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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For the same reason breath (is Brahman). We read in the iOandogya (I, 10 ; 1 1), ' Prastotrz, that deity which belongs to the Prastava/ &c. ; and further on, ' which then is that deity? He said — -Breath. For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the Prastava. If without knowing that deity you had sung forth, your head would have fallen off.' Here the word 'breath,' analogously to the word ' ether/ denotes the highest Brahman, which is different from what is commonly called breath ; we infer this from the fact that special characteristics of Brahman, viz. the whole world's entering into and rising from it, are in that text referred to as well-known things. There indeed here arises a further doubt ; for as it is a matter of observation that the existence, activity, &c, of the whole aggregate of creatures depend on breath, breath — in its ordinary acceptation — may be called the cause of the world. This doubt is, however, disposed of by the consideration that breath is not present in things such as stones and wood, nor in intelligence itself, and that hence of breath in the ordinary sense it cannot be said that 'all beings enter into it/ &c. We therefore conclude that Brahman is here called ' breath ' in so far as he bestows the breath of life on all beings. And the general result of the discus- sion carried on in connexion with the last two Sutras thus is that the words ' ether' and ' breath' denote something other than what is ordinarily denoted by those terms, viz. the highest Brahman, the sole cause of this entire world, free from all evil, &c. &c. — Here terminates the adhikara/za of ' breath/ I ADHYAYA, I PAD A, 25. 247 The subsequent Sutras up to the end of the Pada de- monstrate that the being which the texts refer to as ' Light or ' Indra ' — terms which in ordinary language are applied to certain other well-known beings — , and which is repre- sented as possessing some one or other supremely exalted quality that is invariably connected with world-creative power, is no other than the highest Brahman. 25. The light (is Brahman), on account of the mention of feet.
225. The light (is Brahman), on account of the mention of feet. We read in the jOandogya (III, 13, 7), ' Now that light which shines above this heaven, higher than everything, in the highest worlds beyond which there are no other worlds, that is the same light which is within man.' — Here a doubt arises, viz. whether the brightly shining thing here called * light ' is the well-known light of the sun and so on, viewed as a causal universal principle (Brahman) ; or the all- knowing, &c, highest Person of infinite splendour, who is different in nature from all sentient and non-sentient beings, and is the highest cause. — The Purvapakshin maintains that the reference is to ordinary light. For, he says, the passage does not mention a particular characteristic attri- bute which can belong to the highest Self only — while such attributes were met with in the texts referring to Ether and Breath — , and as thus there is no opening for a recognition of the highest Self, and as at the same time the text identifies i light ' with the intestinal heat of living beings, we conclude that the text represents the well-known ordinary light as Brahman, the cause of the world — which is possible as causal agency is connected with extreme light and heat. — This prima facie view the Sutra sets aside. The light which the text states to be connected with heaven and possessing supreme splendour can be the highest Person only, since a preceding passage in the same section — ' All the beings are one foot of it, three feet are the Immortal in heaven ' — refers to all beings as being a foot of that same being which is connected with heaven. Although the passage, * That light which shines above,' &c, does not mention a special attribute of the highest Person, yet the 248 VEDANTA-stjTRAS. passage previously quoted refers to the highest Person as connected with heaven, and we therefore recognise that Person as the light connected with heaven, mentioned in the subsequent passage. Nor does the identification, made in a clause of the text, of light with the intestinal heat give rise to any difficulty ; for that clause is meant to enjoin meditation on the highest Brahman in the form of intestinal heat, such meditation having a special result of its own. Moreover, the Lord himself declares that he constitutes the Self of the intestinal fire, ' Becoming the Vauv&nara-fire I abide in the body of living creatures ' (Bha. Gi. XV, 14). 26. If it be objected that (Brahman is) not (denoted) on account of the metre being denoted ; (we reply) not so, because thus the direction of the mind (on Brahman) is declared; for thus it is seen.
3Gi. XV, 14). 26. If it be objected that (Brahman is) not (denoted) on account of the metre being denoted ; (we reply) not so, because thus the direction of the mind (on Brahman) is declared; for thus it is seen. The previous section at first refers to the metre called Gayatri, 'The Gayatri indeed is everything' (III, 12, 1), and then introduces — with the words ' this is also declared by a Rik verse ' — the verse, ' Such is the greatness of it (viz. the Gayatri),1 &c. Now, as this verse also refers to the metre, there is not any reference to the highest Person. — To this objection the second part of the Sutra replies. The word * G&yatri ' does not here denote the metre only, since this cannot possibly be the Self of all ; but the text declares the application of the idea of Gayatri to Brahman, i. e. teaches, to the end of a certain result being obtained, meditation on Brahman in so far as similar to G&yatri. For Brahman having four feet, in the sense indicated by the rik, may be compared to the Gayatri with its four (metrical) feet. The Gayatri (indeed has as a rule three feet, but) occasionally a Gayatri with four feet is met with ; so, e.g., 'Indra^ ^a^ipati^ | valenapMta^ | du^yavano vnsha | samitsu sasahi^.' We see that in other passages also words primarily denoting metres are employed in other senses; thus, e.g., in the sa^vargavidya (Kk. Up. IV, 3, 8), where Vira£* (the name of a metre of ten syllables) denotes a group of ten divine beings. I ADHYAYA, I PADA, 28. 249 For this conclusion the next Sutra supplies a further argument. 27. And thus also, because (thus only) the desig- nation of the beings, and so on, being the (four) feet is possible. The text, moreover, designates the Gayatri as having four feet, after having referred to the beings, the earth, the body, and the heart ; now this has a sense only if it is Brahman, which here is called Gayatri. 28. If it be said that (Brahman is) not (recognised) on account of the difference of designation ; (we say) not so, on account of there feeing no contradiction in either (designation).
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 the same reason breath (is Brahman). We read in the iOandogya (I, 10 ; 1 1), ' Prastotrz, that deity which belongs to the Prastava/ &c. ; and further on, ' which then is that deity? He said — -Breath. For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the Prastava. If without knowing that deity you had sung forth, your head would have fallen off.' Here the word 'breath,' analogously to the word ' ether/ denotes the highest Brahman, which is different from what is commonly called breath ; we infer this from the fact that special characteristics of Brahman, viz. the whole world's entering into and rising from it, are in that text referred to as well-known things. There indeed here arises a further doubt ; for as it is a matter of observation that the existence, activity, &c, of the whole aggregate of creatures depend on breath, breath — in its ordinary acceptation — may be called the cause of the world. This doubt is, however, disposed of by the consideration that breath is not present in things such as stones and wood, nor in intelligence itself, and that hence of breath in the ordinary sense it cannot be said that 'all beings enter into it/ &c. We therefore conclude that Brahman is here called ' breath ' in so far as he bestows the breath of life on all beings. And the general result of the discus- sion carried on in connexion with the last two Sutras thus is that the words ' ether' and ' breath' denote something other than what is ordinarily denoted by those terms, viz. the highest Brahman, the sole cause of this entire world, free from all evil, &c. &c. — Here terminates the adhikara/za of ' breath/ I ADHYAYA, I PAD A, 25. 247 The subsequent Sutras up to the end of the Pada de- monstrate that the being which the texts refer to as ' Light or ' Indra ' — terms which in ordinary language are applied to certain other well-known beings — , and which is repre- sented as possessing some one or other supremely exalted quality that is invariably connected with world-creative power, is no other than the highest Brahman. 25. The light (is Brahman), on account of the mention of feet.
225. The light (is Brahman), on account of the mention of feet. We read in the jOandogya (III, 13, 7), ' Now that light which shines above this heaven, higher than everything, in the highest worlds beyond which there are no other worlds, that is the same light which is within man.' — Here a doubt arises, viz. whether the brightly shining thing here called * light ' is the well-known light of the sun and so on, viewed as a causal universal principle (Brahman) ; or the all- knowing, &c, highest Person of infinite splendour, who is different in nature from all sentient and non-sentient beings, and is the highest cause. — The Purvapakshin maintains that the reference is to ordinary light. For, he says, the passage does not mention a particular characteristic attri- bute which can belong to the highest Self only — while such attributes were met with in the texts referring to Ether and Breath — , and as thus there is no opening for a recognition of the highest Self, and as at the same time the text identifies i light ' with the intestinal heat of living beings, we conclude that the text represents the well-known ordinary light as Brahman, the cause of the world — which is possible as causal agency is connected with extreme light and heat. — This prima facie view the Sutra sets aside. The light which the text states to be connected with heaven and possessing supreme splendour can be the highest Person only, since a preceding passage in the same section — ' All the beings are one foot of it, three feet are the Immortal in heaven ' — refers to all beings as being a foot of that same being which is connected with heaven. Although the passage, * That light which shines above,' &c, does not mention a special attribute of the highest Person, yet the 248 VEDANTA-stjTRAS. passage previously quoted refers to the highest Person as connected with heaven, and we therefore recognise that Person as the light connected with heaven, mentioned in the subsequent passage. Nor does the identification, made in a clause of the text, of light with the intestinal heat give rise to any difficulty ; for that clause is meant to enjoin meditation on the highest Brahman in the form of intestinal heat, such meditation having a special result of its own. Moreover, the Lord himself declares that he constitutes the Self of the intestinal fire, ' Becoming the Vauv&nara-fire I abide in the body of living creatures ' (Bha. Gi. XV, 14). 26. If it be objected that (Brahman is) not (denoted) on account of the metre being denoted ; (we reply) not so, because thus the direction of the mind (on Brahman) is declared; for thus it is seen.
3Gi. XV, 14). 26. If it be objected that (Brahman is) not (denoted) on account of the metre being denoted ; (we reply) not so, because thus the direction of the mind (on Brahman) is declared; for thus it is seen. The previous section at first refers to the metre called Gayatri, 'The Gayatri indeed is everything' (III, 12, 1), and then introduces — with the words ' this is also declared by a Rik verse ' — the verse, ' Such is the greatness of it (viz. the Gayatri),1 &c. Now, as this verse also refers to the metre, there is not any reference to the highest Person. — To this objection the second part of the Sutra replies. The word * G&yatri ' does not here denote the metre only, since this cannot possibly be the Self of all ; but the text declares the application of the idea of Gayatri to Brahman, i. e. teaches, to the end of a certain result being obtained, meditation on Brahman in so far as similar to G&yatri. For Brahman having four feet, in the sense indicated by the rik, may be compared to the Gayatri with its four (metrical) feet. The Gayatri (indeed has as a rule three feet, but) occasionally a Gayatri with four feet is met with ; so, e.g., 'Indra^ ^a^ipati^ | valenapMta^ | du^yavano vnsha | samitsu sasahi^.' We see that in other passages also words primarily denoting metres are employed in other senses; thus, e.g., in the sa^vargavidya (Kk. Up. IV, 3, 8), where Vira£* (the name of a metre of ten syllables) denotes a group of ten divine beings. I ADHYAYA, I PADA, 28. 249 For this conclusion the next Sutra supplies a further argument. 27. And thus also, because (thus only) the desig- nation of the beings, and so on, being the (four) feet is possible. The text, moreover, designates the Gayatri as having four feet, after having referred to the beings, the earth, the body, and the heart ; now this has a sense only if it is Brahman, which here is called Gayatri. 28. If it be said that (Brahman is) not (recognised) on account of the difference of designation ; (we say) not so, on account of there feeing no contradiction in either (designation).
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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