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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For 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. a certain combination of matter which springs from the primal substance (prakrzti) with its three constituents. Now connexion with such a body cannot possibly be brought about by the wish of such souls even as are free from all evil and capable of realising their desires ; for such con- nexion would not be to the soul's benefit. In the case, on the other hand, of a soul subject to karman and not know- ing its own essential nature, such connexion with a body necessarily takes place in order that the soul may enjoy the fruit of its actions — quite apart from the soul's desire. — - Your objection would be well founded, we reply, if the body of the highest Self were an effect of Prakrzti with its three constituents ; but it is not so, it rather is a body suitable to the nature and intentions of that Self. The highest Brahman, whose nature is fundamentally antagonistic to all evil and essentially composed of infinite knowledge and bliss — .whereby it differs from all other souls — possesses an infinite number of qualities of unimaginable excellence, and, analogously, a divine form suitable to its nature and in- tentions, i. e. adorned with infinite, supremely excellent and wonderful qualities — splendour, beauty, fragrance, tender- ness, loveliness, youthfulness, and so on. And in order to gratify his devotees he individualises that form so as to render it suitable to their apprehension — he who is a boundless ocean as it were of compassion, kindness and lordly power, whom no shadow of evil may touch — he who is the highest Self, the highest Brahman, the supreme soul, Nar£ya#a ! — Certain texts tell us that the highest Brahman is the sole cause of the entire world : * From which these beings originate ' (Taitt. Up.) ; ' Being only was this in the beginning' {KK Up. VI, 2, 1); ' The Self only was this in the beginning' (Ai. Up. I, 1); ' Naraya^a alone existed, not Brahma nor 5iva.' Other texts define his nature: 'The True, knowledge, infinite is Brahman' (Taitt. Up. II, 1, 1); 'Knowledge, bliss is Brahman' (Br/. Up. Ill, 9, 28) ; and others again deny of Brahman all connexion with evil qualities and inferior bodies sprung from Prakrzti, and all dependence on karman, and proclaim his glorious qualities and glorious forms : ' Free from I ADHYAYA, I PADA, 2 2. 24 1
2Up. Ill, 9, 28) ; and others again deny of Brahman all connexion with evil qualities and inferior bodies sprung from Prakrzti, and all dependence on karman, and proclaim his glorious qualities and glorious forms : ' Free from I ADHYAYA, I PADA, 2 2. 24 1 qualities' (?) ; ' Free from taint' (Svet Up. VI, 19) ; ' Free from old age, from death and grief, from hunger and thirst, realising his wishes and purposes' [Kh, Up. VIII, 1, 5); '/There is no effect and no cause known of him, no one is seen like to him or superior : his high power is revealed as manifold, as inherent action of force and knowledge' (vSvet. Up. VI, 8) ; ' That highest great lord of lords, the highest deity of deities ' (Svet Up. VI, 7) ; ' He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord ' (5vet. Up. VI, 9) ; ' Having created all forms and given names to them the wise one goes on calling them by those names ' (Taitt. Ar. Ill, 12, 7) ; ' I know that great Person of sunlike lustre beyond the darkness' (vSVet. Up. Ill, 8); ' All moments originated from the Person shining like lightning ' (Mahanar. Up. I, 6). — This essential form of his the most compassionate Lord by his mere will individualises as a shape human or divine or otherwise, so as to render it suitable to the apprehension of the devotee and thus satisfy him. This the following scriptural passage declares, ' Unborn he is born in many ways ' (Gau. Ka. Ill, 24) ; and likewise Smrzti, ' Though unborn I, the im- perishable Self, the Lord of the beings, presiding over my Nature, manifest myself by my Maya for the protection of the Good and the destruction of the evil doers ' (Bha. Gi. IV, 6, 8). The ' Good ' here are the Devotees ; and by ' Maya ' is meant the purpose, the knowledge of the Divine Being ; in agreement with the Naigha^Aikas who register ' Maya ' as a synonym of ^ana (knowledge). In the Mahabharata also the form assumed by the highest Person in his avataras is said not to consist of Prakrzti, ' the body of the highest Self does not consist of a combination of material elements.' — For these reasons the Person within the Sun and the eye is the highest Self which is different from the individual soul of the Sun, &c. 22. And on account of the declaration of difference (the highest Self is) other (than the individual souls of the sun, &c). There are texts which clearly state that the highest [48] R 242 VED ANT A-S^TR AS. Self is different from Aditya and the other individual souls :
322. And on account of the declaration of difference (the highest Self is) other (than the individual souls of the sun, &c). There are texts which clearly state that the highest [48] R 242 VED ANT A-S^TR AS. Self is different from Aditya and the other individual souls : * He who, dwelling within Aditya (the sun), is different from Aditya, whom Aditya does not know, of whom Aditya is the body, who rules Aditya from within ; who dwelling within the Self is different from the Self,' &c. (Br/. Up. Ill, 7, 9 ff.) ; ' Of whom the Imperishable is the body, whom the Imperishable does not know ; who moves within Death, of whom Death is the body, whom Death does not know ; he is the inner self of all beings, free from evil, divine, the one God Naraya^a ' (Sub. Up. VI I). These texts declare all individual souls to be the body of the sinless highest Self which is said to be the inward principle of all of them. — It is thereby completely proved that the highest Self is some- thing different from all individual souls such as Aditya, and so on. — Here terminates the adhikara/za of the c one within.' The text, ' That from which these beings are born,' teaches that Brahman is the cause of the world ; to the question thence arising of what nature that cause of the world is, certain other texts give a reply in general terms (' Being only this was in the beginning ' ; ' It sent forth fire ' ; * The Self only this was in the beginning,' &c.) ; and thereupon it is shown on the basis of the special nature of that cause as proved by the attributes of ' thought ' and * bliss,' that Brahman is different from the pradhana and the individual souls. The remaining part of this Pada now is devoted to the task of proving that where such special terms as Ether and the like are used in sections setting forth the creation and government of the world, they designate not the thing — sentient or non-sentient — which is known from ordinary experience, but Brahman as proved so far. 23. Ether (is Brahman), on account of the charac- teristic marks. We read in the TTMndogya (I, 9), ' What is the origin of this world ? ' * Ether,' he replied. * For all these beings spring from the ether only, and return into the ether. Ether is greater than these ; ether is their rest.' Here there arises the doubt whether the word ' ether ' denotes I ADHYAYA, I PADA, 23. 243
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.
1For 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. a certain combination of matter which springs from the primal substance (prakrzti) with its three constituents. Now connexion with such a body cannot possibly be brought about by the wish of such souls even as are free from all evil and capable of realising their desires ; for such con- nexion would not be to the soul's benefit. In the case, on the other hand, of a soul subject to karman and not know- ing its own essential nature, such connexion with a body necessarily takes place in order that the soul may enjoy the fruit of its actions — quite apart from the soul's desire. — - Your objection would be well founded, we reply, if the body of the highest Self were an effect of Prakrzti with its three constituents ; but it is not so, it rather is a body suitable to the nature and intentions of that Self. The highest Brahman, whose nature is fundamentally antagonistic to all evil and essentially composed of infinite knowledge and bliss — .whereby it differs from all other souls — possesses an infinite number of qualities of unimaginable excellence, and, analogously, a divine form suitable to its nature and in- tentions, i. e. adorned with infinite, supremely excellent and wonderful qualities — splendour, beauty, fragrance, tender- ness, loveliness, youthfulness, and so on. And in order to gratify his devotees he individualises that form so as to render it suitable to their apprehension — he who is a boundless ocean as it were of compassion, kindness and lordly power, whom no shadow of evil may touch — he who is the highest Self, the highest Brahman, the supreme soul, Nar£ya#a ! — Certain texts tell us that the highest Brahman is the sole cause of the entire world : * From which these beings originate ' (Taitt. Up.) ; ' Being only was this in the beginning' {KK Up. VI, 2, 1); ' The Self only was this in the beginning' (Ai. Up. I, 1); ' Naraya^a alone existed, not Brahma nor 5iva.' Other texts define his nature: 'The True, knowledge, infinite is Brahman' (Taitt. Up. II, 1, 1); 'Knowledge, bliss is Brahman' (Br/. Up. Ill, 9, 28) ; and others again deny of Brahman all connexion with evil qualities and inferior bodies sprung from Prakrzti, and all dependence on karman, and proclaim his glorious qualities and glorious forms : ' Free from I ADHYAYA, I PADA, 2 2. 24 1
2Up. Ill, 9, 28) ; and others again deny of Brahman all connexion with evil qualities and inferior bodies sprung from Prakrzti, and all dependence on karman, and proclaim his glorious qualities and glorious forms : ' Free from I ADHYAYA, I PADA, 2 2. 24 1 qualities' (?) ; ' Free from taint' (Svet Up. VI, 19) ; ' Free from old age, from death and grief, from hunger and thirst, realising his wishes and purposes' [Kh, Up. VIII, 1, 5); '/There is no effect and no cause known of him, no one is seen like to him or superior : his high power is revealed as manifold, as inherent action of force and knowledge' (vSvet. Up. VI, 8) ; ' That highest great lord of lords, the highest deity of deities ' (Svet Up. VI, 7) ; ' He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord ' (5vet. Up. VI, 9) ; ' Having created all forms and given names to them the wise one goes on calling them by those names ' (Taitt. Ar. Ill, 12, 7) ; ' I know that great Person of sunlike lustre beyond the darkness' (vSVet. Up. Ill, 8); ' All moments originated from the Person shining like lightning ' (Mahanar. Up. I, 6). — This essential form of his the most compassionate Lord by his mere will individualises as a shape human or divine or otherwise, so as to render it suitable to the apprehension of the devotee and thus satisfy him. This the following scriptural passage declares, ' Unborn he is born in many ways ' (Gau. Ka. Ill, 24) ; and likewise Smrzti, ' Though unborn I, the im- perishable Self, the Lord of the beings, presiding over my Nature, manifest myself by my Maya for the protection of the Good and the destruction of the evil doers ' (Bha. Gi. IV, 6, 8). The ' Good ' here are the Devotees ; and by ' Maya ' is meant the purpose, the knowledge of the Divine Being ; in agreement with the Naigha^Aikas who register ' Maya ' as a synonym of ^ana (knowledge). In the Mahabharata also the form assumed by the highest Person in his avataras is said not to consist of Prakrzti, ' the body of the highest Self does not consist of a combination of material elements.' — For these reasons the Person within the Sun and the eye is the highest Self which is different from the individual soul of the Sun, &c. 22. And on account of the declaration of difference (the highest Self is) other (than the individual souls of the sun, &c). There are texts which clearly state that the highest [48] R 242 VED ANT A-S^TR AS. Self is different from Aditya and the other individual souls :
322. And on account of the declaration of difference (the highest Self is) other (than the individual souls of the sun, &c). There are texts which clearly state that the highest [48] R 242 VED ANT A-S^TR AS. Self is different from Aditya and the other individual souls : * He who, dwelling within Aditya (the sun), is different from Aditya, whom Aditya does not know, of whom Aditya is the body, who rules Aditya from within ; who dwelling within the Self is different from the Self,' &c. (Br/. Up. Ill, 7, 9 ff.) ; ' Of whom the Imperishable is the body, whom the Imperishable does not know ; who moves within Death, of whom Death is the body, whom Death does not know ; he is the inner self of all beings, free from evil, divine, the one God Naraya^a ' (Sub. Up. VI I). These texts declare all individual souls to be the body of the sinless highest Self which is said to be the inward principle of all of them. — It is thereby completely proved that the highest Self is some- thing different from all individual souls such as Aditya, and so on. — Here terminates the adhikara/za of the c one within.' The text, ' That from which these beings are born,' teaches that Brahman is the cause of the world ; to the question thence arising of what nature that cause of the world is, certain other texts give a reply in general terms (' Being only this was in the beginning ' ; ' It sent forth fire ' ; * The Self only this was in the beginning,' &c.) ; and thereupon it is shown on the basis of the special nature of that cause as proved by the attributes of ' thought ' and * bliss,' that Brahman is different from the pradhana and the individual souls. The remaining part of this Pada now is devoted to the task of proving that where such special terms as Ether and the like are used in sections setting forth the creation and government of the world, they designate not the thing — sentient or non-sentient — which is known from ordinary experience, but Brahman as proved so far. 23. Ether (is Brahman), on account of the charac- teristic marks. We read in the TTMndogya (I, 9), ' What is the origin of this world ? ' * Ether,' he replied. * For all these beings spring from the ether only, and return into the ether. Ether is greater than these ; ether is their rest.' Here there arises the doubt whether the word ' ether ' denotes I ADHYAYA, I PADA, 23. 243
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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