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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
128. 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). In the former passage, ' three feet of it are what is im- mortal in heaven/ heaven is referred to as the abode of the being under discussion; while in the latter passage, ' that light which shines above this heaven/ heaven is men- tioned as marking its boundary. Owing to this discre- pancy, the Brahman referred to in the former text is not recognised in the latter; — This objection the Sutra disposes of by pointing out that owing to the essential agreement of the two statements, nothing stands in the way of the re- quired recognition. When we say, ' The hawk is on the top of the tree/ and ' the hawk is above the top of the tree/ we mean one and the same thing. — The * light/ there- fore, is nothing else but the most glorious and luminous highest Person. Him who in the former passage is called four-footed, we know to have an extraordinarily beautiful shape and colour — (ep., e.g., 'I know that great Person of sunlike colour beyond the darkness ' (vSVet.Up. Ill, 9) — , and as hence his brilliancy also must be extraordinary, he is, in the text under discussion, quite appropriately called * light/ — Here terminates the adhikara^a of ' light.' It has been shown that the being endowed with supreme brilliance, called ' Light/ which the text mentions as some- thing well known, is the highest Person. The Sutrakara will now show that the being designated as Indra and 25O VED ANTA-SUTR AS. Pra^a, which the text enjoins as an object of meditation, for the reason that it is the means for attaining immor- tality— a power which is inseparable from causal power — , is likewise the highest Person. 29. Pra/za is Brahman, on account of connexion.
2Pra^a, which the text enjoins as an object of meditation, for the reason that it is the means for attaining immor- tality— a power which is inseparable from causal power — , is likewise the highest Person. 29. Pra/za is Brahman, on account of connexion. We read in the Pratardana-vidya in the Kaushitaki- brahma^a that * Pratardana, the son of Divodasa, came, by fighting and strength, to the beloved abode of Indra.' Being asked by Indra to choose a boon he requests the God to bestow on him that boon which he himself considers most beneficial to man ; whereupon Indra says, ' I am pra^a (breath), the intelligent Self, meditate on me as Life, as Immortality.' Here the doubt arises whether the being called Pra;/a and Indra, and desig- nating itself as the object of a meditation most beneficial to man, is an individual soul, or the highest Self. — An individual soul, the Purvapakshin maintains. For, he says, the; word ' Indra ' is known to denote an individual God, and the word ' Pra/za,' which stands in grammatical co-ordination with Indra, also applies to individual souls. This individual being, called Indra, instructs Pratardana that meditation on himself is most beneficial to man. But what is most beneficial to man is only the means to attain immortality, and such a means is found in meditation on the causal principle of the world, as we know from the text, ' For him there is delay only so long as he is not delivered ; then he will be perfect ' (KL Up. VI, 14, 2). We hence conclude that Indra, who is known as an indi- vidual soul, is the causal principle, Brahman. This view is rejected by the Sutra. The being called Indra and Pra/za is not a mere individual soul, but the highest Brahman, which is other than all individual souls. For on this supposition only it is appropriate that the being introduced as Indra and Pra^a should, in the way of grammatical co-ordination, be connected with such terms as l blessed/ < non-ageing,' ' immortal.' (' That pnt^a indeed is the intelligent Self, blessed, non-ageing, immortal,' Kau. Up. Ill, 9.) I ADHYAYA, I PADA, 3<D. 25 I 30. If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we say, not so), because the multitude of connexions with the inner Self (is possible only) in that (speaker if viewed as Brahman).
3Up. Ill, 9.) I ADHYAYA, I PADA, 3<D. 25 I 30. If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we say, not so), because the multitude of connexions with the inner Self (is possible only) in that (speaker if viewed as Brahman). An objection is raised. — That the being introduced as Indra and Pra/za should be the highest Brahman, for the reason that it is identical with him who, later on, is called ' blessed/ 'non-ageing, 'immortal ' — this we cannot admit. ( Know me only, I am prd/za, meditate on me as the intelligent Self, as life, as immortality' — the speaker of these words is Indra, and this Indra enjoins on Pratardana meditation on his own person only, the individual character of which is brought out by reference to certain deeds of strength such as the slaying of the son of TvashzW (' I slew the three-headed son of TvashzW/ &c). As thus the initial part of the section clearly refers to an individual being, the terms occurring in the concluding part (' blessed/ ' non-ageing/ ' immortal ') must be interpreted so as to make them agree with what precedes. — This objection the Sutra disposes of. ' For the multitude of connexions with the Self ' — i. e. the multitude of things connected with the Self as its attributes — is possible only ' in that,' i. e. in that speaker viewed as the highest Brahman. s For, as in a car, the circumference of the wheel is placed on the spokes, and the spokes on the nave, thus are these objects placed on the subjects, and the subjects on the pra/za. That pra/za indeed is the intelligent Self, blessed, non- ageing, immortal.' The ' objects ' (bhutamatra^) here are the aggregate of non-sentient things ; the ' subjects * (pra^&matra^) are the sentient beings in which the objects are said to abide ; when thereupon the texts says that of these subjects the being called Indra and Pra^a is the abode, and that he is blessed, non-ageing, immortal ; this qualification of being the abode of this Universe, with all its non-sentient and sentient beings, can belong to the highest Self only, which is other than all individual souls. 252 vedanta-s6tras.
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.
128. 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). In the former passage, ' three feet of it are what is im- mortal in heaven/ heaven is referred to as the abode of the being under discussion; while in the latter passage, ' that light which shines above this heaven/ heaven is men- tioned as marking its boundary. Owing to this discre- pancy, the Brahman referred to in the former text is not recognised in the latter; — This objection the Sutra disposes of by pointing out that owing to the essential agreement of the two statements, nothing stands in the way of the re- quired recognition. When we say, ' The hawk is on the top of the tree/ and ' the hawk is above the top of the tree/ we mean one and the same thing. — The * light/ there- fore, is nothing else but the most glorious and luminous highest Person. Him who in the former passage is called four-footed, we know to have an extraordinarily beautiful shape and colour — (ep., e.g., 'I know that great Person of sunlike colour beyond the darkness ' (vSVet.Up. Ill, 9) — , and as hence his brilliancy also must be extraordinary, he is, in the text under discussion, quite appropriately called * light/ — Here terminates the adhikara^a of ' light.' It has been shown that the being endowed with supreme brilliance, called ' Light/ which the text mentions as some- thing well known, is the highest Person. The Sutrakara will now show that the being designated as Indra and 25O VED ANTA-SUTR AS. Pra^a, which the text enjoins as an object of meditation, for the reason that it is the means for attaining immor- tality— a power which is inseparable from causal power — , is likewise the highest Person. 29. Pra/za is Brahman, on account of connexion.
2Pra^a, which the text enjoins as an object of meditation, for the reason that it is the means for attaining immor- tality— a power which is inseparable from causal power — , is likewise the highest Person. 29. Pra/za is Brahman, on account of connexion. We read in the Pratardana-vidya in the Kaushitaki- brahma^a that * Pratardana, the son of Divodasa, came, by fighting and strength, to the beloved abode of Indra.' Being asked by Indra to choose a boon he requests the God to bestow on him that boon which he himself considers most beneficial to man ; whereupon Indra says, ' I am pra^a (breath), the intelligent Self, meditate on me as Life, as Immortality.' Here the doubt arises whether the being called Pra;/a and Indra, and desig- nating itself as the object of a meditation most beneficial to man, is an individual soul, or the highest Self. — An individual soul, the Purvapakshin maintains. For, he says, the; word ' Indra ' is known to denote an individual God, and the word ' Pra/za,' which stands in grammatical co-ordination with Indra, also applies to individual souls. This individual being, called Indra, instructs Pratardana that meditation on himself is most beneficial to man. But what is most beneficial to man is only the means to attain immortality, and such a means is found in meditation on the causal principle of the world, as we know from the text, ' For him there is delay only so long as he is not delivered ; then he will be perfect ' (KL Up. VI, 14, 2). We hence conclude that Indra, who is known as an indi- vidual soul, is the causal principle, Brahman. This view is rejected by the Sutra. The being called Indra and Pra/za is not a mere individual soul, but the highest Brahman, which is other than all individual souls. For on this supposition only it is appropriate that the being introduced as Indra and Pra^a should, in the way of grammatical co-ordination, be connected with such terms as l blessed/ < non-ageing,' ' immortal.' (' That pnt^a indeed is the intelligent Self, blessed, non-ageing, immortal,' Kau. Up. Ill, 9.) I ADHYAYA, I PADA, 3<D. 25 I 30. If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we say, not so), because the multitude of connexions with the inner Self (is possible only) in that (speaker if viewed as Brahman).
3Up. Ill, 9.) I ADHYAYA, I PADA, 3<D. 25 I 30. If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we say, not so), because the multitude of connexions with the inner Self (is possible only) in that (speaker if viewed as Brahman). An objection is raised. — That the being introduced as Indra and Pra/za should be the highest Brahman, for the reason that it is identical with him who, later on, is called ' blessed/ 'non-ageing, 'immortal ' — this we cannot admit. ( Know me only, I am prd/za, meditate on me as the intelligent Self, as life, as immortality' — the speaker of these words is Indra, and this Indra enjoins on Pratardana meditation on his own person only, the individual character of which is brought out by reference to certain deeds of strength such as the slaying of the son of TvashzW (' I slew the three-headed son of TvashzW/ &c). As thus the initial part of the section clearly refers to an individual being, the terms occurring in the concluding part (' blessed/ ' non-ageing/ ' immortal ') must be interpreted so as to make them agree with what precedes. — This objection the Sutra disposes of. ' For the multitude of connexions with the Self ' — i. e. the multitude of things connected with the Self as its attributes — is possible only ' in that,' i. e. in that speaker viewed as the highest Brahman. s For, as in a car, the circumference of the wheel is placed on the spokes, and the spokes on the nave, thus are these objects placed on the subjects, and the subjects on the pra/za. That pra/za indeed is the intelligent Self, blessed, non- ageing, immortal.' The ' objects ' (bhutamatra^) here are the aggregate of non-sentient things ; the ' subjects * (pra^&matra^) are the sentient beings in which the objects are said to abide ; when thereupon the texts says that of these subjects the being called Indra and Pra^a is the abode, and that he is blessed, non-ageing, immortal ; this qualification of being the abode of this Universe, with all its non-sentient and sentient beings, can belong to the highest Self only, which is other than all individual souls. 252 vedanta-s6tras.
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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