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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Up. Ill, 9, 28), the word 'ananda' denotes the 'anandamaya'; just as vi^ana means the vi^anamaya. It is for the same reason (viz. of dnanda mean- ing the same as anandamaya) that the clause ' he who knows the bliss of Brahman' exhibits Brahman as being connected I ADHYAYA, I PADA, 21. 237 with ananda, and that the further clause ' he who knows this reaches the Self of bliss,' declares the reaching of the Self of bliss to be the fruit of the knowledge of bliss. In the subsequent anuvaka also, in the clauses ' he perceived that food is Brahman,' ' he perceived that breath is Brah- man,' &c. (Ill, 1 ; 2, &c), the words ' food,' ' breath,' and so on, are meant to suggest the Self made of food, the Self made of breath, &c, mentioned in the preceding anuvaka ; and hence also in the clause * he perceived that bliss is Brahman,' the word c bliss ' must be understood to denote the Self of bliss. Hence, in the same anuvaka, the account of the fate after death of the man who knows concludes with the words * having reached the Self of bliss ' (III, 10, 5). It is thus finally proved that the highest Brahman — which in the previous adhikara^a had to be shown to be other than the so-called Pradhana — is also other than the being called individual soul. — This concludes the topic of the anandamaya, A new doubt here presents itself/ — -It must indeed be admitted that such individual souls as possess only a moderate degree of merit are unable to accomplish the creation of the world by their mere wish, to enjoy supreme bliss, to be the cause of fearlessness, and so on ; but why should not beings like Aditya and Pra^apati, whose merit is extraordinarily great, be capable of all this ? — Of this suggestion the next Sutra disposes. 2 1 . The one within (the sun and the eye) ; on account of his qualities being declared. It is said in the .Oandogya : ' Now that person bright as gold, who is seen within the sun, with beard bright as gold and hair bright as gold, golden altogether to the very tips of his nails, whose eyes are like blue lotus ; his name is Ut, for he has risen (udita) above all evil. He also who knows this rises above all evil. Rtk and S&man are his joints. — So much with reference to the devas. — Now with reference to the body. — -Now that person who is seen within the eye, he is Rik, he is Saman, Uktha, Ya^us, Brahman. The form of this person (in the eye) is the same as of that person yonder (in the sun), the joints of the one are the 238 VEDANTA-sflTRAS. joints of the other, the name of the one is the name of the other* (Kh. Up. I, 7). — Here there arises the doubt whether that person dwelling within the eye and the sun be the individual soul called Aditya, who through accumu- lation of religious merit possesses lordly power, or the highest Self other than that soul.
2Up. I, 7). — Here there arises the doubt whether that person dwelling within the eye and the sun be the individual soul called Aditya, who through accumu- lation of religious merit possesses lordly power, or the highest Self other than that soul. That individual soul of high merit, the Purvapakshin maintains. For the text states that that person has a body, and connexion with a body belongs to individual souls only, for it is meant to bring the soul into contact with pleasure and pain, according to its deserts. It is for this reason that Scripture describes final Release where there is no connexion with works as a state of disembodiedness. 'So long as he is in the body he cannot get free from pleasure and pain. But when he is free from the body, then neither pleasure nor pain touches him ' (KK Up. VII I, 12, 1). And a soul of transcendent merit may possess surpassing wisdom and power, and thus be capable of being lord of the worlds and the wishes (I, 6, 8). For the same reason such a soul may be the object of devout meditation, bestow rewards, and by being instrumental in destroying evil, be helpful towards final release. Even among men some are seen to be of superior knowledge and power, owing to superior religious merit ; and this holds good with regard to the Siddhas and Gandharvas also ; then with regard to the devas ; then with regard to the divine beings, beginning with Indra. Hence, also, one among the divine beings, beginning with Brahma, may in each kalpa reach, through a particularly high degree of merit, vast lordly power and thus effect the creation of the world, and so on. On this supposition the texts about that which constitutes the cause of the world and the inward Self of the world must also be understood to refer to some such soul which, owing to superiority of merit, has become all-knowing and all-powerful. A so-called highest Self, different from the individual souls, does not therefore exist. Where the texts speak of that which is neither coarse nor fine nor short, &c., they only mean to characterise the individual soul ; and those texts also which refer to final I ADHYAYA, I PADA, 21. 239 Release aim only at setting forth the essential nature of the individual soul and the means of attaining that essential nature.
3239 Release aim only at setting forth the essential nature of the individual soul and the means of attaining that essential nature. This prima facie view is set aside by the Sutra. The person who is perceived within the sun and within the eye, is some- thing different from the individual soul, viz. the highest Self ; because there are declared qualities belonging to that. The text ascribes to him the quality of having risen above, i. e. being free from all evil, and this can belong to the highest Self only, not to the individual soul. For to be free from all evil means to be free from all influence of karman, and this quality can belong to the highest Self only, differing from all individual souls which, as is shown by their experi- ence of pleasure and pain, are in the bonds of karman. Those essential qualities also which presuppose freedom from all evil (and which are mentioned in other Vedic passages), such as mastery over all worlds and wishes, capability of realising one's purposes, being the inner Self of all, &c, belong to the highest Self alone. Compare passages such as ' It is the Self free from evil, free from old age, from death and grief, from hunger and thirst, whose wishes come true, whose purposes come true ' (Kk. Up. VIII, 1, 5) ; and ' He is the inner Self of all, free from evil, the divine one, the one god Ndr&ya^a' (Suba. Up.). Attributes such as the attribute of being the creator of the whole universe — which presupposes the power of realising one's wishes — (cp. the passage ' it desired, may I be many ') ; the attribute of being the cause of fear and fearlessness ; the attribute of enjoying transcending bliss not limited by the capabilities of thought and speech and the like, are essential characteristics of that only which is not touched by karman, and they cannot therefore belong to the in- dividual soul. — Nor is there any truth in the contention that the person within the sun, &c, cannot be a being different from individual souls because it possesses a body. For since a being which possesses the power of realising all its desires can assume a body through its mere wish, it is not generally true that embodiedness proves dependence on karman. — But, it may be said, by a body we understand 24O VEDANTA-sftTRAS.
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. Ill, 9, 28), the word 'ananda' denotes the 'anandamaya'; just as vi^ana means the vi^anamaya. It is for the same reason (viz. of dnanda mean- ing the same as anandamaya) that the clause ' he who knows the bliss of Brahman' exhibits Brahman as being connected I ADHYAYA, I PADA, 21. 237 with ananda, and that the further clause ' he who knows this reaches the Self of bliss,' declares the reaching of the Self of bliss to be the fruit of the knowledge of bliss. In the subsequent anuvaka also, in the clauses ' he perceived that food is Brahman,' ' he perceived that breath is Brah- man,' &c. (Ill, 1 ; 2, &c), the words ' food,' ' breath,' and so on, are meant to suggest the Self made of food, the Self made of breath, &c, mentioned in the preceding anuvaka ; and hence also in the clause * he perceived that bliss is Brahman,' the word c bliss ' must be understood to denote the Self of bliss. Hence, in the same anuvaka, the account of the fate after death of the man who knows concludes with the words * having reached the Self of bliss ' (III, 10, 5). It is thus finally proved that the highest Brahman — which in the previous adhikara^a had to be shown to be other than the so-called Pradhana — is also other than the being called individual soul. — This concludes the topic of the anandamaya, A new doubt here presents itself/ — -It must indeed be admitted that such individual souls as possess only a moderate degree of merit are unable to accomplish the creation of the world by their mere wish, to enjoy supreme bliss, to be the cause of fearlessness, and so on ; but why should not beings like Aditya and Pra^apati, whose merit is extraordinarily great, be capable of all this ? — Of this suggestion the next Sutra disposes. 2 1 . The one within (the sun and the eye) ; on account of his qualities being declared. It is said in the .Oandogya : ' Now that person bright as gold, who is seen within the sun, with beard bright as gold and hair bright as gold, golden altogether to the very tips of his nails, whose eyes are like blue lotus ; his name is Ut, for he has risen (udita) above all evil. He also who knows this rises above all evil. Rtk and S&man are his joints. — So much with reference to the devas. — Now with reference to the body. — -Now that person who is seen within the eye, he is Rik, he is Saman, Uktha, Ya^us, Brahman. The form of this person (in the eye) is the same as of that person yonder (in the sun), the joints of the one are the 238 VEDANTA-sflTRAS. joints of the other, the name of the one is the name of the other* (Kh. Up. I, 7). — Here there arises the doubt whether that person dwelling within the eye and the sun be the individual soul called Aditya, who through accumu- lation of religious merit possesses lordly power, or the highest Self other than that soul.
2Up. I, 7). — Here there arises the doubt whether that person dwelling within the eye and the sun be the individual soul called Aditya, who through accumu- lation of religious merit possesses lordly power, or the highest Self other than that soul. That individual soul of high merit, the Purvapakshin maintains. For the text states that that person has a body, and connexion with a body belongs to individual souls only, for it is meant to bring the soul into contact with pleasure and pain, according to its deserts. It is for this reason that Scripture describes final Release where there is no connexion with works as a state of disembodiedness. 'So long as he is in the body he cannot get free from pleasure and pain. But when he is free from the body, then neither pleasure nor pain touches him ' (KK Up. VII I, 12, 1). And a soul of transcendent merit may possess surpassing wisdom and power, and thus be capable of being lord of the worlds and the wishes (I, 6, 8). For the same reason such a soul may be the object of devout meditation, bestow rewards, and by being instrumental in destroying evil, be helpful towards final release. Even among men some are seen to be of superior knowledge and power, owing to superior religious merit ; and this holds good with regard to the Siddhas and Gandharvas also ; then with regard to the devas ; then with regard to the divine beings, beginning with Indra. Hence, also, one among the divine beings, beginning with Brahma, may in each kalpa reach, through a particularly high degree of merit, vast lordly power and thus effect the creation of the world, and so on. On this supposition the texts about that which constitutes the cause of the world and the inward Self of the world must also be understood to refer to some such soul which, owing to superiority of merit, has become all-knowing and all-powerful. A so-called highest Self, different from the individual souls, does not therefore exist. Where the texts speak of that which is neither coarse nor fine nor short, &c., they only mean to characterise the individual soul ; and those texts also which refer to final I ADHYAYA, I PADA, 21. 239 Release aim only at setting forth the essential nature of the individual soul and the means of attaining that essential nature.
3239 Release aim only at setting forth the essential nature of the individual soul and the means of attaining that essential nature. This prima facie view is set aside by the Sutra. The person who is perceived within the sun and within the eye, is some- thing different from the individual soul, viz. the highest Self ; because there are declared qualities belonging to that. The text ascribes to him the quality of having risen above, i. e. being free from all evil, and this can belong to the highest Self only, not to the individual soul. For to be free from all evil means to be free from all influence of karman, and this quality can belong to the highest Self only, differing from all individual souls which, as is shown by their experi- ence of pleasure and pain, are in the bonds of karman. Those essential qualities also which presuppose freedom from all evil (and which are mentioned in other Vedic passages), such as mastery over all worlds and wishes, capability of realising one's purposes, being the inner Self of all, &c, belong to the highest Self alone. Compare passages such as ' It is the Self free from evil, free from old age, from death and grief, from hunger and thirst, whose wishes come true, whose purposes come true ' (Kk. Up. VIII, 1, 5) ; and ' He is the inner Self of all, free from evil, the divine one, the one god Ndr&ya^a' (Suba. Up.). Attributes such as the attribute of being the creator of the whole universe — which presupposes the power of realising one's wishes — (cp. the passage ' it desired, may I be many ') ; the attribute of being the cause of fear and fearlessness ; the attribute of enjoying transcending bliss not limited by the capabilities of thought and speech and the like, are essential characteristics of that only which is not touched by karman, and they cannot therefore belong to the in- dividual soul. — Nor is there any truth in the contention that the person within the sun, &c, cannot be a being different from individual souls because it possesses a body. For since a being which possesses the power of realising all its desires can assume a body through its mere wish, it is not generally true that embodiedness proves dependence on karman. — But, it may be said, by a body we understand 24O VEDANTA-sftTRAS.
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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