, i) ; 'The higher knowledge is that by which the Indestructible is apprehended' (Mu. Up. I, i, 5) ; 'That which cannot be seen nor seized, which has no eyes nor ears, no hands nor feet, the permanent, the all-pervading, the most subtle, the imperishable which the wise regard as the source of all beings' (Mu. Up. 1, 1, 6) ; ' The True, knowledge, the Infinite is Brahman ' (Taitt. Up. II, 1) ; ' He who is without parts, without actions, tranquil, without fault, without taint ' (Svet Up. VI, 19); 'By whom it is not thought, by him it is thought; he by whom it is thought knows it not. It is not known by those who know it, known by those who do not know it' (Ke. Up. II, 3); 'Thou mayest not see the seer of sight ; thou mayest not think the thinker of thought ' (Br*. Up. Ill, 4, 2) ; ' Bliss is Brahman ' (Taitt. Up. III, 6, 1); 'All this is that Self' (Brz. Up. IV, 5, 7); ' There is here no diversity whatever' (Br/. Up. IV, 4, 19) ; 'From death to death goes he who sees any difference here' (Ka. Up. II, 4, 10); 'For where there is duality as it were, there one sees the other ' ; ' but where the Self has become all of him, by what means, and whom, should he see ? by what means, and whom, should he know ? ' (Br/. Up. IV, 5, 15) ; ' the effect is a name merely which has its origin in speech ; the truth is that (the thing made of clay) is clay merely' (Kh. Up. VI, 1, 4); 'for if he makes but the smallest distinction in it there is fear for him ' (Taitt. Up. II, 7); — the two following Vedanta-sutras : III, 2, 11 ; III, 2, 3 — the following passages from the Vish^u-pura^a : I ADHYAYA, I PADA, I. 21
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.
1The 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. Analogously another scriptural passage says ' He who knows both knowledge and non-knowledge together, over- coming death by non-knowledge reaches the Immortal through knowledge' (ts. Up. 11). Here the term 'non- knowledge' denotes the works enjoined on the different castes and a^ramas ; and the meaning of the text is that, having discarded by such works death, i.e. the previous works antagonistic to the origination of knowledge, a man reaches the Immortal, i.e. Brahman, through knowledge. The non-knowledge of which this passage speaks as being the means of overcoming death can only mean that which is other than knowledge, viz. prescribed works. The word has the same sense in the following passage : ' Firm in traditional knowledge he offered many sacrifices, leaning on the knowledge of Brahman, so as to pass beyond death by non-knowledge' (Vi. Pu. VI, 6, 12). — Antagonistic to knowledge (as said above) are all good and evil actions, and hence — as equally giving rise to an undesirable result — they may both be designated as evil. They stand in the way of the origination of knowledge in so far as they strengthen the elements of passion and darkness which are antagonistic to the element of goodness which is the cause of the rise of knowledge. That evil works stand in the way of such origination, the following scriptural text declares : 'He makes him whom he wishes to lead down from these worlds do an evil deed' (Ka. Up. Ill, 8). That passion and darkness veil the knowledge of truth while goodness on the other hand gives rise to it, the Divine one has declared himself, in the passage ' From goodness springs knowledge' (Bha. Gi. XIV, 17). Hence, in order that I ADHYAYA, I PADA, I. 19
2Up. Ill, 8). That passion and darkness veil the knowledge of truth while goodness on the other hand gives rise to it, the Divine one has declared himself, in the passage ' From goodness springs knowledge' (Bha. Gi. XIV, 17). Hence, in order that I ADHYAYA, I PADA, I. 19 knowledge may arise, evil works have to be got rid of, and this is effected by the performance of acts of religious duty not aiming at some immediate result (such as the heavenly world and the like) ; according to the text ' by works of religious duty he discards all evil/ Knowledge which is the means of reaching Brahman, thus requires the works prescribed for the different dramas ; and hence the systematic enquiry into works (i. e. the Purva Mima/^sa) — from which we ascertain the nature of the works required and also the transitoriness and limitation of the fruits of mere works— forms a necessary antecedent to the systematic enquiry into Brahman. Moreover the discrimination of permanent and non-permanent things, &c. (i. e. the tetrad of 'means' mentioned above, p. n) cannot be accom- plished without the study of the Mima^sa ; for unless we ascertain all the distinctions of fruits of works, means, modes of procedure and qualification (on the part of the agent) we can hardly understand the true nature of works, their fruits, the transitoriness or non-transitoriness of the latter, the permanence of the Self, and similar matters. That those conditions (viz. nityanityavastuviveka, jama, dama, &c.) are ' means ' must be determined on the basis of viniyoga ('application' which determines the relation of principal and subordinate matters — angin and anga) ; and this viniyoga which depends on direct scriptural state- ment (miti), inferential signs (linga), and so on, is treated of in the third book of the Purva MimaMsa-sutras. And further we must, in this connexion, consider also the meditations on the Udgitha and similar things— which, although aiming at the success of works, are of the nature of reflections on Brahman (which is viewed in them under various forms) — and as such have reference to knowledge of Brahman. Those works also (with which these meditations are connected) aim at no special results of their own, and produce and help to perfect the knowledge of Brahman : they are therefore particularly connected with the enquiry into Brahman. And that these meditations presuppose an understanding of the nature of works is admitted by every one. C 2 20 VEDANTA-sftTRAS. THE GREAT PtTRVAPAKSHA. The only Reality is Brahman. Brahman, which is pure intelligence and opposed to all difference, constitutes the only reality ; and everything else, i. e. the plurality of manifold knowing subjects, objects of knowledge, and acts of knowledge depending on those two, is only imagined on (or 'in') that Brahman, and is essentially false.
3e. the plurality of manifold knowing subjects, objects of knowledge, and acts of knowledge depending on those two, is only imagined on (or 'in') that Brahman, and is essentially false. ' In the beginning, my dear, there was that only which is, one only without a second* (Kh. Up. VI, 2, i) ; 'The higher knowledge is that by which the Indestructible is apprehended' (Mu. Up. I, i, 5) ; 'That which cannot be seen nor seized, which has no eyes nor ears, no hands nor feet, the permanent, the all-pervading, the most subtle, the imperishable which the wise regard as the source of all beings' (Mu. Up. 1, 1, 6) ; ' The True, knowledge, the Infinite is Brahman ' (Taitt. Up. II, 1) ; ' He who is without parts, without actions, tranquil, without fault, without taint ' (Svet Up. VI, 19); 'By whom it is not thought, by him it is thought; he by whom it is thought knows it not. It is not known by those who know it, known by those who do not know it' (Ke. Up. II, 3); 'Thou mayest not see the seer of sight ; thou mayest not think the thinker of thought ' (Br*. Up. Ill, 4, 2) ; ' Bliss is Brahman ' (Taitt. Up. III, 6, 1); 'All this is that Self' (Brz. Up. IV, 5, 7); ' There is here no diversity whatever' (Br/. Up. IV, 4, 19) ; 'From death to death goes he who sees any difference here' (Ka. Up. II, 4, 10); 'For where there is duality as it were, there one sees the other ' ; ' but where the Self has become all of him, by what means, and whom, should he see ? by what means, and whom, should he know ? ' (Br/. Up. IV, 5, 15) ; ' the effect is a name merely which has its origin in speech ; the truth is that (the thing made of clay) is clay merely' (Kh. Up. VI, 1, 4); 'for if he makes but the smallest distinction in it there is fear for him ' (Taitt. Up. II, 7); — the two following Vedanta-sutras : III, 2, 11 ; III, 2, 3 — the following passages from the Vish^u-pura^a : I ADHYAYA, I PADA, I. 21
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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